Wesley Corpus

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.

Thou art the strength of my heart, and my portion forever!" Wesley's first characteristic of a Methodist here is somewhat unhelpful. While it does a good job of describing a characteristic of the Methodists - a living relationship with God through the Holy Spirit - this characteristic is not peculiar to Methodists. Wesley knows this. He's trying to describe Methodists as ordinary Christians. When this tract was written, Methodism was not a church, but what we today would call a “parachurch organization” (like the American Bible Society, Campus Crusade, etc.). This point then, distinguishes the Methodist not from other Christians, but from nominal Christians. A nominal Christian is one who checks the “Christian” box on the survey form, may go to church on occasion, but there is little or nothing in the way of an ongoing relationship with God. In fact, in Wesley's day, many preachers thought it was odd - bordering on the heretical - to think an ordinary Christian would have a relationship with God. Wesley, to the contrary, taught that it was the privilege of every Christian. This is why when we take our young people through Confirmation we're not out merely to give them something akin to a diploma. It's not just about acquiring knowledge, it's entering a relationship with God and learning how to talk about that relationship and grow in it. Question: What are the main things that help you know God better? What are you doing to develop your relationship with God? As a leader in the church, what can you do to (a) help people come into a relationship with Christ, and (b) begin to take responsibility for their own spiritual growth? 6. He is therefore happy in God, yea, always happy, as having in him "a well of water springing up into everlasting life," and overflowing his soul with peace and joy.

4. But I think you do. I think you deserve the tenderest regard I can show, were it only because the same God hath raised you and me from the dust of the earth, and has made us both capable of loving and enjoying Him to eternity; were ~ only because the Son of God has bought you and me with His own blood. How much more, if you are a person fearing God (as without question many of you are) and studying to have a conscience void of offence towards God and towards man! 5. I shall therefore endeavor, as mildly and inoffensively as I can, to remove in some measure the ground of your unkindness, by plainly declaring what our belief and what our practice is; that you may see we are not altogether such monsters as perhaps you imagined us to be. A true Protestant may express his belief in these or the like words:- 6. As I am assured that there is an infinite and independent Being, and that it is impossible there should be more than one; so I believe that this one God is the Father of all things, especially of angels and men; that He is in a peculiar manner the Father of those whom He regenerates by His Spirit, whom He adopts in His Son as co-heirs with Him, and crowns with an eternal inheritance; but in a still higher sense the Father of His only Son, whom He hath begotten from eternity. I believe this Father of all, not only to be able to do whatsoever pleaseth Him, but also to have an eternal right of making what and when and how He pleaseth, and of possessing and disposing of all that He has made; and that He of His own goodness created heaven and earth and all that is therein. 7. I believe that Jesus of Nazareth was the Savior of the world, the Messiah so long foretold; that, being anointed with the Holy Ghost, He was a Prophet, revealing to us the whole will of God; that He was a Priest who gave Himself a sacrifice for sin, and still makes intercession for transgressors; that He is a King, who has all power in heaven and in earth, and will reign till He has subdued all things to Himself.

I believe He is the propel natural Son of God, God of God, very God of very God; and that He is the Lord of all, having absolute supreme universal dominion over all things; but more peculiarly our Lord, who believe in Him, both by conquest, purchase, and voluntary obligation. I believe that He was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought Him forth, continued a pure and unspotted virgin. I believe He suffered inexpressible pains both of body and soul, and at last death, even the death of the cross, at the time that Pontius Pilate governed Judaea under the Roman Emperor; that His body was then laid in the grave, and His soul went to the place of separate spirits; that the third day He rose again from the dead; that He ascended into heaven; where He remains in the midst of the throne of God, in the highest power and glory, as Mediator till the end of the world, as God to all eternity; that in the end He will come down from heaven to judge every man according to his works, both those who shall be then alive and all who have died before that day. 8. I believe the infinite and eternal Spirit of God, equal with the Father and the Son, to be not only perfectly holy in Himself, but the immediate cause of all holiness in us; enlightening our understandings, rectifying our wills and affections, renewing our natures, uniting our persons to Christ, assuring us of the adoption of sons, leading us in our actions, purifying and sanctifying our souls and bodies, to a full and eternal enjoyment of God. 9. I believe that Christ by His Apostles gathered unto Himself a Church, to which He has continually added such as shall be saved; that this catholic (that is, universal) Church, extending to all nations and all ages, is holy in all its members, who have fellowship with God the Father, Son, and Holy Ghost; that they have fellowship with the holy angels, who constantly minister to these heirs of salvation; and with all the living members of Christ on earth, as well as all who are departed in His faith and fear.

14. Again: a true Protestant loves his neighbor -- that is, every man, friend or enemy, good or bad-as himself, as he loves his own soul, as Christ loved us. And as Christ laid down His life for us, so is he ready to lay down his life for his brethren. He shows this love by doing to all men in all points as he would they should do unto him. He loves, honors and obeys his father and mother, and helps them to the uttermost of his power. He honors and obeys the King and all that are put in authority under him. He cheerfully submits to all his governors, teachers spiritual pastors, and masters. He behaves lowly and reverently to all his betters. He hurts nobody by word or deed. He is true and just in all his dealings. He bears no malice or hatred in his heart. He abstains from all evil-speaking lying and slandering; neither is guile found in his mouth. Knowing his body to be the temple of the Holy Ghost he keeps it in sobriety, temperance, and chastity. He does not desire other men's goods; but is content with that he hath, labors to get his own living, and to do the whole will of God in that state of life unto which it has pleased God to call him. 15. Have you anything to reprove in this? Are you not herein even as he? If not (tell the truth), are you not condemned both by God and your own conscience? Can you fall short of any one point hereof without falling short of being a Christian?

Come, my brother and let us reason together. Are you right, if you only love your friend and hate your enemy? Do not even the heathens and publicans so? You are called to love your enemy to bless them that curse you, and to pray for them that despitefully use you and persecute you. But are you not disobedient to the heavenly calling? Does your tender love to all men-not only the good, but also the evil and unthankful-approve you the child of your Father which is in heaven? Otherwise, whatever you believe and whatever you practice, you are of your father the devil. Are you ready to lay down your fife for your brethren? and do you do unto ail as you would they should do unto you? If not, do not deceive your own soul: you are but an heathen still. Do you love, honor and obey your father and mother and help them to the utmost of your power? Do you honor and obey all in authority? all your governors, spiritual pastors, and masters? Do you behave lowly and reverently to all your betters? Do you hurt nobody by word or deed? Are you true and just in all your dealings? Do you take care to pay whatever you owe? Do you feel no malice, or envy, or revenge, no hatred or bitterness to any man? If you do, it is plain you are not of God; for all these are the tempers of the devil. Do you speak the truth from your heart to ail men, and that in tenderness and love? Are you an ‘Israelite indeed, in whom is no guile'? Do you keep your body in sobriety, temperance, and chastity, as knowing it is the temple of the Holy Ghost and that, ff any man defile the temple of God, him will God destroy? Have you learned, in every state wherein you are, therewith to be content? Do you labor to get your own living abhorring idleness as you abhor hell-fire ? The devil tempts other men; but an idle man tempts the devil: an idle man's brain is the devil's shop, where he is continually working mischief. Are you not slothful in business? Whatever your hand finds to do, do you do it with your might?

Let us, thirdly, resolve to harbor no unkind thought, no unfriendly temper, towards each other. Let us lay the axe to the root of the tree; let us examine all that rises in our heart, and suffer no disposition there which is contrary to tender affection. Then shall we easily refrain from unkind actions and word~ when the very root of bitterness is cut up. Let us, fourthly, endeavor to help each other on in whatever we are agreed leads to the kingdom. So far as we can, let us always rejoice to strengthen each other’s hands in God. Above all, let us each take heed to himself (since each must give an account of himself to God) that he fall not short of the religion of love, that he be not condemned in that he himself approveth. O let you and I (whatever others do) press on to the prize of our high calling! that, being justified by faith, we may have peace with God through our Lord Jesus Christ; that we may rejoice in God through Jesus Christ, by whom we have received the atonement; that the love of God may be shed abroad in our hearts by the Holy Ghost which is given unto us. Let us count all things but loss for the excellency of the knowledge of Jesus Christ our Lord; being ready for Him to suffer the loss of all things, and counting them but dung that we may win Christ.-I am Your affectionate servant for Christ’s sake.

4. And being saved from guilt, they are saved from fear. Not indeed from a filial fear of offending; but from all servile fear; from that fear which hath torment; from fear of punishment; from fear of the wrath of God, whom they now no longer regard as a severe Master, but as an indulgent Father. "They have not received again the spirit of bondage, but the Spirit of adoption, whereby they cry, Abba, Father: the Spirit itself also bearing witness with their spirits, that they are the children of God." They are also saved from the fear, though not from the possibility, of falling away from the grace of God, and coming short of the great and precious promises. Thus have they "peace with God through our Lord Jesus Christ. They rejoice in hope of the glory of God. And the love of God is shed abroad in their hearts, through the Holy Ghost, which is given unto them." And hereby they are persuaded (though perhaps not at all times, nor with the same fullness of persuasion), that "neither death, nor life, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate them from the love of God, which is in Christ Jesus our Lord." 5. Again: through this faith they are saved from the power of sin, as well as from the guilt of it. So the Apostle declares, "Ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not" (1 John 3:5ff.). Again, "Little children, let no man deceive you. he that committeth sin is of the devil. Whosoever believeth is born of God. And whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." Once more: "We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not" (1 John 5:18).

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."

7. When no more objections occur, then we are simply told that salvation by faith only ought not to be preached as the first doctrine, or, at least, not to be preached at all. But what saith the Holy Ghost "Other foundation can no man lay than that which is laid, even Jesus Christ." So then, that "whosoever believeth on him shall be saved," is, and must be, the foundation of all our preaching; that is, must be preached first. "Well, but not to all." To whom, then are we not to preach it Whom shall we except The poor Nay; they have a peculiar right to have the gospel preached unto them. The unlearned No. God hath revealed these things unto unlearned and ignorant men from the beginning. The young By no means. "Suffer these," in any wise, "to come unto Christ, and forbid them not." The sinners Least of all. "He came not to call the righteous, but sinners to repentance." Why then, if any, we are to except the rich, the learned, the reputable, the moral men. And, it is true, they too often except themselves from hearing; yet we must speak the words of our Lord. For thus the tenor of our commission runs, "Go and preach the gospel to every creature." If any man wrest it, or any part of it, to his destruction, he must bear his own burden. But still, "as the Lord liveth, whatsoever the Lord saith unto us, that we will speak."

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

3. Yet again: there was a sort of love and assistance which they expected one from another. They expected whatever assistance any one could give another, without prejudice to himself. And this they extended not only to those little offices of humanity which are performed without any expense or labour, but likewise to the feeding the hungry, if they had food to spare; the clothing the naked with their own superfluous raiment; and, in general. the giving, to any that needed, such things as they needed not themselves. Thus far, in the lowest account of it, heathen honesty went; the first thing implied in the being almost a Christian. (II.) 4. A second thing implied in the being almost a Christian, is, the having a form of godliness; of that godliness which is prescribed in the gospel of Christ; the having the outside of a real Christian. Accordingly, the almost Christian does nothing which the gospel forbids. he taketh not the name of God in vain; he blesseth, and curseth not; he sweareth not at all, but his communication is, yea, yea; nay, nay. he profanes not the day of the Lord, nor suffers it to be profaned, even by the stranger that is within his gates. he not only avoids all actual adultery, fornication, and uncleanness, but every word or look that either directly or indirectly tends thereto; nay, and all idle words, abstaining both from detraction, backbiting, talebearing, evil speaking, and from "all foolish talking and jesting"--eutrapelia, a kind of virtue in the heathen moralist's account; --briefly, from all conversation that is not "good to the use of edifying,' and that, consequently, "grieves the Holy Spirit of God, whereby we are sealed to the day of redemption.' 5. He abstains from "wine wherein is excess'; from revellings and gluttony. he avoids, as much as in him lies, all strife and contention, continually endeavouring to live peaceably with all men. And, if he suffer wrong, he avengeth not himself, neither returns evil for evil. he is no railer, no brawler, no scoffer, either at the faults or infirmities of his neighbour. he does not willingly wrong, hurt, or grieve any man; but in all things act and speaks by that plain rule, "Whatsoever thou wouldest not he should do unto thee, that do not thou to another."

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.

10. The God and Father of our Lord Jesus Christ, who now standeth in the midst of us, knoweth, that if any man die without this faith and this love, good it were for him that he had never been born. Awake, then, thou that sleepest, and call upon thy God: call in the day when he may be found. Let him not rest, till he make his "goodness to pass before thee;" till he proclaim unto thee the name of the Lord, "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin." Let no man persuade thee, by vain words, to rest short of this prize of thy high calling. But cry unto him day and night, who, "while we were without strength, died for the ungodly," until thou knowest in whom thou hast believed, and canst say, "My Lord, and my God!" Remember, "always to pray, and not to faint," till thou also canst lift up thy hand unto heaven, and declare to him that liveth for ever and ever, "Lord, Thou knowest all things, Thou knowest that I love Thee." 11. May we all thus experience what it is to be, not almost only; but altogether Christians; being justified freely by his grace, through the redemption that is in Jesus; knowing we have peace with God through Jesus Christ; rejoicing in hope of the glory of God; and having the love of God shed abroad in our hearts, by the Holy Ghost given unto us! Edited anonymously at the Memorial University of Newfoundland with corrections and other modifications by Ryan Danker and George Lyons of Northwest Nazarene University.

11. And hence, having no spiritual senses, no inlets of spiritual knowledge, the natural man receiveth not the things of the Spirit of God; nay, he is so far from receiving them, that whatsoever is spiritually discerned is mere foolishness unto him. he is not content with being utterly ignorant of spiritual things, but he denies the very existence of them. And spiritual sensation itself is to him the foolishness of folly. "How," saith he, "can these things be How can any man know that he is alive to God" Even as you know that your body is now alive. Faith is the life of the soul; and if ye have this life abiding in you, ye want no marks to evidence it to yourself, but elegchos pneumatos, that divine consciousness, that witness of God, which is more and greater than ten thousand human witnesses. 12. If he doth not now bear witness with thy spirit, that thou art a child of God, O that he might convince thee, thou poor unawakened sinner, by his demonstration and power, that thou art a child of the devil! O that, as I prophesy, there might now be "a noise and a shaking;" and may "the bones come together, bone to his bone!" Then "come from the four winds, O Breath! and breathe on these slain, that they may live!" And do not ye harden your hearts, and resist the Holy Ghost, who even now is come to convince you of sin, "because you believe not on the name of the only begotten Son of God." 1. Wherefore, "awake, thou that sleepest, and arise from the dead." God calleth thee now by my mouth; and bids thee know thyself, thou fallen spirit, thy true state and only concern below. "What meanest thou, O sleeper Arise! Call upon thy God, if so be thy God will think upon thee, that thou perish not." A mighty tempest is stirred up round about thee, and thou art sinking into the depths of perdition, the gulf of God's judgements. If thou wouldest escape them, cast thyself into them. "Judge thyself, and thou shalt not be judged of the Lord."

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.

10. Yet, on the authority of God's Word, and our own Church, I must repeat the question, "Hast thou received the Holy Ghost" If thou hast not, thou art not yet a Christian. For a Christian is a man that is "anointed with the Holy Ghost and with power." Thou art not yet made a partaker of pure religion and undefiled. Dost thou know what religion is --that it is a participation of the divine nature; the life of God in the soul of man; Christ formed in the heart; "Christ in thee, the hope of glory;" happiness and holiness; heaven begun upon earth; "a kingdom of God within thee; not meat and drink," no outward thing; "but righteousness, and peace, and joy in the Holy Ghost;" an everlasting kingdom brought into thy soul; a "peace of God that passeth all understanding;" a "joy unspeakable, and full of glory" 11. Knowest thou, that "in Jesus Christ, neither circumcision availeth anything, nor uncircumcision; but faith that worketh by love;" but a new creation Seest thou the necessity of that inward change, that spiritual birth, that life from the dead, that holiness And art thou throughly convinced, that without it no man shall see the Lord Art thou labouring after it --"giving all diligence to make thy calling and election sure," "working out thy salvation with fear and trembling," "agonizing to enter in at the strait gate" Art thou in earnest about thy soul And canst thou tell the Searcher of hearts, "Thou, O God, art the thing that I long for! Lord, Thou knowest all things; Thou knowest that I would love Thee!"

4. The Spirit of Christ is that great gift of God, which at sundry times, and in divers manners, he hath promised to man, and hath fully bestowed since the time that Christ was glorified. Those promises, before made to the fathers, he hath thus fulfilled: "I will put My spirit within you, and cause you to walk in My statutes" (Ezek. 36:27). "I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour My Spirit upon thy seed, and My blessing upon thine offspring (Isa. 44:3). 5. Ye may all be living witnesses of these things; of remission of sins, and the gift of the Holy Ghost. "If thou canst believe, all things are possible to him that believeth." "Who among you is there that feareth the Lord, and" yet walketh on "in darkness, and hath no light" I ask thee, in the name of Jesus, Believest thou that his arm is not shortened at all that he is still mighty to save that he is the same yesterday, to-day, and for ever that he hath now power on earth to forgive sins "Son, be of good cheer; thy sins are forgiven." God, for Christ's sake, hath forgiven thee. Receive this, "not as the word of man; but as it is indeed, the word of God;" and thou art justified freely through faith. Thou shalt be sanctified also through faith which is in Jesus, and shalt set to thy seal, even thine, that "God hath given unto us eternal life, and this life is in his Son."

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.

9. Our own excellent Church knows nothing of this devilish distinction; but speaks plainly of "feeling the Spirit of Christ" [Article 17]; of being "moved by the Holy Ghost" [Office of consecrating Priests] and knowing and "feeling there is no other name than that of Jesus," [Visitation of the Sick] whereby we can receive" life and salvation. She teaches us all to pray for the "inspiration of the Holy Spirit" [Collect before Holy Communion]; yea, that we may be "filled with the Holy Ghost" [Order of Confirmation]. Nay, and every Presbyter of hers professes to receive the Holy Ghost by the imposition of hands. Therefore, to deny any of these, is, in effect, to renounce the Church of England, as well as the whole Christian revelation. 10. But "the wisdom of God" was always "foolishness with men." No marvel, then, that the great mystery of the gospel should be now also "hid from the wise and prudent," as well as in the days of old; that it should be almost universally denied, ridiculed, and exploded, as mere frenzy; and that all who dare avow it still are branded with the names of madmen and enthusiasts! This is "that falling away" which was to come--that general apostasy of all orders and degrees of men, which we even now find to have overspread the earth. "Run to and fro in the streets of Jerusalem, and see if ye can find a man," a man that loveth the Lord his God with all his heart, and serveth him with all his strength. How does our own land mourn (that we look no farther) under the overflowings of ungodliness! What villanies of every kind are committed day by day; yea, too often with impunity, by those who sin with a high hand, and glory in their shame! Who can reckon up the oaths, curses, profaneness blasphemies; the lying, slandering, evil-speaking; the Sabbath-breaking, gluttony, drunkenness, revenge; the whoredoms, adulteries, and various uncleanness; the frauds, injustice, oppression, extortion, which overspread our land as a flood

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."

Sermon 4: Scriptural Christianity Preached at St. Mary's, Oxford, before the university, August 24, 1744. Text: "And they were all filled with the Holy Ghost." Acts 4:31. 1. The same expression occurs in the second chapter, where we read, "When the day of Pentecost was fully come, they were all" (the Apostles, with the women, and the mother of Jesus, and his brethren) "with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost:" one immediate effect whereof was, they "began to speak with other tongues;" insomuch that both the Parthians, Medes, Elamites, and the other strangers who "came together, when this was noised abroad, heard them speak, in their several tongues, the wonderful works of God" (Acts 2:1-6). 2. In this chapter we read, that when the Apostles and brethren had been praying, and praising God, "the place was shaken where they were assembled together, and they were all filled with the Holy Ghost." Not that we find any visible appearance here, such as had been in the former instance: nor are we informed that the extraordinary gifts of the Holy Ghost were then given to all or any of them; such as the gifts of "healing, of working" other "miracles, of prophecy, of discerning spirits, the speaking with divers kinds of tongues, and the interpretation of tongues (1 Cor. 12:9, 10). 3. Whether these gifts of the Holy Ghost were designed to remain in the church throughout all ages, and whether or no they will be restored at the nearer approach of the "restitution of all things," are questions which it is not needful to decide. But it is needful to observe this, that, even in the infancy of the church, God divided them with a sparing hand. Were all even then prophets? Were all workers of miracles? Had all the gifts of healing? Did all speak with tongues? No, in no wise. Perhaps not one in a thousand. Probably none but the teachers in the church, and only some of them (1 Cor. 12:28-30). It was therefore, for a more excellent purpose than this, that "they were all filled with the Holy Ghost."

Suppose, then, one of those who heard the Apostle Peter preaching repentance and remission of sins, was pricked to the heart, was convinced of sin, repented, and then believed in Jesus. By this faith of the operation of God, which was the very substance, or subsistence, of things hoped for (Heb. 11:1,) the demonstrative evidence of invisible things, he instantly received the Spirit of adoption, whereby he now cried, "Abba, Father" (Rom. 8:15). Now first it was that he could call Jesus Lord, by the Holy Ghost (1 Cor. 12:3), the Spirit itself bearing witness with his spirit, that he was a child of God (Rom. 8:16). Now it was that he could truly say, "I live not, but Christ liveth in me; and the life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself for me" (Gal. 2:20). 2. This, then, was the very essence of his faith, a divine elegchos (evidence or conviction) of the love of God the Father, through the Son of his love, to him a sinner, now accepted in the Beloved. And, "being justified by faith, he had peace with God" (Rom. 5:1), yea, "the peace of God ruling in his heart;" a peace, which passing all understanding (panta noun, all barely rational conception), kept his heart and mind from all doubt and fear, through the knowledge of him in whom he had believed. He could not, therefore, "be afraid of any evil tidings;" for his "heart stood fast, believing in the Lord." He feared not what man could do unto him, knowing the very hairs of his head were all numbered. He feared not all the powers of darkness, whom God was daily bruising under his feet. Least of all was he afraid to die; nay, he desired to "depart, and to be with Christ" (Phil. 1:23); who, "through death, had destroyed him that had the power of death, even the devil; and delivered them who, through fear of death, were all their life-time," till then, "subject to bondage" (Heb. 2:15).

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."

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

6. Thus, where the Lord Omnipotent taketh to himself his mighty power and reigneth, doth he "subdue all things to himself," cause every heart to overflow with love, and fill every mouth with praise. "Happy are the people that are in such a case: yea, blessed are the people who have the Lord for their God" (Psalm 144:15.) "Arise, shine;" (saith the Lord;) "for thy light is come, and the glory of the Lord is risen upon thee." "Thou hast known that I the Lord am thy Saviour and thy Redeemer, the mighty God of Jacob. I have made thy officers peace, and thy exactors righteousness. Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation and thy gates Praise." "Thy people are all righteous; they shall inherit the land for ever; the branch of my planting, the work of my hands, that I may be glorified." "The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory" (Isa. 60:1, 16-19). IV. Practical Application 1. Having thus briefly considered Christianity, as beginning, as going on, and as covering the earth, it remains only that I should close the whole with a plain, practical application. And, first, I would ask, Where does this Christianity now exist? Where, I pray, do the Christians live? Which is the country, the inhabitants whereof are all thus filled with the Holy Ghost --are all of one heart and of one soul? cannot suffer one among them to lack anything, but continually give to every man as he hath need; who, one and all, have the love of God filling their hearts, and constraining them to love their neighbour as themselves; who have all "put on bowels of mercy, humbleness of mind, gentleness, long-suffering?" who offend not in any kind, either by word or deed, against justice, mercy, or truth; but in every point do unto all men; as they would these should do unto them? With what propriety can we term any a Christian country, which does not answer this description? Why then, let us confess we have never yet seen a Christian country upon earth.

2. I beseech you, brethren, by the mercies of God, if ye do account me a madman or a fool, yet, as a fool bear with me. It is utterly needful that some one should use great plainness of speech towards you. It is more especially needful at this time; for who knoweth but it is the last? Who knoweth how soon the righteous Judge may say, "I will no more be entreated for this people?" "Though Noah, Daniel, and Job were in this land, they should but deliver their own souls." And who will use this plainness, if I do not? Therefore I, even I, will speak. And I adjure you, by the living God, that ye steel not your breasts against receiving a blessing at my hands. Do not say in your hearts, Non persuadebis, etiamsi persuaseris;" or, in other words, "Lord, thou shalt not send by whom thou wilt send; let me rather perish in my blood, than be saved by this man!" 3. Brethren, "I am persuaded better things of you, though I thus speak." Let me ask you then, in tender love, and in the spirit of meekness, Is this city a Christian city? Is Christianity, scriptural Christianity, found here? Are we, considered as a community of men, so "filled with the Holy Ghost," as to enjoy in our hearts, and show forth in our lives, the genuine fruits of that Spirit? Are all the Magistrates, all heads and Governors of Colleges and Halls, and their respective Societies (not to speak of the inhabitants of the town), "of one heart "and one soul?" Is "the love of God shed abroad in our hearts?" Are our tempers the same that were in him? And are our lives agreeable thereto? Are we "holy as he who hath called us is holy? in all manner of conversation?" 4. I entreat you to observe, that here are no peculiar notions now under consideration; that the question moved is not concerning doubtful opinions of one kind or another, but concerning the undoubted, fundamental branches (if there be any such) of our common Christianity. And for the decision thereof, I appeal to your own conscience, guided by the Word of God. He therefore that is not condemned by his own heart, let him go free.

5. In the fear, then, and in the presence of the great God, before whom both you and I shall shortly appear, I pray you that are in authority over us, whom I reverence for your office sake, to consider (and not after the manner of dissemblers with God), are you "filled with the Holy Ghost?" Are you lively portraitures of him whom ye are appointed to represent among men? "I have said, Ye are gods," ye magistrates and rulers; ye are by office so nearly allied to the God of heaven! In your several stations and degrees, ye are to show forth unto us "the Lord our Governor." Are all the thoughts of your hearts, all your tempers and desires, suitable to your high calling? Are all your words like unto those which come out of the mouth of God? Is there in all your actions dignity and love --a greatness which words cannot express, which can flow only from a heart "full of God;" and yet consistent with the character of "man that is a worm, and the son of man that is a worm?"

6. Ye venerable men, who are more especially called to form the tender minds of youth, to dispel thence the shades of ignorance and error, and train them up to be wise unto salvation, are you "filled with the Holy Ghost?" with all those "fruits of the Spirit," which your important office so indispensably requires? Is your heart whole with God? full of love and zeal to set up his kingdom on earth? Do you continually remind those under your care, that the one rational end of all our studies, is to know, love and serve "the only true God, and Jesus Christ whom he hath sent?" Do you inculcate upon them day by day, that love alone never faileth (whereas, whether there be tongues, they shall fail, or philosophical knowledge, it shall vanish away); and that without love, all learning is but splendid ignorance, pompous folly, vexation of spirit? Has all you teach an actual tendency to the love of God, and of all mankind for his sake? Have you an eye to this end in whatever you prescribe, touching the kind, the manner, and the measure of their studies; desiring and labouring that, wherever the lot of these young soldiers of Christ is cast, they may be so many burning and shining lights, adorning the gospel of Christ in all things? And permit me to ask, Do you put forth all your strength in the vast work you have undertaken? Do you labour herein with all your might? exerting every faculty of your soul, using every talent which God hath lent you, and that to the uttermost of your power?

8. Many of us are more immediately consecrated to God, called to minister in holy things. Are we then patterns to the rest, "in word, in conversation, in charity, in spirit, in faith, in purity" (1 Tim. 4:12)? Is there written on our forehead and on our heart, "Holiness to the Lord?" From what motives did we enter upon this office? Was it indeed with a single eye "to serve God, trusting that we were inwardly moved by the Holy Ghost to take upon us this ministration, for the promoting of his glory, and the edifying of his people?" And have we "clearly determined, by God's grace, to give ourselves wholly to this office?" Do we forsake and set aside, as much as in us lies, all worldly cares and studies? Do we apply ourselves wholly to this one thing, and draw all our cares and studies this way? Are we apt to teach? Are we taught of God, that we may be able to teach others also? Do we know God? Do we know Jesus Christ? Hath "God revealed his Son in us?" And hath he "made us able ministers of the new covenant?" Where then are the "seals of our apostleship?" Who, that were dead in trespasses and sins, have been quickened by our word? Have we a burning zeal to save souls from death, so that for their sake we often forget even to eat our bread? Do we speak plain, "by manifestation of the truth commending ourselves to every man's conscience in the sight of God" (2 Cor. 4:2)? Are we dead to the world, and the things of the world, "laying up all our treasure in heaven?" Do we lord over God's heritage? Or are we the least, the servants of all? When we bear the reproach of Christ, does it sit heavy upon us? Or do we rejoice therein? When we are smitten on the one cheek, do we resent it? Are we impatient of affronts? Or do we turn the other also; not resisting the evil, but overcoming evil with good? Have we a bitter zeal, inciting us to strive sharply and passionately with them that are out of the way? Or is our zeal the flame of love, so as to direct all our words with sweetness, lowliness, and meekness of wisdom?

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!"

11. For, indeed, what probability, what possibility, rather (speaking after the manner of men), is there that Christianity, scriptural Christianity, should be again the religion of this place? that all orders of men among us should speak and live as men "filled with the Holy Ghost?" By whom should this Christianity be restored? By those of you that are in authority? Are you convinced then that this is scriptural Christianity? Are you desirous it should be restored? And do ye not count your fortune, liberty, life, dear unto yourselves, so ye may be instrumental in the restoring of it? But suppose ye have this desire, who hath any power proportioned to the effect? Perhaps some of you have made a few faint attempts, but with how small success! Shall Christianity then be restored by young, unknown, inconsiderable men? I know not whether ye yourselves could suffer it. Would not some of you cry out, "Young man, in so doing thou reproachest us?" But there is no danger of your being put to the proof; so hath iniquity overspread us like a flood. Whom then shall God send --the famine, the pestilence (the last messengers of God to a guilty land), or the sword, "the armies of the" Romish "aliens," to reform us into our first love? Nay, "rather let us fall into thy hand, O Lord, and let us not fall into the hand of man." Lord, save, or we perish! Take us out of the mire, that we sink not! O help us against these enemies! for vain is the help of man. Unto thee all things are possible. According to the greatness of thy power, preserve thou those that are appointed to die; and preserve us in the manner that seemeth to thee good; not as we will, but as thou wilt!

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

The Way To The Kingdom "The kingdom of God is at hand: repent ye, and believe the gospel." Mark 1:15 These words naturally lead us to consider, First, the nature of true religion, here termed by our Lord, "the kingdom of God," which, saith he, "is at hand;" and, Secondly, the way thereto, which he points out in those words, "Repent ye, and believe the gospel." I. 1. We are, First, to consider the nature of true religion, here termed by our Lord, "the kingdom of God." The same expression the great Apostle uses in his Epistle to the Romans, where he likewise explains his Lord's words, saying, "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." (Rom. 14:17.) 2. "The kingdom of God," or true religion, "is not meat and drink." It is well known that not only the unconverted Jews, but great numbers of those who had received the faith of Christ, were, notwithstanding "zealous of the law," (Acts 21:20,) even the ceremonial law of Moses. Whatsoever, therefore, they found written therein, either concerning meat and drink offerings, or the distinction between clean and unclean meats, they not only observed themselves, but vehemently pressed the same even on those "among the Gentiles" (or heathens) "who were turned to God;" yea, to such a degree, that some of them taught, wheresoever they came among them, "Except ye be circumcised, and keep the law," (the whole ritual law,) "ye cannot be saved." (Acts 15:1, 24.) 3. In opposition to these, the Apostle declares, both here and in many other places, that true religion does not consist in meat and drink, or in any ritual observances; nor, indeed in any outward thing whatever; in anything exterior to the heart; the whole substance thereof lying in "righteousness, peace, and joy in the Holy Ghost."

7. This alone is religion, truly so called: This alone is in the sight of God of great price. The Apostle sums it all up in three particulars, "righteousness, and peace, and joy in the Holy Ghost." And, First, righteousness. We cannot be at a loss concerning this, if we remember the words of our Lord, describing the two grand branches thereof, on which "hang all the law and the prophets;" "Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength: This is the first and great commandment;" (Mark 12:30;) the first and great branch of Christian righteousness. Thou shalt delight thyself in the Lord thy God; thou shalt seek and find all happiness in him. He shall be "thy shield, and thy exceeding great reward," in time and in eternity. All thy bones shall say, "Whom have I in heaven but thee And there is none upon earth that I desire beside thee!" Thou shalt hear and fulfil His word who saith, "My son, give me thy heart." And, having given him thy heart, thy inmost soul, to reign there without a rival, thou mayest well cry out, in the fullness of thy heart, "I will love thee, O Lord, my strength. The Lord is my strong rock, and my defence; my Saviour, my God, and my might, in whom I will trust; my buckler, the horn also of my salvation, and my refuge."

10. But true religion, or a heart right toward God and man, implies happiness as well as holiness. For it is not only "righteousness," but also "peace and joy in the Holy Ghost." What peace "The peace of God," which God only can give, and the world cannot take away; the peace which "passeth all under-standing," all barely rational conception; being a supernatural sensation, a divine taste, of "the powers of the world to come;" such as the natural man knoweth not, how wise soever in the things of this world; nor, indeed, can he know it, in his present state, "because it is spiritually discerned." It is a peace that banishes all doubt, all painful uncertainty; the Spirit of God bearing witness with the spirit of a Christian, that he is "a child of God." And it banishes fear, all such fear as hath torment; the fear of the wrath of God; the fear of hell; the fear of the devil; and, in particular, the fear of death: he that hath the peace of God, desiring, if it were the will of God, "to depart, and to be with Christ." 11. With this peace of God, wherever it is fixed in the soul, there is also "joy in the Holy Ghost;" joy wrought in the heart by the Holy Ghost, by the ever-blessed Spirit of God. He it is that worketh in us that calm, humble rejoicing in God, through Christ Jesus, "by whom we have now received the atonement," katallaghn, the reconciliation with God; and that enables us boldly to confirm the truth of the royal Psalmist's declaration, "Blessed is the man" (or rather, happy) "whose unrighteousness is forgiven, and whose sin is covered." He it is that inspires the Christian soul with that even, solid joy, which arises from the testimony of the Spirit that he is a child of God; and that gives him to "rejoice with joy unspeakable, in hope of the glory of God;" hope both of the glorious image of God, which is in part and shall be fully "revealed in him;" and of that crown of glory which fadeth not away, reserved in heaven for him.

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."

2. Such is the inbred corruption of thy heart, of thy very inmost nature. And what manner of branches canst thou expect to grow from such an evil root Hence springs unbelief; ever departing from the living God; saying, "Who is the Lord, that I should serve him Tush! Thou, God, carest not for it." Hence independence; affecting to be like the Most High. Hence pride, in all its forms; teaching thee to say, "I am rich, and increased in goods, and have need of nothing." From this evil fountain flow forth the bitter streams of vanity, thirst of praise, ambition, covetousness, the lust of the flesh, the lust of the eye, and the pride of life. From this arise anger, hatred, malice, revenge, envy, jealousy, evil surmisings: From this, all the foolish and hurtful lusts that now "pierce thee through with many sorrows," and if not timely prevented, will at length drown thy soul in everlasting perdition. 3. And what fruits can grow on such branches as these Only such as are bitter and evil continually. Of pride cometh contention, vain boasting, seeking and receiving praise of men, and so robbing God of that glory which he cannot give unto another. Of the lust of the flesh, come gluttony or drunkenness, luxury or sensuality, fornication, uncleanness; variously defiling that body which was designed for a temple of the Holy Ghost: Of unbelief, every evil word and work. But the time would fail, shouldst thou reckon up all; all the idle words thou hast spoken, provoking the Most High, grieving the Holy One of Israel; all the evil works thou hast done, either wholly evil in themselves, or, at least, not done to the glory of God. For thy actual sins are more than thou art able to express, more than the hairs of thy head. Who can number the sands of the sea, or the drops of rain, or thy iniquities

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

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.

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

4. They are not condemned, secondly, for any present sins, for now transgressing the commandments of God. For they do not transgress them: they do not "walk after the flesh, but after the Spirit." This is the continual proof of their "love of God, that they keep his commandments"; even as St. John bears witness. "Whosoever is born of God doth not commit sin. For his seed remaineth in him, and he cannot sin, because he is born of God:" he cannot, so long as that seed of God, that loving, holy faith remaineth in him. So long as "he keepeth himself" herein, "that wicked one toucheth him not." Now it is evident, he is not condemned for the sins which he doth not commit at all. They, therefore, who are thus "led by the Spirit, are not under the law" (Gal. 5:18): not under the curse or condemnation of it; for it condemns none but those who break it. Thus, that law of God, "Thou shalt not steal," condemns none but those who do steal. Thus, "Remember the Sabbath-day to keep it holy," condemns those only who do not keep it holy. But against the fruits of the Spirit "there is no law" (5:23); as the Apostle more largely declares in those memorable words of his former Epistle to Timothy: "We know that the law is good, if a man use it lawfully; knowing this," (if, while he uses the law of God, in order either to convince or direct, he know and remember this), oti dikaiv nomos ou keitai, (not, "that the law is not made for a righteous man," but) "that the law does not lie against a righteous man:" it has no force against him, no power to condemn him; "but against the lawless and disobedient, against the ungodly and sinners, against the unholy and profane; according to the glorious gospel of the blessed God." (1 Tim. 1:8, 9, 11).

For the good that I would, I do not; but the evil which I would not, that I do:" (Verses 18, 19:) "I find a law," an inward constraining power, "that when I would do good, evil is present with me. For I delight in "or consent to "the law of God, after the inward man:" (Verses 21, 22:) In my "mind:" (So the Apostle explains himself in the words that immediately follow; and so, o esv anqrvpos, the inward man, is understood in all other Greek writers:) "But I see another law in my members," another constraining power, "warring against the law of my mind," or inward man, "and bringing me into captivity to the law" or power "of sin:" (Verse 23:) Dragging me, as it were, at my conqueror's chariot-wheels, into the very thing which my soul abhors. "O wretched man that I am! who shall deliver me from the body of this death" (Verse 24.) Who shall deliver me from this helpless, dying life, from this bondage of sin and misery Till this is done, "I myself" (or rather, that I, autos egv, that man I am now personating) "with the mind," or inward man, "serve the law of God;" my mind, my conscience is on God's side; "but with my flesh," with my body, "the law of sin," (verse 25,) being hurried away by a force I cannot resist. 10. How lively a portraiture is this of one "under the law;" one who feels the burden he cannot shake off; who pants after liberty, power, and love, but is in fear and bondage still! until the time that God answers the wretched man, crying out, "Who shall deliver me" from this bondage of sin, from this body of death -- "The grace of God, through Jesus Christ thy Lord." III. 1. Them it is that this miserable bondage ends, and he is no more "under the law, but under grace." This state we are, Thirdly, to consider; the state of one who has found grace or favour in the sight of God, even the Father, and who has the grace or power of the Holy Ghost, reigning in his heart; who has received, in the language of the Apostle, the "Spirit of adoption, whereby" he now cries, "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"

Secondly. How is this joint testimony of God's Spirit and our own, clearly and solidly distinguished from the presumption of a natural mind, and from the delusion of the devil I. 1. Let us first consider, what is the witness or testimony of our spirit. But here I cannot but desire all those who are for swallowing up the testimony of the Spirit of God, in the rational testimony of our own spirit, to observe, that in this text the Apostle is so far from speaking of the testimony of our own spirit only, that it may be questioned whether he speaks of it at all, -- whether he does not speak only of the testimony of God's Spirit. It does not appear but the original text may fairly be understood thus. The Apostle had just said, in the preceding verse, "Ye have received the Spirit of adoption, whereby we cry, Abba, Father;" and immediately subjoins, Auto to pneuma (some copies read to auto pneuma) summarturei tv pneumati hmvn, oti esmen tekna qeou, which may be translated, "The same Spirit beareth witness to our spirit that we are the children of God" (the preposition sun only denoting that he witnesses this at the same time that he enables us to cry Abba, Father.) But I contend not; seeing so many other texts, with the experience of all real Christians, sufficiently evince, that there is in every believer, both the testimony of God's Spirit, and the testimony of his own, that he is a child of God.

8. Discover thyself, thou poor self-deceiver! -- thou who art confident of being a child of God; thou who sayest, "I have the witness in myself," and therefore defiest all thy enemies. Thou art weighed in the balance and found wanting; even in the balance of the sanctuary. The word of the Lord hath tried thy soul, and proved thee to be reprobate silver. Thou art not lowly of heart; therefore thou hast not received the Spirit of Jesus unto this day. Thou art not gentle and meek; therefore thy joy is nothing worth: It is not joy in the Lord. Thou dost not keep his commandments; therefore thou lovest him not, neither art thou partaker of the Holy Ghost. It is consequently as certain and as evident, as the Oracles of God can make it, his Spirit doth not bear witness with thy spirit that thou art a child of God. O cry unto him, that the scales may fall off thine eyes; that thou mayst know thyself as thou art known; that thou mayest receive the sentence of death in thyself, till thou hear the voice that raises the dead, saying, "Be of good cheer: Thy sins are forgiven; thy faith hath made thee whole." 9. "But how may one who has the real witness in himself distinguish it from presumption" How, I pray, do you distinguish day from night How do you distinguish light from darkness; or the light of a star, or glimmering taper, from the light of the noonday sun Is there not an inherent, obvious, essential difference between the one and the other And do you not immediately and directly perceive that difference, provided your senses are rightly disposed In like manner, there is an inherent, essential difference between spiritual light and spiritual darkness; and between the light wherewith the Sun of righteousness shines upon our heart, and that glimmering light which arises only from "sparks of our own kindling:" And this difference also is immediately and directly perceived, if our spiritual senses are rightly disposed.

II. 1. But what is the witness of the Spirit The original word marturia may be rendered either (as it is in several places) the witness, or less ambiguously, the testimony, or the record: So it is rendered in our translation, (1 John 5:11,) "This is the record," the testimony, the sum of what God testifies in all the inspired writings, "that God hath given unto us eternal life, and this life is in his Son." The testimony now under consideration is given by the Spirit of God to and with our spirit: He is the Person testifying. What he testifies to us is, "that we are the children of God." The immediate result of this testimony is, "the fruit of the Spirit;" namely, "love, joy, peace, long-suffering, gentleness, goodness:" and without these, the testimony itself cannot continue. For it is inevitably destroyed, not only by the commission of any outward sin, or the omission of known duty, but by giving way to any inward sin; in a word, by whatever grieves the Holy Spirit of God. 2. I observed many years ago, "It is hard to find words in the language of men, to explain the deep things of God. Indeed there are none that will adequately express what the Spirit of God works in his children. But perhaps one might say, (desiring any who are taught of God, to correct, soften, or strengthen the expression,) By the testimony of the Spirit, I mean, an inward impression on the soul whereby the Spirit of God immediately and directly witnesses to my spirit, that I am a child of God; that Jesus Christ hath loved me, and given himself for me; that all my sins are blotted out, and I, even I, am reconciled to God." 3. After twenty years' further consideration, I see no cause to retract any part of this. Neither do I conceive how any of these expressions may be altered, so as to make them more intelligible. I can only add, that if any of the children of God will point out any other expressions, which are more clear, or more agreeable to the word of God, I will readily lay these aside.

8. But the point in question is, whether there be any direct testimony of the Spirit at all; whether there be any other testimony of the Spirit, than that which arises from a consciousness of the fruit. III. 1. I believe there is; because that is the plain, natural meaning of the text, "The Spirit itself beareth witness with our spirit, that we are the children of God." It is manifest, here are two witnesses mentioned, who together testify the same thing; the Spirit of God, and our own spirit. The late Bishop of London, in his sermon on this text, seems astonished that any one can doubt of this, which appears upon the very face of the words. Now, "The testimony of our own spirit," says the Bishop, "is one, which is the consciousness of our own sincerity;" or, to express the same thing a little more clearly, the consciousness of the fruit of the Spirit. When our spirit is conscious of this, of love, peace, long-suffering, gentleness, goodness, it easily infers from these premises, that we are the children of God. 2. It is true, that great man supposed the other witness to be, "The consciousness of our won good works." This, he affirms, is the testimony of God's Spirit. But this is included in the testimony of our own spirit; yea, and in sincerity, even according to the common sense of the word. So the Apostle, "Our rejoicing in this, the testimony our conscience, that in simplicity and godly sincerity refers to our words and actions, as least as much as to our inward dispositions. So that this is not another witness, but the very same that he mentioned before; the consciousness of our good works being only one branch of the consciousness of our sincerity. Consequently here is only one witness still. If therefore the text speaks of two witnesses, one of these is not the consciousness of our good works, neither of our sincerity; all this being manifestly contained in the testimony of our spirit. 3. What then is the other witness This might easily be learned, if the text itself were not sufficiently clear, from the verse immediately preceding: Ye have received, not the spirit of bondage, but the Spirit of adoption, whereby we cry, Abba, Father: It follows, The Spirit itself beareth witness with our spirit, that we are the children of God.

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, --

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.

3. Two inferences may be drawn from the whole: The First, let none ever presume to rest in any supposed testimony of the Spirit which is separate from the fruit of it. If the Spirit of God does really testify that we are the children of God, the immediate consequence will be the fruit of the Spirit, even "love, joy, peace, long-suffering, gentleness, goodness, fidelity, meekness, temperance." And however this fruit may be clouded for a while, during the time of strong temptation, so that it does not appear to the tempted person, while Satan is sifting him as wheat; yet the substantial part of it remains, even under the thickest cloud. It is true, joy in the Holy Ghost may be withdrawn, during the hour of trial; yea, the soul may be "exceeding sorrowful," while "the hour and power of darkness" continue; but even this is generally restored with increase, till we rejoice "with joy unspeakable and full of glory."

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.

9. "We have had our conversation:" The Apostle in the original expresses this by one single word, anestrajhmen, but the meaning thereof is exceeding broad, taking in our whole deportment, yea, every inward as well as outward circumstance, whether relating to our soul or body. It includes every motion of our heart, of our tongue, or our hands, and bodily members. It extends to all our actions and words; to the employment of all our powers and faculties; to the manner of using every talent we have received, with respect either to God or man. 10. "We have had our conversation in the world;" even in the world of the ungodly: Not only among the children of God; (that were comparatively a little thing;) but among the children of the devil, among those that lie in wickedness, en tv ponhrv, in the wicked one. What a world is this! How thoroughly impregnated with the spirit it continually breathes. As our God is good, and doeth good, so the god of this world and all his children, are evil, and do evil (so far as they are suffered) to all the children of God. Like their father, they are always lying in wait, or "walking about, seeking whom they may devour;" using fraud or force, secret wiles or open violence, to destroy those who are not of the world; continually warring against our souls, and, by old or new weapons, and devices of every kind, labouring to bring them back into the snare of the devil, into the broad road that leadeth to destruction. 11. "We have had our" whole "conversation," in such a world, "in simplicity and godly sincerity." First, in simplicity: This is what our Lord recommends, under the name of a "single eye." "The light of the body," saith he, "is the eye. If therefore thine eye be single, the whole body shall be full of light." The meaning whereof is this: What the eye is to the body, that the intention is to all the words and actions: If therefore this eye of thy soul be single, all thy actions and conversation shall be "full of light," of the light of heaven, of love, and peace, and joy in the Holy Ghost.

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

16. This is properly the ground of a Christian's joy. We may now therefore readily conceive, how he that hath this testimony in himself rejoiceth evermore. "My soul," may he say, "doth magnify the Lord, and my spirit rejoiceth in God my Saviour." I rejoice in him, who, of his own unmerited love, of his own free and tender mercy, "hath called me into this state of salvation," wherein, through his power, I now stand. I rejoice, because his spirit beareth witness to my spirit, that I am bought with the blood of the Lamb; and that, believing in him, "I am a member of Christ, a child of God, and an inheritor of the kingdom of heaven." I rejoice, because the sense of God's love to me hath, by the same Spirit, wrought in me to love him, and to love for his sake every child of man, every soul that hath made. I rejoice, because he gives me to feel in myself "the mind that was in Christ:" -- Simplicity, a single eye to him, in every motion of my heart; power always to fix the loving eye of my soul on Him who "loved me, and gave himself for me;" to aim at him alone, at his glorious will, in all I think, or speak, or do: -- Purity, desiring nothing more but God; "crucifying the flesh with its affections and lusts;" "setting my affections on things above, not on things of the earth:" -- Holiness, a recovery of the image of God, a renewal of soul "after his likeness:" -- And Godly Sincerity, directing all my words and works, so as to conduce to his glory. In this I likewise rejoice, yea, and will rejoice, because my conscience beareth me witness in the Holy Ghost, by the light he continually pours in upon it, that "walk worthy of the vocation wherewith I am called;" that I "abstain from all appearance of evil," fleeing from sin as from the face of a serpent; that as I have opportunity I do all possible good, in every kind, to all men; that I follow my Lord in all my steps, and do what is acceptable in his sight.

In this I likewise rejoice, yea, and will rejoice, because my conscience beareth me witness in the Holy Ghost, by the light he continually pours in upon it, that "walk worthy of the vocation wherewith I am called;" that I "abstain from all appearance of evil," fleeing from sin as from the face of a serpent; that as I have opportunity I do all possible good, in every kind, to all men; that I follow my Lord in all my steps, and do what is acceptable in his sight. I rejoice, because I both see and feel, through the inspiration of God's Holy Spirit, that all my works are wrought in him, yea, and that it is He who worketh all my works in me. I rejoice in seeing through the light of God, which shines in my heart, that I have power to walk in his ways; and that, through his grace, I turn not therefrom, to the right hand or to the left.

3. The question is not concerning outward sin; whether a child of God commits sin or no. We all agree and earnestly maintain, "He that committeth sin is of the devil." We agree, "Whosoever is born of God doth not commit sin." Neither do we now inquire whether inward sin will always remain in the children of God; whether sin will continue in the soul as long as it continues in the body: Nor yet do we inquire whether a justified person may relapse either into inward or outward sin; but simply this, Is a justified or regenerate man freed from all sin as soon as he is justified Is there then no sin in his heart -- nor ever after, unless he fall from grace 4. We allow that the state of a justified person is inexpressibly great and glorious. He is born again, "not of blood, nor of the flesh, nor of the will of man, but of God." He is a child of God, a member of Christ, an heir of the kingdom of heaven. "The peace of God, which passeth all understanding, keepeth his heart and mind in Christ Jesus." His very body is a "temple of the Holy Ghost," and an "habitation of God through the Spirit." He is "created anew in Christ Jesus:" He is washed, he is sanctified. His heart is purified by faith; he is cleansed "from the corruption that is in the world;" "the love of God is shed abroad in his heart by the Holy Ghost which is given unto him." And so long as he "walketh in love," (which he may always do,) he worships God in spirit and in truth. He keepeth the commandments of God, and doeth those things that are pleasing in his sight; so exercising himself as to "have a conscience void of offence, toward God and toward man:" And he has power both over outward and inward sin, even from the moment he is justified.

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.

I have put this objection as strong as possible, that its full weight may appear. Let us now examine it, part by part. And, 1. "That which is born of the Spirit is spirit, is altogether good." I allow the text, but not the comment. For the text affirms this, and no more, -- that every man who is "born of the Spirit," is a spiritual man. He is so: But so he may be, and yet not be altogether spiritual. The Christians at Corinth were spiritual men; else they had been no Christians at all; and yet they were not altogether spiritual: they were still, in part, carnal. -- "But they were fallen from grace." St. Paul says, No. They were even then babes in Christ. 2. "But a man cannot be clean, sanctified, holy, and at the same time unclean, unsanctified, unholy." Indeed he may. So the Corinthians were. "Ye are washed," says the Apostle, "ye are sanctified;" namely, cleansed from "fornication, idolatry, drunkenness," and all other outward sin; (1 Cor. 6:9, 10, 11;) and yet at the same time, in another sense of the word, they were unsanctified; they were not washed, not inwardly cleansed from envy, evil surmising, partiality. -- "But sure, they had not a new heart and an old heart together." It is most sure they had, for at that very time, their hearts were truly, yet not entirely, renewed. Their carnal mind was nailed to the cross; yet it was not wholly destroyed. -- "But could they be unholy while they were `temples of the Holy Ghost'" Yes; that they were temples of the Holy Ghost, is certain; (1 Cor. 6:19;) and it is equally certain, they were, in some degree, carnal, that is, unholy.

The Repentance of Believers "Repent ye, and believe the gospel." Mark 1:15. 1. It is generally supposed, that repentance and faith are only the gate of religion; that they are necessary only at the beginning of our Christian course, when we are setting out in the way to the kingdom. And this may seem to be confirmed by the great Apostle, where, exhorting the Hebrew Christians to "go on to perfection," he teaches them to leave these first "principles of the doctrine of Christ;" "not laying again the foundation of repentance from dead works, and of faith towards God;" which must at least mean, that they should comparatively leave these, that at first took up all their thoughts, in order to "press forward toward the prize of the high calling of God in Christ Jesus." 2. And this is undoubtedly true, that there is a repentance and a faith, which are, more especially, necessary at the beginning: a repentance, which is a conviction of our utter sinfulness, and guiltiness, and helplessness; and which precedes our receiving that kingdom of God, which, our Lord observes, is "within us;" and a faith, whereby we receive that kingdom, even "righteousness, and peace, and joy in the Holy Ghost." 3. But, notwithstanding this, there is also a repentance and a faith (taking the words in another sense, a sense not quite the same, nor yet entirely different) which are requisite after we have "believed the gospel;" yea, and in every subsequent stage of our Christian course, or we cannot "run the race which is set before us." And this repentance and faith are full as necessary, in order to our continuance and growth in grace, as the former faith and repentance were, in order to our entering into the kingdom of God. But in what sense are we to repent and believe, after we are justified This is an important question, and worthy of being considered with the utmost attention. I. And, First, in what sense are we to repent 1. Repentance frequently means an inward change, a change of mind from sin to holiness. But we now speak of it in a quite different sense, as it is one kind of self-knowledge, the knowing ourselves sinners, yea, guilty, helpless sinners, even though we know we are children of God.

10. It is their experiencing this, which has inclined so many serious persons to understand the latter part of the seventh chapter to the Romans, not of them that are "under the law," that are convinced of sin, which is undoubtedly the meaning of the Apostle, but of them that are "under grace;" that are "justified freely through the redemption that is in Christ." And it is most certain, they are thus far right, -- there does still remain, even in them that are justified, a mind which is in some measure carnal (so the Apostle tells even the believers at Corinth, "Ye are carnal;") an heart bent to backsliding, still ever ready to "depart from the living God;" a propensity to pride, self-will, anger, revenge, love of the world, yea, and all evil: a root of bitterness, which, if the restraint were taken off for a moment, would instantly spring up; yea, such a depth of corruption, as, without clear light from God, we cannot possibly conceive. And a conviction of all this sin remaining in their hearts is the repentance which belongs to them that are justified. 11. But we should likewise be convinced, that as sin remains in our hearts, so it cleaves to all our words and actions. Indeed it is to be feared, that many of our words are more than mixed with sin; that they are sinful altogether; for such undoubtedly is all uncharitable conversation; all which does not spring from brotherly love; all which does not agree with that golden rule, "What ye would that others should do to you, even so do unto them." Of this kind is all backbiting, all tale-bearing, all whispering, all evil-speaking, that is, repeating the faults of absent persons; for none would have others repeat his faults when he is absent. Now how few are there, even among believers, who are in no degree guilty of this; who steadily observe the good old rule, "Of the dead and the absent, nothing but good!" And suppose they do, do they likewise abstain from unprofitable conversation Yet all this is unquestionably sinful, and "grieves the Holy Spirit of God:" Yea, and "for every idle word that men shall speak, they shall give an account in the day of judgement."

For, by that faith in his life, death, and intercession for us, renewed from moment to moment, we are every whit clean, and there is not only now no condemnation for us, but no such desert of punishment as was before, the Lord cleansing both our hearts and lives. 5. By the same faith we feel the power of Christ every moment resting upon us, whereby alone we are what we are; whereby we are enabled to continue in spiritual life, and without which, notwithstanding all our present holiness, we should be devils the next moment. But as long as we retain our faith in him, we "draw water out of the wells of salvation." Leaning on our Beloved, even Christ in us the hope of glory, who dwelleth in our hearts by faith, who likewise is ever interceding for us at the right hand of God, we receive help from him, to think, and speak, and act, what is acceptable in his sight. Thus does he "prevent" them that believe in all their "doings, and further them with his continual help;" so that all their designs, conversations, and actions are "begun, continued, and ended in him." Thus doth he "cleanse the thoughts of their hearts, by the inspiration of his Holy Spirit, that they may perfectly love him, and worthily magnify his holy name."

2. This paragraph, finely and impressively composed as it is, is a defiance of all sound exegesis. Some of the passages quoted refer to the invasion of Judah by the Assyrians, some to the coming of the Holy Ghost, some to the destruction of Jerusalem by the Romans, some to the downfall of Rome herself. All these were is a sense "days of Jehovah;" but there is no warrant for transferring all these signs to the final day of judgement, nor for their literal interpretation. This just remark on the difference between the present and the resurrection bodies is worked out in detail in Sermon 138, originally written by Benjamin Calamy and revised and abridged by Wesley in 1732. "Substance" and "properties" are here used in their philosophical sense" the body will be the same in essence (not composed of the same material particles), but it properties, i.e. its characteristics and qualities will be entirely changed. Above all, it will be a "pneumatical" and not a "physical" body, i.e. it will be well adapted for the use and manifestation of the spirit, as the present body is adapted for the use and manifestation of the psyche or animal soul. "Hades" is a very properly substituted for the A.V. "hell," which is here, and indeed in all passages where is the translation of Sheol, or Hades, most misleading to the English reader. It is the world of departed spirits, not the place of punishment of the Devil and his angels. 3. "All nations" -- more exactly "all the Gentiles." This account of the judgement refers only to the judgement of the heathen nations, who have not heard of Christ; and the standard of judgement is according not their relation to Him, but their fulfillment of the common human duties of kindliness and charity there set out. It is a supplement to the three preceding parables of the Steward, the Virgins, and the Talents; the first describing the judgement of the Christian minister, the second and third the two sides of the judgment of those who have heard the gospel; first from the point of view of faith, second from the point of view of works. "The beloved disciple." Wesley of course accepts the Johannine authorship of the Apocalypse.

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.)

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

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."

3. Let us well observe what is here taught us by God himself, touching this glorious privilege of his children. Who is it that is here said to bear witness Not our spirit only, but another; even the Spirit of God: He it is who "beareth witness with our spirit." What is it he beareth witness of "That we are the children of God," "and if children, then heirs; heirs of God, and joint-heirs with Christ;" (Rom. 8:16, 17;) "if so be that we suffer with him," if we deny ourselves, if we take up our cross daily, if we cheerfully endure persecution or reproach for his sake, "that we may also be glorified together." And in whom doth the Spirit of God bear this witness In all who are the children of God. By this very argument does the Apostle prove, in the preceding verses, that they are so: "As many," saith he, "as are led by the Spirit of God, they are the sons of God." "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of Adoption, whereby we cry, Abba, Father!" It follows, "The Spirit itself beareth witness with our spirit, that we are the children of God." (8:14-16.) 4. The variation of the phrase in the fifteenth verse is worthy our observation: "Ye have received the Spirit of Adoption, whereby we cry, Abba, Father!" Ye, as many as are the sons of God, have, in virtue of your sonship, received that selfsame Spirit of Adoption, whereby we cry, Abba, Father: We, the Apostles, Prophets, Teachers, (for so the word may not improperly be understood,) we, through whom you have believed, the "ministers of Christ, and stewards of the mysteries of God." As we and you have one Lord, so we have one Spirit: As we have one faith, so we have one hope also. We and you are sealed with one "Spirit of promise," the earnest of your and of our inheritance: The same Spirit bearing witness with your and with our spirit, "that we are the children of God." (Rom. 8:14-16).

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.

"Are the consolations of God small" with his children, when all earthly comforts fail Not so. But when sufferings most abound, the consolations of his Spirit do much more abound; insomuch that the sons of God "laugh at destruction when it cometh;" at want, pain, hell, and the grave; as knowing Him who "hath the keys of death and hell," and will shortly "cast them into the bottomless pit;" as hearing even now the great voice out of 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. And 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; for the former things are passed away." (Rev. 21:3, 4.) III. 1. A Third scriptural mark of those who are born of God, and the greatest of all, is love; even "the love of God shed abroad in their hearts by the Holy Ghost which is given unto them." (Rom. 5:5.) "Because they are sons, God hath sent forth the Spirit of his Son in their hearts, crying, Abba, Father!" (Gal. 4:6.) By this Spirit, continually looking up to God as their reconciled and loving Father, they cry to him for their daily bread, for all things needful, whether for their souls or bodies. They continually pour out their hearts before him, knowing "they have the petitions which they ask of him." (1 John 5:15.) Their delight is in him. He is the joy of their heart; their "shield," and their "exceeding great reward." The desire of their soul is toward him; it is their "meat and drink to do his will;" and they are "satisfied as with marrow and fatness, while their mouth praiseth him with joyful lips." (Psalm 63:5.)

2. Who then are ye that are thus born of God Ye "know the things which are given to you of God." Ye well know that ye are the children of God, and "can assure your hearts before him." And every one of you who has observed these words cannot but feel, and know of a truth, whether at this hour, (answer to God, and not to man!) you are thus a child of God or no. The question is not, what you was made in baptism; (do not evade;) but, What are you now Is the Spirit of adoption now in your heart To your own heart let the appeal be made. I ask not, whether you was born of water and of the Spirit; but are you now the temple of the Holy Ghost which dwelleth in you I allow you was "circumcised with the circumcision of Christ;" (as St. Paul emphatically terms baptism;) but does the Spirit of Christ and of glory now rest upon you Else "your circumcision is become uncircumcision." 3 . Say not then in your heart, "I was once baptized, therefore I am now a child of God." Alas, that consequence will by no means hold. How many are the baptized gluttons and drunkards, the baptized liars and common swearers, the baptized railers and evil-speakers, the baptized whoremongers, thieves, extortioners What think you Are these now the children of God Verily, I say unto you, whosoever you are, unto whom any one of the preceding characters belongs, "Ye are of your father the devil, and the works of your father ye do." Unto you I call, in the name of Him whom you crucify afresh, and in his words to your circumcised predecessors, "Ye serpents, ye generation of vipers, how can ye escape the damnation of hell"

I. 1. First, we are to consider, what is the proper meaning of that expression, "Whosoever is born of God." And, in general, from all the passages of holy writ wherein this expression, "the being born of God," occurs, we may learn that it implies not barely the being baptized, or any outward change whatever; but a vast inward change, a change wrought in the soul, by the operation of the Holy Ghost; a change in the whole manner of our existence; for, from the moment we are born of God, we live in quite another manner than we did before; we are, as it were, in another world. 2. The ground and reason of the expression is easy to be understood. When we undergo this great change, we may, with much propriety, be said to be born again, because there is so near a resemblance between the circumstances of the natural and of the spiritual birth; so that to consider the circumstances of the natural birth, is the most easy way to understand the spiritual. 3. The child which is not yet born subsists indeed by the air, as does everything which has life; but feels it not, nor any thing else, unless in a very dull and imperfect manner. It hears little, if at all; the organs of hearing being as yet closed up. It sees nothing; having its eyes fast shut, and being surrounded with utter darkness. There are, it may be, some faint beginnings of life, when the time of its birth draws nigh, and some motion consequent thereon, whereby it is distinguished from a mere mass of matter; but it has no senses; all these avenues of the soul are hitherto quite shut up. Of consequence, it has scarce any intercourse with this visible world; nor any knowledge, conception, or idea, of the things that occur therein. 4. The reason why he that is not yet born is wholly a stranger to the visible world, is, not because it is afar off; (it is very nigh; it surrounds him on every side;) but, partly, because he has not those senses, they are not yet opened in his soul, whereby alone it is possible to hold commerce with the material world; and partly, because so thick a veil is cast between, through which he can discern nothing.

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."

5. And even after the Holy Ghost was more largely given, after "life and immortality were brought to light by the gospel" we want not instances of the same melancholy kind, which were also doubtless written for our instruction. Thus he who (probably from his selling all that he had, and bringing the price for the relief of his poor brethren) was by the apostles themselves surnamed Barnabas, that is, the son of consolation; (Acts 4:36, 37;) who was so honoured at Antioch, as to be selected with Saul out of all the disciples, to carry their relief unto the brethren in Judea; (Acts 11:29, 30;) this Barnabas, who, at his return from Judea, was, by the peculiar direction of the Holy Ghost, solemnly "separated from the other Prophets and Teachers, for the work whereunto God had called him," (Acts 13:1-4,) even to accompany the great Apostle among the Gentiles, and to be his fellow-labourer in every place; -- nevertheless, was afterward so sharp, (Acts 15:35, 39,) in his contention with St. Paul, (because he "thought it not good to take with them John," in his visiting the brethren a second time, "who had departed from them from Pamphylia, and went not with them to the work,") that he himself also departed from the work; that he "took John, and sailed unto Cyprus;" (Acts 15:39;) forsaking him to whom he had been in so immediate a manner joined by the Holy Ghost.

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.

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.

The Lord Our Righteousness Preached at the Chapel in West-Street, Seven Dials, on Sunday, November 24, 1765 "This is his name whereby he shall be called, The Lord our righteousness." Jer. 23:6. 1. How dreadful and how innumerable are the contests which have arisen about religion! And not only among the children of this world, among those who knew not what true religion was, but even among the children of God; those who had experienced "the kingdom of God within them;" who had tasted of "righteousness, and peace, and joy in the Holy Ghost." How many of these, in all ages, instead of joining together against the common enemy, have turned their weapons against each other, and so not only wasted their precious time, but hurt one another's spirits, weakened each other's hands, and so hindered the great work of their common Master! How many of the weak have hereby been offended! -- How many of the lame turned out of the way! How many sinners confirmed in their disregard of all religion, and their contempt of those that profess it! And how many of "the excellent ones upon earth" have been constrained to "weep in secret places!" 2. What would not every lover of God and his neighbour do, what would he not suffer, to remedy this sore evil; to remove contention from the children of God; to restore or preserve peace among them What but a good conscience would he think too dear to part with, in order to promote this valuable end And suppose we cannot "make" these "wars to cease in all the world," suppose we cannot reconcile all the children of God to each other, however, let each do what he can, let him contribute, if it be but two mites, toward it. Happy are they who are able, in any degree, to promote "peace and good-will among men" especially among good men; among those that are all listed under the banner of "the Prince of Peace;" and are, therefore, peculiarly engaged, "as much as lies in them," to "live peaceably with all men."

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

7. We may, Lastly, observe, how our Lord teaches here. And surely, as at all times, so particularly at this, he speaks "as never man spake." Not as the holy men of old; although they also spoke "as they were moved by the Holy Ghost." Not as Peter, or James, or John, or Paul: They were indeed wise master-builders in his Church; but still in this, in the degrees of heavenly wisdom, the servant is not as his Lord. No, nor even as himself at any other time, or on any other occasion. It does not appear, that it was ever his design, at any other time or place, to lay down at once the whole plan of his religion; to give us a full prospect of Christianity; to describe at large the nature of that holiness, without which no man shall see the Lord. Particular branches of this he has indeed described, on a thousand different occasions; but never, besides here, did he give, of set purpose, a general view of the whole. Nay, we have nothing else of this kind in all the Bible; unless one should except that short sketch of holiness delivered by God in those Ten Words or Commandments to Moses, on mount Sinai. But even here how wide a difference is there between one and the other! "Even that which was made glorious had no glory in this respect, by reason of the glory that excelleth." (2 Cor. 3:10.)

One of these can no longer say, "I am rich, and increased in goods, and have need of nothing;" as now knowing, that he is "wretched, and poor, and miserable, and blind, and naked." He is convinced that he is spiritually poor indeed; having no spiritual good abiding in him. "In me," saith he, "dwelleth no good thing," but whatsoever is evil and abominable. He has a deep sense of the loathsome leprosy of sin, which be brought with him from his mother's womb, which overspreads his whole soul, and totally corrupts every power and faculty thereof. He sees more and more of the evil tempers which spring from that evil root; the pride and haughtiness of spirit, the constant bias to think of himself more highly than he ought to think; the vanity, the thirst after the esteem or honour that cometh from men, the hatred or envy, the jealousy or revenge, the anger, malice, or bitterness; the inbred enmity both against God and man, which appears in ten thousand shapes; the love of the world, the self-will, the foolish and hurtful desires, which cleave to his inmost soul. He is conscious how deeply he has offended by his tongue; if not by profane, immodest, untrue, or unkind words, yet by discourse which was not "good to the use of edifying," not "meet to minister grace to the hearers." which, consequently, was all corrupt in God's account, and grievous to his Holy Spirit. His evil works are now likewise ever in his sight: If he tells them, they are more than he is able to express. He may as well think to number the drops of rain, the sands of the sea, or the days of eternity.

11. This is that kingdom of heaven, or of God, which is within us; even "righteousness, and peace, and joy in the Holy Ghost." And what is "righteousness," but the life of God in the soul; the mind which was in Christ Jesus; the image of God stamped upon the heart, now renewed after the likeness of Him that created it What is it but the love of God, because he first loved us, and the love of all mankind for his sake And what is this "peace," the peace of God, but that calm serenity of soul, that sweet repose in the blood of Jesus, which leaves no doubt of our acceptance in him; which excludes all fear, but the loving filial fear of offending our Father which is in heaven This inward kingdom implies also "joy in the Holy Ghost;" who seals upon our hearts "the redemption which is in Jesus," the righteousness of Christ imputed to us "for the remission of the sins that are past;" who giveth us now "the earnest of our inheritance," of the crown which the Lord, the righteous Judge, will give at that day. And well may this be termed, "the kingdom of heaven;" seeing it is heaven already opened in the soul; the first springing up of those rivers of pleasure which flow at God's right hand for evermore.

4. Sure it is, that this "affliction," for the present, "is not joyous, but grievous; nevertheless afterward it bringeth forth peaceable fruit unto them that are exercised thereby." Blessed, therefore, are they that thus mourn, if they "tarry the Lord's leisure," and suffer not themselves to be turned out of the way, by the miserable comforters of the world; if they resolutely reject all the comforts of sin, of folly, and vanity; all the idle diversions and amusements of the world; all the pleasures which "perish in the using," and which only tend to benumb and stupefy the soul, that it may neither be sensible of itself nor God. Blessed are they who "follow on to know the Lord," and steadily refuse all other comfort. They shall be comforted by the consolations of his Spirit; by a fresh manifestation of his love; by such a witness of his accepting them in the Beloved, as shall never more be taken away from them. This "full assurance of faith" swallows up all doubt, as well as all tormenting fear; God now giving them a sure hope of an enduring substance, and "strong consolation through grace." Without disputing whether it be possible for any of those to "fall away, who were once enlightened and made partakers of the Holy Ghost," it suffices them to say, by the power now resting upon them, "Who shall separate us from the love of Christ -- I am persuaded, that neither death nor life, nor things present nor things to come, nor height nor depth, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." (Rom. 8:35-39.)

It is not improbable that our translators inserted that word, as it were, to excuse the Apostle; who, as they supposed, might otherwise appear to be wanting in the very love which he so beautifully describes. They seem to have supposed this from a phrase in the Acts of the Apostles; which is likewise very inaccurately translated. When Paul and Barnabas disagreed concerning John, the translation runs thus, "And the contention was so sharp between them, that they departed asunder." (Acts 15:39.) This naturally induces the reader to suppose, that they were equally sharp therein; that St. Paul, who was undoubtedly right, with regard to the point in question, (it being quite improper to take John with them again, who had deserted them before,) was as much provoked as Barnabas, who gave such a proof of his anger, as to leave the work for which he had been set apart by the Holy Ghost. But the original imports no such thing; nor does it affirm that St. Paul was provoked at all. It simply says, kai egeneto paroxusmos, -- "And there was a sharpness," a paroxysm of anger; in consequence of which Barnabas left St. Paul, took John, and went his own way. Paul then "chose Silas and departed, being recommended by the brethren to the grace of God;" (which is not said concerning Barnabas;) "and he went through Syria and Cilicia," as he had proposed, "confirming the churches." [Acts 15:39-41] But to return.

Not that we can in any wise condemn the intermixing solitude or retirement with society. This is not only allowable but expedient; nay, it is necessary, as daily experience shows, for everyone that either already is, or desires to be, a real Christian. It can hardly be, that we should spend one entire day in a continued intercourse with men, without suffering loss in our soul, and in some measure grieving the Holy Spirit of God. We have need daily to retire from the world, at least morning and evening, to converse with God, to commune more freely with our Father which is in secret. Nor indeed can a man of experience condemn even longer seasons of religious retirement, so they do not imply any neglect of the worldly employ wherein the providence of God has placed us. 2. Yet such retirement must not swallow up all our time; this would be to destroy, not advance, true religion. For, that the religion described by our Lord in the foregoing words cannot subsist without society, without our living and conversing with other men, is manifest from hence, that several of the most essential branches thereof can have no place if we have no intercourse with the world. 3. There is no disposition, for instance, which is more essential to Christianity than meekness. Now although this, as it implies resignation to God, or patience in pain and sickness, may subsist in a desert, in a hermit's cell, in total solitude; yet as it implies (which it no less necessarily does) mildness, gentleness, and long-suffering, it cannot possibly have a being, it has no place under heaven, without an intercourse with other men. So that to attempt turning this into a solitary virtue is to destroy it from the face of the earth.

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."

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.

Who, what are they that make "the preaching of the law" a character of reproach Do they not see on whom their reproach must fall, -- on whose head it must light at last Whosoever on this ground despiseth us, despiseth Him that sent us. For did ever any man preach the law like Him, even when he came not to condemn but to save the world; when he came purposely to "bring life and immortality to light through the gospel" Can any preach the law more expressly, more rigorously, than Christ does in these words And who is he that shall amend them Who is he that shall instruct the Son of God how to preach Who will teach Him a better way of delivering the message which He hath received of the Father 2. "Whosoever shall break one of these least commandments," or one of the least of these commandments. -- "These commandments," we may observe, is a term used by our Lord as equivalent with the law, or the law and the Prophets, -- which is the same thing, seeing the Prophets added nothing to the law, but only declared, explained, or enforced it, as they were moved by the Holy Ghost. "Whosoever shall break one of these least commandments," especially if it be done wilfully or presumptuously: --

"He shall be called least in the kingdom of heaven;" -- that is, shall have no part therein. He is a stranger to the kingdom of heaven which is on earth; he hath no portion in that inheritance; no share of that "righteousness and peace and joy in the Holy Ghost." Nor, by consequence can he have any part in the glory which shall be revealed. 4. But if those who even thus break, and teach others to break "one of the least of these commandments shall be called least in the kingdom of heaven," shall have no part in the kingdom of Christ and of God; if even these shall be cast into "outer darkness, where is wailing and gnashing of teeth," then where will they appear whom our Lord chiefly and primarily intends in these words, -- they who, bearing the character of Teachers sent from God, do nevertheless themselves break his commandments; yea, and openly teach others so to do; being corrupt both in life and doctrine 5. These are of several sorts. Of the first sort are they who live in some wilful, habitual sin. Now, if an ordinary sinner teaches by his example, how much more a sinful Minister, -- even if he does not attempt to defend, excuse, or extenuate his sin! If he does, he is a murderer indeed; yea, the murderer-general of his congregation! He peoples the regions of death. He is the choicest instrument of the prince of darkness. When he goes hence, "hell from beneath is moved to meet him at his coming." Nor can he sink into the bottomless pit without dragging a multitude after him.

2. "Take heed that ye do not your alms before men, to be seen of them." -- The thing which is here forbidden, is not barely the doing good in the sight of men; this circumstance alone, that others see what we do, makes the action neither worse nor better; but the doing it before men, "to be seen of them," with this view from this intention only. I say, from this intention only; for this may, in some cases, be a part of our intention; we may design that some of our actions should be seen, and yet they may be acceptable to God. We may intend that our light should shine before men, when our conscience bears us witness in the Holy Ghost, that our ultimate end in designing they should see our good works, is, "that they may glorify our Father which is in heaven." But take heed that ye do not the least thing with a view to your own glory: Take heed that a regard to the praise of men have no place at all in your works of mercy. If ye seek your own glory, if you have any design to gain the honour that cometh of men whatever is done with this view is nothing worth; it is not done unto the Lord; he accepteth it not; "ye have no reward" for this "of our Father which is in heaven."

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.)

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.

Yea, if thine eye be not single, if thou seek any of the things of earth, thou shalt be full of ungodliness and unrighteousness, thy desires, tempers, affections, being all out of course, being all dark, and vile, and vain. And thy conversation will be evil as well as thy heart, not "seasoned with salt," or "meet to minister grace unto the hearers;" but idle, unprofitable, corrupt, grievous to the Holy Spirit of God. 8. Both destruction and unhappiness are in thy ways; "for the way of peace hast thou not known." There is no peace, no settled, solid peace, for them that know not God. There is no true nor lasting content for any who do not seek him with their whole heart. While thou aimest at any of the things that perish, '"all that cometh is vanity;" yea, not only vanity, but "vexation of spirit," and that both in the pursuit and the enjoyment also. Thou walkest indeed in a vain shadow, and disquietest thyself in vain. Thou walkest in darkness that may be felt. Sleep on; but thou canst not take thy rest. The dreams of life can give pain, and that thou knowest; but ease they cannot give. There is no rest in this world or the world to come, but only in God, the centre of spirits. "If the light which is in thee be darkness, how great is that darkness!" If the intention which ought to enlighten the whole soul, to fill it with knowledge, and love, and peace, and which in fact does so as long as it is single, as long as it aims at God alone -- if this be darkness; if it aim at anything beside God, and consequently cover the soul with darkness instead of light, with ignorance and error, with sin and misery: O how great is that darkness! It is the very smoke which ascends out of the bottomless pit! It is the essential night which reigns in the lowest deep, in the land of the shadow of death! 9. Therefore, "lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal." If you do, it is plain your eye is evil; it is not singly fixed on God.

How nearly does the practice of most modern Christians resemble this of the ancient Heathens! "They fear the Lord;" they also perform an outward service to him, and hereby show they have some fear of God; but they likewise "serve their own gods." There are those who "teach them" as there were who taught the Assyrians, "the manner of the God of the land;" the God whose name the country bears to this day, and who was once worshipped there with an holy worship: "Howbeit," they do not serve him alone; they do not fear him enough for this: But "every nation maketh gods of their own: Every nation in the cities wherein they dwell." "These nations fear the Lord;" they have not laid aside the outward form of worshipping him; but "they serve their graven images,' silver and gold, the work of men's hands: Money, pleasure, and praise, the gods of this world, more than divide their service with the God of Israel. This is the manner both of "their children and their children's children; as did their fathers, so do they unto this day." 2. But although, speaking in a loose way, after the common manner of men, those poor Heathens were said to "fear the Lord," yet we may observe the Holy Ghost immediately adds, speaking according to the truth and real nature of things, "They fear not the Lord, neither do after the law and the commandment, which the Lord commanded the children of Jacob; with whom the Lord made a covenant, and charged them, saying, Ye shall not fear other gods, nor serve them. -- But the Lord your God ye shall fear; and he shall deliver you out of the hand of all your enemies."

"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.

29. Gladly suffer to-day, for his name's sake, whatsoever he permits this day to come upon thee. But look not at the sufferings of to-morrow. "Sufficient unto the day is the evil thereof." Evil it is, speaking after the manner of men; whether it be reproach or want, pain or sickness; but in the language of God, all is blessing: It is a precious balm, prepared by the wisdom of God, and variously dispensed among his children, according to the various sicknesses of their souls. And he gives in one day, sufficient for that day; proportioned to the want and strength of the patient. If, therefore, thou snatchest to-day what belongs to the morrow; if thou addest this to what is given thee already, it will be more than thou canst bear: This is the way not to heal, but to destroy thy own soul. Take, therefore, just as much as he gives thee to- day: To-day, do and suffer his will! To-day, give up thyself, thy body, soul, and spirit to God, through Christ Jesus; desiring nothing, but that God may be glorified in all thou art, all thou doest, all thou sufferest; seeking nothing, but to know God, and his Son Jesus Christ, through the eternal Spirit; pursuing nothing, but to love him, to serve him, and to enjoy him at this hour, and to all eternity! Now unto "God the Father, who hath made me and all the world;" unto "God the Son, who hath redeemed me and all mankind;" unto "God the Holy Ghost, who sanctifieth me and all the elect people of God;" be honour and praise, majesty, and dominion, for ever and ever! Amen.

16. "Give not that which is holy unto the dogs." Beware of thinking that any deserve this appellation till there is full and incontestable proof, such as you can no longer resist. But when it is clearly and indisputably proved that they are unholy and wicked men, not only strangers to, but enemies to God, to all righteousness and true holiness; "give not that which is holy," to agion, -- "the holy thing," emphatically so called, unto these. The holy, the peculiar doctrines of the gospel -- such as were "hid from the ages and generations" of old, and are now made known to us only by the revelation of Jesus Christ and the inspiration of his Holy Spirit -- are not to be prostituted unto these men, who know not if there be any Holy Ghost. Not indeed that the ambassadors of Christ can refrain from declaring them in the great congregation, wherein some of these may probably be; we must speak, whether men will hear or whether they will forbear; but this is not the case with private Christians. They do not bear that awful character; nor are they under any manner of obligation to force these great and glorious truths on them who contradict and blaspheme, who have a rooted enmity against them. Nay, they ought not so to do, but rather to lead them as they are able to bear. Do not begin a discourse with these upon remission of sins and the gift of the Holy Ghost; but talk with them in their own manner, and upon their own principles. With the rational, honourable, and unjust Epicure, reason of "righteousness, temperance, and judgment to come." This is the most probable way to make Felix tremble. Reserve higher subjects for men of higher attainments.

19. It is in compassion to the hardness of our hearts, so unready to believe the goodness of God, that our Lord is pleased to enlarge upon this head, and to repeat and confirm what he hath spoken. "For everyone," saith he, "that asketh, receiveth;" so that none need come short of the blessing; "and he that seeketh," even everyone that seeketh, "findeth" the love and the image of God; "and to him that knocketh," to everyone that knocketh, the gate of righteousness shall be opened. So that here is no room for any to be discouraged, as though they might ask or seek or knock in vain. Only remember always to pray, to seek, to knock, and not to faint. And then the promise standeth sure. It is firm as the pillars of heaven; -- yea, more firm; for heaven and earth shall pass away; but his word shall not pass away. 20. To cut off every pretence for unbelief, our blessed Lord, in the following verses, illustrates yet farther what he had said, by an appeal to what passes in our own breasts. "What man," saith he, "is there of you, whom if his son ask bread, will give him a stone" Will even natural affection permit you to refuse the reasonable request of one you love "Or if he ask a fish, will he give him a serpent" Will he give him hurtful instead of profitable things So that even from what you feel and do yourselves you may receive the fullest assurance, as on the one hand that no ill effect can possibly attend your asking, so, on the other, that it will be attended with that good effect, a full supply of all your wants. For "if ye, being evil, know I how to give good gifts unto your children, how much more shall your Father which is in heaven," who is pure, unmixed, essential goodness, "give good things to them that ask him!" or, (as he expresses it on another occasion,) "give the Holy Ghost to them that ask him" In him are included all good things; all wisdom, peace, joy, love; the whole treasures of holiness and happiness; all that God hath prepared for them that love him.

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.

II. 1. I am, Secondly, to show the wisdom of him that doeth them, that buildeth his house upon a rock. He indeed is wise, "who doeth the will of my Father which is in heaven." He is truly wise, whose "righteousness exceeds the righteousness of the Scribes and Pharisees." He is poor in spirit; knowing himself even as also he is known. He sees and feels all his sin, and all his guilt, till it is washed away by the atoning blood. He is conscious of his lost estate, of the wrath of God abiding on him, and of his utter inability to help himself, till he is filled with peace and joy in the Holy Ghost. He is meek and gentle, patient toward all men, never "returning evil for evil, or railing for railing, but contrariwise blessing," till he overcomes evil with good. His soul is athirst for nothing on earth, but only for God, the living God. He has bowels of love for all mankind, and is ready to lay down his life for his enemies. He loves the Lord his God with all his heart, and with all his mind, and soul, and strength. He alone shall enter into the kingdom of heaven, who, in this spirit, doeth good unto all men; and who, being for this cause despised and rejected of men, being hated, reproached, and persecuted, rejoices and is "exceeding glad," knowing in whom he hath believed, and being assured these light, momentary afflictions will "work out for him an eternal weight of glory."

IV. 1. It remains only to show, in the Fourth and last place, the uses of the law. And the First use of it, without question, is, to convince the world of sin. This is, indeed, the peculiar work of the Holy Ghost; who can work it with out any means at all, or by whatever means it pleaseth him, however insufficient in themselves, or even improper, to produce such an effect. And, accordingly, some there are whose hearts have been broken in pieces in a moment, either in sickness or in health, without any visible cause, or any outward means whatever; and others (one in an age) have been awakened to a sense of the "wrath of God abiding on them, by hearing that "God was in Christ, reconciling the world unto himself." But it is the ordinary method of the Spirit of God to convict sinners by the law. It is this which, being set home on the conscience, generally breaketh the rocks in pieces. It is more especially this part of the word of God which is zvn kai energhs, -- quick and powerful, full of life and energy, "and sharper than any two edged sword." This, in the hand of God and of those whom he hath sent, pierces through all the folds of a deceitful heart, and "divides asunder even the soul and the spirit;" yea, as it were, the very "joints and marrow." By this is the sinner discovered to himself. All his fig-leaves are torn away, and he sees that he is "wretched, and poor, and miserable, and blind, and naked." The law flashes conviction on every side. He feels himself a mere sinner. He has nothing to pay. His "mouth is stopped," and he stands "guilty before God."

I. 1. We establish the law, First, by our doctrine; by endeavouring to preach it in its whole extent, to explain and enforce every part of it, in the same manner as our great Teacher did while upon earth. We establish it by following St. Peter's advice: "If any man speak, let him speak as the oracles of God;" as the holy men of old, moved by the Holy Ghost, spoke and wrote for our instruction; and as the Apostles of our blessed Lord, by the direction of the same Spirit. We establish it whenever we speak in his name, by keeping back nothing from them that hear; by declaring to them, without any limitation or reserve, the whole counsel of God. And in order the more effectually to establish it, we use herein great plainness of speech. "We are not as many that corrupt the word of God;" -kaphleuontes, (as artful men their bad wines;) we do not cauponize, mix, adulterate, or soften it, to make it suit the taste of the hearers: -- "But as of sincerity, but as of God, in the sight of God, speak we in Christ;" as having no other aim, than "by manifestation of the truth to commend ourselves to every man's conscience in the sight of God." 2. We then, by our doctrine, establish the law, when we thus openly declare it to all men; and that in the fullness wherein it is delivered by our blessed Lord and his Apostles; when we publish it in the height, and depth, and length, and breadth thereof. We then establish the law, when we declare every part of it, every commandment contained therein, not only in its full, literal sense, but likewise in its spiritual meaning; not only with regard to the outward actions, which it either forbids or enjoins, but also with respect to the inward principle, to the thoughts, desires, and intents of the heart.

The Nature Of Enthusiasm "And Festus said with a loud voice, Paul, thou art beside thyself." Acts 26:24. 1. And so say all the world, the men who know not God, of all that are of Paul's religion: of every one who is so a follower of him as he was of Christ. It is true, there is a sort of religion, nay, and it is called Christianity too, which may be practised without any such Imputation, which is generally allowed to be consistent with common sense, --that is, a religion of form, a round of outward duties, performed in a decent, regular manner. You may add orthodoxy thereto, a system of right opinions, yea, and some quantity of heathen morality; and yet not many will pronounce, that "much religion hath made you mad." But if you aim at the religion of the heart, if you talk of "righteousness, and peace, and joy in the Holy Ghost," then it will not be long before your sentence is passed, "Thou art beside thyself." 2. And it is no compliment which the men of the world pay you here. They, for once, mean what they say. They not only affirm, but cordially believe, that every man is beside himself who says, "the love of God is shed abroad in" his "heart by the Holy Ghost given unto him;" and that God has enabled him to rejoice in Christ "with joy unspeakable and full of glory." If a man is indeed alive to God, and dead to all things here below; if he continually sees Him that is invisible, and accordingly walks by faith, and not by sight; then they account it a clear case: beyond all dispute, "much religion hath made him mad." 3. It is easy to observe, that the determinate thing which the world account madness is, that utter contempt of all temporal things, and steady pursuit of things eternal; that divine conviction of things not seen; that rejoicing in the favour of God that happy, holy love of God; and that testimony of His Spirit with our spirit, that we are the children of God, --that is, in truth, the whole spirit, and life, and power of the religion of Jesus Christ.

8. It is not, therefore, at all surprising, that it is so variously taken at this day; different persons understanding it in different senses, quite inconsistent with each other. Some take it in a good sense, for a divine impulse or impression, superior to all the natural faculties, and suspending, for the time, either in whole or in part, both the reason and the outward senses. In this meaning of the word, both the Prophets of old, and the Apostles, were proper enthusiasts; being, at divers times, so filled with the Spirit, and so influenced by Him who dwelt in their hearts, that the exercise of their own reason, their senses, and all their natural faculties, being suspended, they were wholly actuated by the power of God, and "spake" only "as they were moved by the Holy Ghost." 9. Others take the word in an indifferent sense, such as is neither morally good nor evil: thus they speak of the enthusiasm of the poets; of Homer and Virgil in particular. And this a late eminent writer extends so far as to assert, there is no man excellent in his profession, whatsoever it be, who has not in his temper a strong tincture of enthusiasm. By enthusiasm these appear to understand, all uncommon vigour of thought, a peculiar fervour of spirit, a vivacity and strength not to be found in common men; elevating the soul to greater and higher things than cool reason could have attained. 10. But neither of these is the sense wherein the word "enthusiasm" is most usually understood. The generality of men, if no farther agreed, at least agree thus far concerning it, that it is something evil: and this is plainly the sentiment of all those who call the religion of the heart "enthusiasm." Accordingly, I shall take it in the following pages, as an evil; a misfortune, if not a fault.

16. But the most common of all the enthusiasts of this kind are those who imagine themselves Christians, and are not. These abound, not only in all parts of our land, but in most parts of the habitable earth. That they are not Christians, is clear and undeniable, if we believe the oracles of God. For Christians are holy; these are unholy: Christians love God; these love the world: Christians are humble; these are proud: Christians are gentle; these are passionate; Christians have the mind which was in Christ; these are at the utmost distance from it. Consequently, they are no more Christians, than they are archangels. Yet they imagine themselves so to be; and they can give several reasons for it: for they have been called so ever since they can remember; they were christened many years ago; they embrace the Christian opinions, vulgarly termed the Christian or catholic faith; they use the Christian modes of worship, as their fathers did before them; they live what is called a good Christian life, as the rest of their neighbours do. And who shall presume to think or say that these men are not Christians -- though without one grain of true faith in Christ, or of real, inward holiness; without ever having tasted the love of God, or been "made partakers of the Holy Ghost!"

In order to have the clearest view of this, we should remember, that (according to the scriptural account) as God dwells and works in the children of light, so the devil dwells and works in the children of darkness. As the Holy Spirit possesses the souls of good men, so the evil spirit possesses the souls of the wicked. Hence it is that the Apostle terms him "the god of this world;" from the uncontrolled power he has over worldly men. Hence our blessed Lord styles him "the prince of this world;" so absolute is his dominion over it. And hence St. John: "We know that we are of God, and" all who are not of God, "the whole world," "en tw ponhrw keitai," --not lieth in wickedness, but "lieth in the wicked one;" lives and moves in him, as they who are not of the world do in God. 2. For the devil is not to be considered only as "a roaring lion going about seeking whom he may devour;" nor barely as a subtle enemy, who cometh unawares upon poor souls, and "leads them captive at his will;" but as he who dwelleth in them, and walketh in them; who ruleth the darkness or wickedness of this world (of worldly men and all their dark designs and actions), by keeping possession of their hearts, setting up his throne there, and bringing every thought into obedience to himself. Thus the "strong one armed keepeth his house;" and if this "unclean spirit" sometimes "go out of a man," yet he often returns with "seven spirits worse than himself, and they enter in and dwell there." Nor can he be idle in his dwelling. He is continually "working in" these "children of disobedience." he works in them with power, with mighty energy, transforming them into his own likeness, effacing all the remains of the image of God, and preparing them for every evil word and work.

13. If you consider this, you cannot but see in what sense men may now also cast out devils: yea, and every Minister of Christ does cast them out, if his Lord's work prosper in his hand. By the power of God attending his word, he brings these sinners to repentance; an entire inward as well as outward change, from all evil to all good. And this is, in a sound sense, to cast out devils, out of the souls wherein they had hitherto dwelt. The strong one can no longer keep his house. A stronger than he is come upon him, and hath cast him out, and taken possession for himself, and made it an habitation of God through his Spirit. Here, then, the energy of Satan ends, and the Son of God "destroys the works of the devil." The understanding of the sinner is now enlightened, and his heart sweetly drawn to God. His desires are refined, his affections purified; and, being filled with the Holy Ghost, he grows in grace till he is not only holy in heart, but in all manner of conversation. 14. All this is indeed the work of God. It is God alone who can cast out Satan. But he is generally pleased to do this by man as an instrument in his hand: who is then said to cast out devils in his name, by his power and authority. And he sends whom he will send upon this great work; but usually such as man would never have thought of: for "His ways are not as our ways, neither his thoughts as our thoughts." Accordingly, he chooses the weak to confound the mighty; the foolish to confound the wise; for this plain reason, that he may secure the glory to himself; that "no flesh may glory in his sight." II. 1. But shall we not forbid one who thus "casteth out devils," if "he followeth not us" This, it seems, was both the judgement and practice of the Apostle, till he referred the case to his Master. "We forbad him," saith he, "because he followeth not us!" which he supposed to be a very sufficient reason. What we may understand by this expression, "He followeth not us," is the next point to be considered.

3. That expression may mean, Thirdly, --he differs from us in our religious opinions. There was a time when all Christians were of one mind, as well as of one heart, so great grace was upon them all, when they were first filled with the Holy Ghost! But how short a space did this blessing continue! How soon was that unanimity lost! and difference of opinion sprang up again, even in the church of Christ, --and that not in nominal but in real Christians; nay, in the very chief of them, the Apostles themselves! Nor does it appear that the difference which then began was ever entirely removed. We do not find that even those pillars in the temple of God, so long as they remained upon the earth, were ever brought to think alike, to be of one mind, particularly with regard to the ceremonial law. It is therefore no way surprising, that infinite varieties of opinion should now be found in the Christian church. A very probable consequence of this is, that whenever we see any "casting out devils," he will be one that, in this sense, "followeth not us" --that is not of our opinion. It is scarce to be imagined he will be of our mind in all points, even of religion. He may very probably think in a different manner from us, even on several subjects of importance; such as the nature and use of the moral law, the eternal decrees of God, the sufficiency and efficacy of his grace, and the perseverance of his children.

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]

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.

12. That this great salvation from sin was not given till Jesus was glorified, St. Peter also plainly testifies; where, speaking of his brethren in the flesh, as now "receiving the end of their faith, the salvation of their souls," he adds, (1 Peter 1:9, 10, &c.,) "Of which salvation the Prophets have inquired and searched diligently, who prophesied of the grace" that is, the gracious dispensation, "that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ. and the glory," the glorious salvation, "that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven;" [1 Pet. 1:12] viz., at the day of Pentecost, and so unto all generations, into the hearts of all true believers. On this ground, even "the grace which was brought unto them by the revelation of Jesus Christ," [1 Pet. 1:13] the Apostle might well build that strong exhortation, "Wherefore girding up the loins of your mind, -- as he which hath called you is holy, so be ye holy in all manner of conversation." [1 Pet. 1:13] 13. Those who have duly considered these things must allow, that the privileges of Christians are in no wise to be measured by what the Old Testament records concerning those who were under the Jewish dispensation; seeing the fulness of times is now come; the Holy Ghost is now given; the great salvation of God is brought unto men, by the revelation of Jesus Christ. The kingdom of heaven is now set up on earth; concerning which the Spirit of God declared of old, (so far is David from being the pattern or standard of Christian perfection,) "He that is feeble among them at that day, shall be as David; and the house of David shall be as God, as the angel of the Lord before them." (Zech. 12:8.)

"We are not ignorant of his devices." 2 Cor. 2:11. 1. The devices whereby the subtle god of this world labours to destroy the children of God -- or at least to torment whom he cannot destroy, to perplex and hinder them in running the race which is set before them -- are numberless as the stars of heaven or the sand upon the sea-shore. But it is of one of them only that I now propose to speak, (although exerted in various ways,) whereby he endeavours to divide the gospel against itself, and by one part of it to overthrow the other. 2. The inward kingdom of heaven, which is set up in the heart of all that repent and believe the gospel, is no other than "righteousness and peace and joy in the Holy Ghost." Every babe in Christ knows we are made partakers of these, the very hour that we believe in Jesus. But these are only the first-fruits of his Spirit; the harvest is not yet. Although these blessings are inconceivably great, yet we trust to see greater than these. We trust to love the Lord our God, not only as we do now, with a weak though sincere affection, but "with all our heart, with all our mind, with all our soul, and with all our strength." We look for power to "rejoice evermore, to pray without ceasing, and in everything to give thanks;" knowing, "this is the will of God in Christ Jesus concerning us."

4. More especially in the time of sickness and pain he will press this with all his might: "Is it not the word of Him that cannot lie, `Without holiness no man shall see the Lord' But you are not holy. You know it well; you know holiness is the full image of God; and how far is this above, out of your sight You cannot attain unto it. Therefore, all your labour has been in vain. All these things you have suffered in vain. You have spent your strength for nought. You are yet in your sins, and must therefore perish at the last." And thus, if your eye be not steadily fixed on Him who hath borne all your sins, he will bring you again under that "fear of death," whereby you was so long "subject unto bondage," and, by this means, impair, if not wholly destroy, your peace as, well as joy in the Lord. 5. But his master-piece of subtlety is still behind. Not content to strike at your peace and joy, he will carry his attempts farther yet: He will level his assault against your righteousness also. He will endeavour to shake, yea, if it be possible, to destroy the holiness you have already received by your very expectation of receiving more, of attaining all the image of God. 6. The manner wherein he attempts this, may partly appear from what has been already observed. For, First, by striking at our joy in the Lord, he strikes likewise at our holiness: Seeing joy in the Holy Ghost is a precious means of promoting every holy temper; a choice instrument of God whereby he carries on much of his work in a believing soul. And it is a considerable help not only to inward, but also to outward holiness. It strengthens our hands to go on in the work of faith, and in the labour of love; manfully to "fight the good fight of faith, and to lay hold on eternal life." It is peculiarly designed of God to be a balance both against inward and outward sufferings; to "lift up the hands that hang down, and confirm the feeble knees." Consequently, whatever damps our joy in the Lord proportionably obstructs our holiness. And therefore, so far as Satan shakes our joy he hinders our holiness also.

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

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.

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

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.

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

The "eyes of his understanding are opened;" (such is the language of the great Apostle;) and, He who of old "commanded light to shine out of darkness shining on his heart, he sees the light of the glory of God," his glorious love, "in the face of Jesus Christ." His ears being opened, he is now capable of hearing the inward voice of God, saying, "Be of good cheer; thy sins are forgiven thee;" "go and sin no more." This is the purport of what God speaks to his heart; although perhaps not in these very words. He is now ready to hear whatsoever "He that teacheth man knowledge" is pleased, from time to time, to reveal to him. He "feels in his heart," to use the language of our Church, "the mighty working of the Spirit of God;" not in a gross, carnal sense as the men of the world stupidly and wilfully misunderstand the expression; though they have been told again and again, we mean thereby neither more nor less than this: He feels, is inwardly sensible of, the graces which the Spirit of god works in his heart. He feels, he is conscious of, a "peace which passeth all understanding." He many times feels such a joy in God as is "unspeakable, and full of glory." He feels "the love of God shed abroad in his heart by the Holy Ghost which is given unto him;" and all his spiritual senses are then exercised to discern spiritual good and evil. By the use of these, he is daily increasing in the knowledge of God, of Jesus Christ whom he hath sent and to all the things pertaining to his inward kingdom. And now he may be properly said to live: God having quickened him by his Spirit, he is alive to God through Jesus Christ. 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.

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

But perhaps the sinner himself, to whom in real charity we say, "You must be born again," has been taught to say, "I defy your new doctrine; I need not be born again: I was born again when I was baptized. What! Would you have me deny my baptism" I answer, First, There is nothing under heaven which can excuse a lie; otherwise I should say to an open sinner, If you have been baptized, do not own it. For how highly does this aggravate your guilt! How will it increase your damnation! Was you devoted to God at eight days old, and have you been all these years devoting yourself to the devil Was you, even before you had the use of reason, consecrated to God the Father, the son, and the Holy Ghost And have you, ever since you had the use of it, been flying in the face of God, and consecrating yourself to Satan Does the abomination of desolation -- the love of the word, pride, anger, lust, foolish desire, and a whole train of vile affections -- stand where it ought not Have you set up all the accursed things in that soul which was once a temple of the Holy Ghost; set apart for an "habitation of God, through the Spirit;" yea, solemnly given up to him And do you glory in this, that you once belonged to God O be ashamed ! blush ! hide yourself in the earth ! Never boast more of what ought to fill you with confusion, to make you ashamed before God and man! I answer, Secondly, You have already denied your baptism; and that in the most effectual manner. You have denied it a thousand and a thousand times; and you do so still, day by day. For in your baptism you renounced the devil and all his works. Whenever, therefore, you give place to him again, whenever you do any of the works of the devil, then you deny your baptism. Therefore you deny it by every wilful sin; by every act of uncleanness, drunkenness, or revenge; by every obscene or profane word; by every oath that comes out of your mouth. 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.

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

5. But even this is not all; for loss of peace is accompanied with loss of power. We know everyone who has peace with God, through Jesus Christ, has power over all sin. But whenever he loses the peace of God, he loses also the power over sin. While that peace remained, power also remained, even over the besetting sin, whether it were the sin of his nature, his constitution, of his education, or that of his profession; yea, and over those evil tempers and desires which, till then, he could not conquer Sin had then no more dominion over him; but he hath now no more dominion over sin. He may struggle, indeed, but he cannot overcome; the crown is fallen from his head. His enemies again prevail over him, and, more or less, bring him into bondage. The glory is departed from him, even the kingdom of God which was in his heart. He is dispossessed of righteousness, as well as of peace and joy in the Holy Ghost. II. 1. Such is the nature of what many have termed, and not improperly, "The wilderness state." But the nature of it may be more fully understood by inquiring, Secondly, What are the causes of it These indeed are various. But I dare not rank among these the bare, arbitrary, sovereign will of God. He "rejoiceth in the prosperity of his servants: He delighteth not to afflict or grieve the children of men." His invariable will is our sanctification, attended with "peace and joy in the Holy Ghost." These are his own free gifts; and we are assured "the gifts of God are," on his part, "without repentance." He never repenteth of what he hath given, or desires to withdraw them from us. Therefore he never deserts us, as some speak; it is we only that desert him.

6. A Third cause of our losing this is, the giving way to some kind of inward sin. For example: We know, every one that is "proud in heart is an abomination to the Lord;" and that, although this pride of heart should not appear in the outward conversation. Now, how easily may a soul filled with peace and joy fall into this snare of the devil! How natural is it for him to imagine that he has more grace, more wisdom or strength, than he really has to "think more highly of himself than he ought to think!" How natural to glory in something he has received, as if he had not received it! But seeing God continually "resisteth the proud, and giveth grace" only "to the humble," this must certainly obscure, if not wholly destroy, the light which before shone on his heart. 7. The same effect may be produced by giving place to anger, whatever the provocation or occasion be; yea, though it were coloured over with the name of zeal for the truth, or for the glory of God. Indeed all zeal which is any other than the flame of love is "earthly, animal, devilish." It is the flame of wrath: It is flat, sinful anger, neither better nor worse. And nothing is a greater enemy to the mild, gentle love of God than this: They never did, they never can, subsist together in one breast. In the same proportion as this prevails, love and joy in the Holy Ghost decrease. This is particularly observable in the case of offence; I mean, anger at any of our brethren, at any of those who are united with us either by civil or religious ties. If we give way to the spirit of offence but one hour, we lose the sweet influences of the Holy Spirit; so that, instead of amending them, we destroy ourselves, and become an easy prey to any enemy that assaults us.

2. Ignorance also of the work of God in the soul frequent occasions this darkness. Men imagine (because so they have been taught, particularly by writers of the Romish communion, whose plausible assertions too many Protestants have received without due examination) that they are not always to walk in luminous faith; that this is only a lower dispensation; that as they rise higher they are to leave those sensible comforts, and to live by naked faith (naked indeed, if it be stripped both of love, and peace, and joy in the Holy Ghost!) that a state of light and joy is good, but a state of darkness and dryness is better; that it is by these alone we can be purified from pride, love of the world, and inordinate self-love; and that, therefore, we ought neither to expect nor desire to walk in the light always. Hence it is, (though other reasons may concur.) that the main body of pious men in the Romish Church generally walk in a dark uncomfortable way, and if ever they receive, soon lose the light of God.

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

4. But perhaps you are not conscious of even any sin of omission which impairs your peace and joy in the Holy Ghost. Is there not then some inward sin, which as a root of bitterness, springs up in your heart to trouble you Is not your dryness, and barrenness of soul, occasioned by your heart's "departing from the living God" Has not "the foot of pride come against" you Have you not thought of yourself "more highly than you ought to think" Have you not, in any respect, "sacrificed to your own net, and burned incense to your own drag" Have you not ascribed your success in any undertaking to your own courage, or strength, or wisdom Have you not boasted of something "you have received, as though you had not received it" Have you not gloried in anything, "save the cross of our Lord Jesus Christ" Have you not sought after or desired the praise of men Have you not taken pleasure in it If so, you see the way you are to take. If you have fallen by pride, "humble yourself under the mighty hand of God, and he will exalt you in due time." Have you not forced him to depart from you, by giving place to anger Have you not "fretted yourself because of the ungodly" or "been envious against the evil-doers" Have you not been offended at any of your brethren, looking at their (real or imagined) sin, so as to sin yourself against the great law of love, by estranging your heart from them Then look unto the Lord, that you may renew your strength; that all this sharpness and coldness may be done away; that love and peace and joy may return together, and you may be invariably kind to each other, and "tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." Have not you given way to any foolish desire To any kind or degree of inordinate affection How then can the love of God have place in your heart, till you put away your idols "Be not deceived: God is not mocked:" He will not dwell in a divided heart. As long, therefore, as you cherish Delilah in your bosom he has no place there.

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.

2. Neither did their heaviness destroy their peace; the "peace that passeth all understanding;" which is inseparable from true, living faith. This we may easily gather from the second verse, wherein the Apostle prays, not that grace and peace may be given them, but only that it may "be multiplied unto them;" that the blessing which they already enjoyed might be more abundantly bestowed upon them. 3. The persons to whom the Apostle here speaks were also full of a living hope. For thus he speaks, (1 Pet. 1:3,) "Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again," -- me and you, all of us who are "sanctified by the Spirit," and enjoy the "sprinkling of the blood of Jesus Christ" -- "unto a living hope, unto an inheritance," -- that is, unto a living hope of an inheritance, "incorruptible, undefiled, and that fadeth not away." So that, notwithstanding their heaviness, they still retained an hope full of immortality. 4. And they still "rejoiced in hope of the glory of God." They were filled with joy in the Holy Ghost. So, (1 Pet. 1:8), the Apostle, having just mentioned the final "revelation of Jesus Christ" (namely, when he cometh to judge the world,) immediately adds, "In whom, though now ye see him not," not with your bodily eyes, "yet believing, ye rejoice with joy unspeakable and full of glory." Their heaviness, therefore, was not only consistent with living hope, but also with joy unspeakable: At the same time they were thus heavy, they nevertheless rejoiced with joy full of glory. 5. In the midst of their heaviness they likewise still enjoyed the love of God, which had been shed abroad in their hearts; -- "whom," says the Apostle, "having not seen, ye love." Though ye have not yet seen him face to face; yet, knowing him by faith, ye have obeyed his word, "My son, give me thy heart. "He is your God, and your love, the desire of your eyes, and your "exceeding great reward." Ye have sought and found happiness in Him; ye "delight in the Lord," and he hath given you your "hearts' desire."

6. Once more: Though they were heavy, yet were they holy; they retained the same power over sin. They were still "kept" from this, "by the power of God;" they were "obedient children, not fashioned according to their former desires;" but "as He that had called them is holy," so were they "holy in all manner of conversation." Knowing they were "redeemed by the precious blood of Christ, as a Lamb without spot and without blemish," they had, through the faith and hope which they had in God, "purified their souls by the Spirit." So that, upon the whole, their heaviness well consisted with faith, with hope, with love of God and man, with the peace of God, with joy in the Holy Ghost, with inward and outward holiness. It did no way impair, much less destroy, any part of the work of God in their hearts. It did not at all interfere with that "sanctification of the Spirit" which is the root of all true obedience; neither with the happiness which must needs result from grace and peace reigning in the heart. II. 1. Hence we may easily learn what kind of heaviness they were in; -- the Second thing which I shall endeavor to show. The word in the original, is luphqentes, -- made sorry, grieved; from luph, -- grief or sorrow. This is the constant, literal meaning of the word: And, this being observed, there is no ambiguity in the expression, nor any difficulty in understanding it. The persons spoken of here were grieved: The heaviness they were in was neither more nor less than sorrow or grief; -- a passion which every child of man is well acquainted with.

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.

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

5. But this man did receive "the heavenly gift;" he did "taste of the powers of the world to come;" he saw "the light of the glory of God in the face of Jesus Christ;" the "peace which passeth all understanding" did "rule his heart and mind; and "the love of God was shed abroad" therein, "by the Holy Ghost which was given unto him;" -- yet he is now weak as another man; he again relishes the things of earth, and has more taste for the things which are seen than for those which are not seen; the eye of his understanding is closed again, so that he cannot "see Him that is invisible;" his love is waxed cold, and the peace of God no longer rules in his heart. And no marvel: for he has again given place to the devil, and grieved the Holy Spirit of God. He has turned again unto folly, to some pleasing sin, if not in outward act, yet in heart. He has given place to pride, or anger, or desire, to self-will, or stubbornness. Or he did not stir up the gift of God which was in him; he gave way to spiritual sloth, and would not be at the pains of "praying always, and watching thereunto with all perseverance:" That is, he made shipwreck of the faith, for want of self-denial, and taking up his cross daily.

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.

But is not all this mere empty rant Is there any solid reason therein By no means. For, let the world be as corrupt as it will, is gold or silver to blame "The love of money," we know, "is the root of all evil;" but not the thing itself. The fault does not lie in the money, but in them that use it. It may be used ill: and what may not But it may likewise be used well: It is full as applicable to the best, as to the worst uses. It is of unspeakable service to all civilized nations, in all the common affairs of life: It is a most compendious instrument of transacting all manner of business, and (if we use it according to Christian wisdom) of doing all manner of good. It is true, were man in a state of innocence, or were all men "filled with the Holy Ghost," so that, like the infant Church at Jerusalem, "no man counted anything he had his own," but "distribution was made to everyone as he had need," the use of it would be superseded; as we cannot conceive there is anything of the kind among the inhabitants of heaven. But, in the present state of mankind, it is an excellent gift of God, answering the noblest ends. In the hands of his children, it is food for the hungry, drink for the thirsty, raiment for the naked: It gives to the traveller and the stranger where to lay his head. By it we may supply the place of an husband to the widow, and of a father to the fatherless. We maybe a defence for the oppressed, a means of health to the sick, of ease to them that are in pain; it may be as eyes to the blind, as feet to the lame; yea, a lifter up from the gates of death! 3. It is therefore of the highest concern that all who fear God know how to employ this valuable talent; that they be instructed how it may answer these glorious ends, and in the highest degree. And, perhaps, all the instructions which are necessary for this may be reduced to three plain rules, by the exact observance whereof we may approve ourselves faithful stewards of "the mammon of unrighteousness."

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.

7. God has entrusted us, Thirdly, with a portion of worldly goods; with food to eat, raiment to put on, and a place where to lay our head; with not only the necessaries, but the conveniences, of life. Above all, he has committed to our charge that precious talent which contains all the rest, -- money: Indeed it is unspeakably precious, if we are wise and faithful stewards of it; if we employ every part of it for such purposes as our blessed Lord has commanded us to do. 8. God has entrusted us, Fourthly, with several talents which do not properly come under any of these heads. Such is bodily strength; such are health, a pleasing person, an agreeable address; such are learning and knowledge, in their various degrees, with all the other advantages of education. Such is the influence which we have over others, whether by their love and esteem of us, or by power; power to do them good or hurt, to help or hinder them in the circumstances of life. Add to these, that invaluable talent of time, with which God entrusts us from moment to moment. Add, lastly, that on which all the rest depend, and without which they would all be curses, not blessings; namely, the grace of God, the power of his Holy Spirit, which alone worketh in us all that is acceptable in his sight.

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.

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

On The Trinity Some days since I was desired to preach on this text. I did so yesterday morning. In the afternoon I was pressed to write down and print my sermon, if possible, before I left Cork. I have wrote it this morning; but I must beg the reader to make allowance for the disadvantages I am under; as I have not here any books to consult, nor indeed any time to consult them. Cork, May 8, 1775. "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one." 1 John 5:7. 1. Whatsoever the generality of people may think, it is certain that opinion is not religion: No, not right opinion; assent to one, or to ten thousand truths. There is a wide difference between them: Even right opinion is as distant from religion as the east is from the west. Persons may be quite right in their opinions, and yet have no religion at all; and, on the other hand, persons may be truly religious, who hold many wrong opinions. Can any one possibly doubt of this, while there are Romanists in the world For who can deny, not only that many of them formerly have been truly religious, as Thomas a Kempis, Gregory Lopez, and the Marquis de Renty; but that many of them, even at this day, are real inward Christians And yet what a heap of erroneous opinions do they hold, delivered by tradition from their fathers! Nay, who can doubt of it while there are Calvinists in the world, -- assertors of absolute predestination For who will dare to affirm that none of these are truly religious men Not only many of them in the last century were burning and shining lights, but many of them are now real Christians, loving God and all mankind. And yet what are all the absurd opinions of all the Romanists in the world, compared to that one, that the God of love, the wise, just, merciful Father of the spirits of all flesh, has, from all eternity, fixed an absolute, unchangeable, irresistible, decree, that part of all mankind shall be saved, do what they will; and the rest damned, do what they can!

2. Hence, we cannot but infer, that there are ten thousand mistakes which may consist with real religion; with regard to which every candid, considerate man will think and let think. But there are some truths more important than others. It seems there are some which are of deep importance. I do not term them fundamental truths; because that is an ambiguous word: And hence there have been so many warm disputes about the number of fundamentals. But surely there are some which it nearly concerns us to know, as having a close connexion with vital religion. And doubtless we may rank among these that contained in the words above cited: There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one. 3. I do not mean that it is of importance to believe this or that explication of these words. I know not that any well judging man would attempt to explain them at all. One of the best tracts which that great man, Dean Swift, ever wrote, was his Sermon upon the Trinity. Herein he shows, that all who endeavored to explain it at all, have utterly lost their way; have, above all other persons hurt the cause which they intended to promote; having only, as Job speaks, "darkened counsel by words without knowledge." It was in an evil hour that these explainers began their fruitless work I insist upon no explication at all; no, not even on the best I ever saw; I mean, that which is given us in the creed commonly ascribed to Athanasius. I am far from saying, he who does not assent to this shall without doubt perish everlastingly." For the sake of that and another clause, I, for some time, scrupled subscribing to that creed; till I considered (1.) That these sentences only relate to wilful, not involuntary, unbelievers; to those who, having all the means of knowing the truth, nevertheless obstinately reject it: (2.) that they relate only to the substance of the doctrine there delivered; not the philosophical illustrations of it.

4. I dare not insist upon any one's using the word Trinity, or Person. I use them myself without any scruple, because I know of none better: But if any man has any scruple concerning them, who shall constrain him to use them I cannot: Much less would I burn a man alive, and that with moist, green wood, for saying, Though I believe the Father is God, the Son is God, and the Holy Ghost is God; yet I scruple using the words Trinity and Persons, because I do not find those terms in the Bible." These are the words which merciful John Calvin cites as wrote by Servitus in a letter to himself. I would insist only on the direct words, unexplained, just as they lie in the text: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one."

12. You surely believe you have a body, together with your soul, and that each is dependent on the other. Run only a thorn into your hand; immediately pain is felt in your soul. On the other side is shame felt in your soul Instantly a blush overspreads your cheek. Does the soul feel fear or violent anger Presently the body trembles. These also are facts which you cannot deny; nor can you account for them. 13. I bring but one instance more: At the command of your soul, your hand is lifted up. But who is able to account for this For the connexion between the act of the mind, and the outward actions Nay, who can account for muscular motion at all; in any instance of it whatever When one of the most ingenious Physicians in England had finished his lecture upon that head, he added, Now, gentlemen, I have told you all the discoveries of our enlightened age; and now, if you understand one jot of the matter, you understand more than I do." The short of the matter is this: Those who will not believe anything but what they can comprehend, must not believe that there is a sun in the firmament; that there is light shining around them; that there is air, though it encompasses them on every side; that there is any earth, though they stand upon it. They must not believe they have a soul; no, nor that they have a body. 14. But, secondly, as strange as it may seem. in requiring you to believe, "there arc three that bear record in heaven the Father, the Word, and the Holy Ghost: And these three are one;" you are not required to believe any mystery. Nay, that, great and good man, Dr. Peter Browne, sometime Bishop of Cork, has proved at large that the Bible does not require you to believe any mystery at all. Thee Bible barely requires you to believe such facts; not the manner of them. Now the mystery does not lie in the fact, but altogether in the manner.

17. Especially when we consider that what God has been pleased to reveal upon his head, is far from being a point of indifference, is a truth of the last importance. It enters into the very heart of Christianity: It lies at the heart of all vital religion. Unless these Three are One, how can "all men honour the Son, even as they honour the Father" "I know not what to do," says Socinus in a letter to his friend, with my untoward followers: They will not worship Jesus Christ. I tell them it is written, `Let all the angels of God worship him.' They answer, However that be, if he is not God, we dare not worship him. For `it is written, Thou shalt worship the lord thy God, and him only shalt thou serve.'" But the thing, which I here particularly mean is this: The knowledge of the Three-One God is interwoven with all true Christian faith; with all vital religion. I do not say that every real Christian can say with the Marquis de Renty, "I bear about with me continually an experimental verity, and a plenitude of the presence of the ever-blessed Trinity."I apprehend this is not the experience of babes," but, rather, "fathers in Christ." But I know not how any one can be a Christian believer till he "hath," as St. John speaks, "the witness in himself;" till "the Spirit of God witnesses with his spirit, that he is a child of God;" that is, in effect, till God the Holy Ghost witnesses that God the Father has accepted him through the merits of God the Son: And, having this witness, he honours the Son, and the blessed Spirit, "even as he honours the Father." 18. Not that every Christian believer adverts to this; perhaps, at first, not one in twenty: But if you ask any of them a few questions, you will easily find it is implied in what he believes. Therefore, I do not see how it is possible for any to have vital religion who denies that these Three are one. And all my hope for them is, not that they will he saved during their unbelief, (unless on the footing of honest Heathens, upon the plea of invincible ignorance,) but that God, before they go hence, "will bring them to the knowledge of the truth."

8. But can the Creator despise the work of his own hands Surely that is impossible! Hath he not then, seeing he alone is able, provided a remedy for all these evils Yea, verily he hath! And a sufficient remedy; every way adequate to the disease. He hath fulfilled his word: He hath given "the seed of the woman to bruise the serpent's head." -- "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him might not perish, but have everlasting life." Here is a remedy provided for all our guilt: He "bore all our sins in his body on the tree." And "if any one have sinned, we have an Advocate with the Father, Jesus Christ the righteous." And here is a remedy for all our disease, all the corruption of our nature. For God hath also, through the intercession of his Son, given us his Holy Spirit, to renew us both "in knowledge," in his natural image; -- opening the eyes of our understanding, and enlightening us with all such knowledge as is requisite to our pleasing God; -- and also in his moral image, namely, "righteousness and true holiness." And supposing this is done, we know that "all things" will "work together for our good." We know by happy experience, that all natural evils change their nature and turn to good; that sorrow, sickness, pain, will all prove medicines, to heal our spiritual sickness. They will all be to our profit; will all tend to our unspeakable advantage; making us more largely "partakers of his holiness," while we remain on earth; adding so many stars to that crown which is reserved in heaven for us.

3. And the same grand blank which was in our faith must likewise have been in our love. We might have loved the Author of our being, the Father of angels and men as our Creator and Preserver: We might have said, "O Lord our Governor, how excellent is thy name in all the earth!" -- But we could not have loved him under the nearest and dearest relation, -- as delivering up his Son for us all. We might have loved the Son of God, as being "the brightness of his Father's glory, the express image of his person;" (although this ground seems to belong rather to the inhabitants of heaven than earth;) but we could not have loved him as "bearing our sins in his own body on the tree," and "by that one oblation of himself once offered, making a full sacrifice, oblation, and satisfaction for the sins of the whole world." We could not have been "made conformable to his death," nor have known "the power of his resurrection." We could not have loved the Holy Ghost, as revealing to us the Father and the Son; as opening the eyes of our understanding; bringing us out of darkness into his marvellous light; renewing the image of God in our soul, and sealing us unto the day of redemption. So that, in truth, what is now "in the sight of God, even the Father," not of fallible men, "pure religion and undefiled," would then have had no being; inasmuch as it wholly depends on those grand principles -- "By grace ye are saved through faith;" and, "Jesus Christ is of God made unto us wisdom, and righteousness, and sanctification and redemption."

7. In the fulness of time, when iniquity of every kind, when ungodliness and unrighteousness, had spread over all nations, and covered the earth as a flood, it pleased God to lift up a standard against it by "bringing his first-begotten into the world." Now, then, one would expect "the mystery of godliness" would totally prevail over "the mystery of iniquity;" that the Son of God would be "a light to lighten the Gentiles," as well as "salvation to his people Israel." All Israel, one would think, yea, and all the earth, will soon be filled with the glory of the Lord. Nay: "The mystery of iniquity" prevailed still, well-nigh over the face of the earth. How exceeding small was the number of those whose souls were healed by the Son of God himself! "When Peter stood up in the midst of them, the number of names was about a hundred and twenty." (Acts 1:15.) And even these were but imperfectly healed; the chief of them being a little before so weak in faith that, though they did not, like Peter, forswear their Master, yet "they all forsook him and fled:" A plain proof that the sanctifying "Spirit was not" then "given, because Jesus was not glorified." 8. It was then, when he had "ascended up on high, and led captivity captive," that "the promise of the Father" was fulfilled, which they had heard from him. It was then he began to work like himself, showing that "all power was given to him in heaven and earth." "When the day of Pentecost was fully come, suddenly there came a sound from heaven, as of a rushing mighty wind, and there appeared tongues as of fire; and they were all filled with the Holy Ghost." (Acts 2:1 &c.) In consequence of this, three thousand souls received medicine to heal their sickness, were restored to the favour and the image of God under one sermon of St. Peter's. (Acts 2:41.) "And the Lord added to them daily, "not such as should be saved; a manifest perversion of the text; but "such as were saved." The expression is peculiar; and so indeed is the position of the words, which run thus: "And the Lord added those that were saved daily to the church." First, they "were saved" from the power of sin; then they "were added" to the assembly of the faithful.

14. If we inquire in what manner "the mystery of iniquity," the energy of Satan, began to work again in the Christian Church, we shall find it wrought in quite a different way; putting on quite another shape: Partiality crept in among the Christian believers. Those by whom the distribution to everyone was made had respect of persons; largely supplying those of their own nation, while the other widows, who were not Hebrews, "were neglected in the daily administration." (Acts 6:1.) Distribution was not made to them according as everyone had need. Here was a manifest breach of brotherly love in the Hebrews; a sin both against justice and mercy: Seeing the Grecians, as well as the Hebrews, had "sold all they had, and laid the price at the Apostles' feet." See the second plague that broke in upon the Christian Church! -- Partially; respect of persons; too much regard for those of our own side; and too little for others, though equally worthy. 15. The infection did not stop here, but one evil produced many more. From partiality in the Hebrews, "there arose in the Grecians a murmuring against" them; not only discontent and resentful thoughts, but words suitable thereto; unkind expressions, hard speeches, evil-speaking, and backbiting, naturally followed. And by the "root of bitterness" thus "springing up," undoubtedly "many were defiled." The Apostles indeed soon found out a means of removing the occasion of this murmuring; yet so much of the evil root remained, that God saw it needful to use a severer remedy. He let loose the world upon them all; if haply by their sufferings, by the spoiling of their goods, by pain, imprisonment, and death itself, he might at once punish and amend them. And persecution, God's last remedy for a backsliding people, had the happy effect for which he intended it. Both the partiality of the Hebrews ceased, and the murmuring of the Grecians: And "then had the churches rest, and were edified;" built up in the love of God and one another; "and, walking in the fear of the Lord, and in the comforts of the Holy Ghost, were multiplied." (Acts 9:31.)

16. It seems to have been some time after this, that "the mystery of iniquity" began to work in the form of zeal. Great troubles arose by means of some who zealously contended for circumcision, and the rest of the ceremonial law; till the Apostles and Elders put an end to the spreading evil, by that final determination, -- "It seemed good unto the Holy Ghost, and to us, to lay on you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication." (Acts 15:28, 29.) Yet was not this evil so thoroughly suppressed, but that it frequently broke out again; as we learn from various parts of St. Paul's Epistles, particularly that to the Galatians. 17. Nearly allied to this was another grievous evil, which at the same time sprang up in the Church; -- want of mutual forbearance, and, of consequence, anger, strife, contention, variance. One very remarkable instance of this we find in this very chapter. When "Paul said to Barnabas, Let us visit the brethren where we have preached the word, Barnabas determined to take with him John;" because he was "his sister's son." "But Paul thought it not good to take him who had deserted them before." And he had certainly reason on his side. But Barnabas resolved to have his own way. Kai egento paroxusmos, -- and there was a fit of anger. It does not say, on St. Paul's side: Barnabas only had passion, to supply the want of reason. Accordingly he departed from the work, and went home; while St. Paul went forward "through Syria and Cilicia, confirming the churches." (Acts 15:41.)

I. 1. And, First, what these works of the devil are, we learn from the words preceding and following the text: "We know that he was manifested to take away our sins." (1 John 3:5.) "Whosoever abideth in him, sinneth not: Whosoever sinneth, seeth him not, neither knoweth him." (1 John 3:6.) "He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose was the Son of God manifested, that he might destroy the works of the devil." (1 John 3:8.) "Whosoever is born of God doth not commit sin." (1 John 3:9.) From the whole of this it appears, that "the works of the devil," here spoken of, are sin, and the fruits of sin. 2. But since the wisdom of God has now dissipated the clouds which so long covered the earth, and put an end to the childish conjectures of men concerning these things, it may be of use to take a more distinct view of these "works of the devil," so far as the oracles of God instruct us. It is true, the design of the Holy Spirit was to assist our faith, not gratify our curiosity; and therefore the account he has given in the first chapters of Genesis is exceeding short. Nevertheless, it is so clear that we may learn therefrom whatsoever it concerns us to know. 3. To take the matter from the beginning: "The Lord God" (literally, JEHOVAH, the GODS; that is, One and Three) "created man in his own image;" -- in his own natural image, as to his better part; that is, a spirit, as God is a spirit; endued with understanding; which, if not the essence, seems to be the most essential property, of a spirit. And probably the human spirit, like the angelical, then discerned truth by intuition. Hence he named every creature, as soon as he saw it, according to its inmost nature. Yet his knowledge was limited, as he was a creature: Ignorance, therefore, was inseparable from him; but error was not; it does not appear that he was mistaken in any thing. But he was capable of mistaking, of being deceived, although not necessitated to it.

5. When he was of due age for executing his priestly office, he was manifested to Israel; preaching the gospel of the kingdom of God in every town and in every city. And for a time he was glorified by all, who acknowledged that he "spake as never man spake;" that "he spake as one having authority," with all the wisdom of God and the power of God. He was manifested by numberless "signs, and wonders, and mighty works which he did," as well as by his whole life; being the only one born of a woman "who knew no sin," who, from his birth to his death, did "all things well;" doing continually "not his own will, but the will of Him that sent him." 6. After all, "behold the Lamb of God, taking away the sin of the world!" This was a more glorious manifestation of himself than any he had made before. How wonderfully was he manifested to angels and men, when he "was wounded for our transgressions;" when he "bore all our sins in his own body on the tree;" when, having "by that one oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world," he cried out, "It is finished; and bowed his head, and gave up the ghost!" We need but just mention those farther manifestations, -- his resurrection from the dead; his ascension into heaven, into the glory which he had before the world began; and his pouring out the Holy Ghost on the day of Pentecost; both of which are beautifully described in those well-known words of the Psalmist: "Thou art gone up on high, thou hast led captivity captive, and hast received gifts for men; yea, even for thine enemies, that the Lord God might dwell among" or in "them."

7. The Western Churches seem to have the pre-eminence over all these in many respects. They have abundantly more knowledge: They have more scriptural and more rational modes of worship. Yet two thirds of them are still involved in the corruptions of the Church of Rome; and most of these are entirely unacquainted with either the theory or practice of religion. And as to those who are called Protestants, or Reformed, what acquaintance with it have they Put Papists and Protestants, French and English together, the bulk of one and of the other nation; and what manner of Christians are they Are they "holy as He that hath called them is holy" Are they filled with "righteousness, and peace, and joy in the Holy Ghost" Is there "that mind in them which was also in Christ Jesus" And do they "walk as Christ also walked" Nay, they are as far from it as hell is from heaven! 8. Such is the present state of mankind in all parts of the world! But how astonishing is this, if there is a God in heaven, and if his eyes are over all the earth! Can he despise the work of his own hand Surely this is one of the greatest mysteries under heaven! How is it possible to reconcile this with either the wisdom or goodness of God And what can give ease to a thoughtful mind under so melancholy a prospect What but the consideration, that things will not always be so; that another scene will soon be opened God will be jealous of his honour: He will arise and maintain his own cause. He will judge the prince of this world, and spoil him of his usurped dominion. He will give his Son "the Heathen for his inheritance, and the uttermost parts of the earth for his possession." "The earth shall be filled with the knowledge of the Lord, as the waters cover the sea." The loving knowledge of God, producing uniform, uninterrupted holiness and happiness, shall cover the earth; shall fill every soul of man.

11. Take one instance of this, and such an instance as you cannot easily be deceived in. You know how God wrought in your own soul, when he first enabled you to say, "The life I now live, I live by faith in the Son of God, who loved me, and gave himself for me." He did not take away your understanding; but enlightened and strengthened it. He did not destroy any of your affections; rather they were more vigorous than before. Least of all did he take away your liberty; your power of choosing good or evil: He did not force you; but, being assisted by his grace, you, like Mary, chose the better part. Just so has he assisted five in one house to make that happy choice; fifty or five hundred in one city; and many thousands in a nation; -- without depriving any of them of that liberty which is essential to a moral agent. 12. Not that I deny, that there are exempt cases, wherein The' o'erwhelming power of saving grace does, for a time, work as irresistibly as lightning falling from heaven. But I speak of God's general manner of working, of which I have known innumerable instances; perhaps more within fifty years last past, than any one in England or in Europe. And with regard even to these exempt cases; although God does work irresistibly for the time, yet I do not believe there is any human soul in which God works irresistibly at all times. Nay, I am fully persuaded there is not. I am persuaded, there are no men living that have not many times "resisted the Holy Ghost," and made void "the counsel of God against themselves." Yea, I am persuaded every child of God has had, at some time, "life and death set before him," eternal life and eternal death; and has in himself the casting voice. So true is that well-known saying of St. Austin, (one of the noblest he ever uttered,) Qui fecit nos sine nobis, non salvabit nos sine nobis: "He that made us without ourselves, will not save us without ourselves." Now in the same manner as God has converted so many to himself without destroying their liberty, he can undoubtedly convert whole nations, or the whole world; and it is as easy to him to convert a world, as one individual soul.

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

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.

4. But may it not be asked, "Are there now any signs that the day of God's power is approaching" I appeal to every candid, unprejudiced person, whether we may not, at this day, discern all those signs, (understanding the words in a spiritual sense,) to which our Lord referred to John's disciples "The blind receive their sight:" Those who were blind from their birth, unable to see their own deplorable state, and much more to see God, and the remedy he has prepared for them in the Son of his love, now see themselves, yea, and "the light of the glory of God in the face of Jesus Christ. "The eyes of their understanding being now opened, they see all things clearly. -- "The deaf hear:" Those that were before utterly deaf, to all the outward and inward calls of God, now hear, not only his providential calls, but also the whispers of his grace. -- "The lame walk:" Those who never before arose from the earth, or moved one step toward heaven, are now walking in all the ways of God; yea, "running the race that is set before them." -- "The lepers are cleansed:" The deadly leprosy of sin, which they brought with them into the world, and which no art of man could ever cure, is now clean departed from them. And surely never in any age or nation, since the apostles, have those words been so eminently fulfilled, "The poor have the gospel preached unto them," as it is at this day. At this day the gospel leaven, faith working by love, -- inward and outward holiness, -- or, (to use the terms of St. Paul,) "righteousness, and peace, and joy in the Holy Ghost" -- hath so spread in various parts of Europe, particularly in England, Scotland, Ireland, in the islands, in the north and south, from Georgia to New-England and Newfoundland, that sinners have been truly converted to God, throughly changed both in heart and in life; not by tens, or by hundreds only, but by thousands, yea, by myriads! The fact cannot be denied: we can point out the persons, with their names and places of abode.

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.

5. There is, likewise, great variety in the manner and time of God's bestowing his sanctifying grace, whereby he enables his children to give him their whole heart, which we can in no wise account for. We know not why he bestows this on some even before they ask for it; (some unquestionable instances of which we have seen;) on some after they have sought it but a few days; and yet permits other believers to wait for it perhaps twenty, thirty, or forty years; nay, and others, till a few hours, or even minutes, before their spirits return to him. For the various circumstances also which attend the fulfilling of that great promise, "I will circumcise thy heart, to love the Lord thy God with all thy heart and with all thy soul," God undoubtedly has reasons; but those reasons are generally hid from the children of men. Once more: some of those who are enabled to love God with all their heart and with all their soul, retain the same blessing, without any interruption, till they are carried to Abraham's bosom; others do not retain it, although they are not conscious of having grieved the Holy Spirit of God. This also we do not understand: We do not herein "know the mind of the Spirit." IV. Several valuable lessons we may learn from a deep consciousness of this our own ignorance. First, we may learn hence a lesson of humility; not "to think of ourselves," particularly with regard to our understanding, "more highly than we ought to think;" but "to think soberly;" being thoroughly convinced that we are not sufficient of ourselves to think one good thought; that we should be liable to stumble at every step, to err every moment of our lives, were it not that we have "an anointing from the Holy One," which abideth "with us;" were it not that He who knoweth what is in man helpeth our infirmities; that "there is a spirit in man which giveth wisdom," and the inspiration of the Holy One which "giveth understanding."

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.

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.

Permit me to add a few words to you, likewise, who over-value reason. Why should you run from one extreme to the other Is not the middle way best Let reason do all that reason can: Employ it as far as it will go. But, at the same time, acknowledge it is utterly incapable of giving either faith, or hope, or love; and, consequently, of producing either real virtue, or substantial happiness. Expect these from a higher source, even from the Father of the spirits of all flesh. Seek and receive them, not as your own acquisition, but as the gifts of God. Lift up your hearts to Him who "giveth to all men liberally, and upbraideth not." He alone can give that faith, which is "the evidence" and conviction "of things not seen." He alone can "beget you unto a lively hope" of an inheritance eternal in the heavens; and He alone can "shed his love abroad in your heart by the Holy Ghost given unto you." Ask, therefore, and it shall be given you! Cry unto him, and you shall not cry in vain! How can you doubt "If ye, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give the Holy Ghost unto them that ask him!" So shall you be living witnesses, that wisdom, holiness, and happiness are one; are inseparably united; and are, indeed, the beginning of that eternal life which God hath given us in his Son.

9. And, in general, we may observe that as no good is done, or spoken, or thought, by any man, without the assistance of God, working together in and with those that believe in him; so there is no evil done, or spoke, or thought, without the assistance of the devil, "who worketh with energy," with strong, though secret power, "in the children of unbelief." Thus he "entered into Judas," and confirmed him in the design of betraying his Master; thus he "put it into the heart" of Ananias and Sapphira "to lie unto the Holy Ghost;" and, in like manner, he has a share in all the actions and words and designs of evil men. As the children of God "are workers together with God," in every good thought, or word, or action; so the children of the devil are workers together with him in every evil thought, or word, or work. So that as all good tempers, and remotely all good words and actions, are the fruit of the good Spirit; in like manner, all evil tempers, with all the words and works which spring from them, are the fruit of the evil spirit: Insomuch that all the "works of the flesh," of our evil nature, are likewise the "works of the devil." 10. On this account, because he is continually inciting men to evil, he is emphatically called "the tempter." Nor is it only with regard to his own children that he is thus employed: He is continually tempting the children of God also, and those that are labouring so to be. A constant watch he keeps; He eyes them night and day; He never slumbers, never sleeps, Lest he should lose his prey. Indeed, the holiest of men, as long as they remain upon earth, are not exempt from his temptations. They cannot expect it; seeing "it is enough for the disciple to be as his Master:" And we know he was tempted to evil till he said, "Father, into thy hands I commend my spirit."

8. "There is one Spirit" who animates all these, all the living members of the Church of God. Some understand hereby the Holy Spirit himself, the Fountain of all spiritual life; and it is certain, "if any man have not the Spirit of Christ, he is none of his." Others understand it of those spiritual gifts and holy dispositions which are afterwards mentioned. 9. "There is," in all those that have received this Spirit, "one hope;" a hope full of immortality. They know, to die is not to be lost: Their prospect extends beyond the grave. They can cheerfully say, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away." 10. "There is one Lord," who has now dominion over them, who has set up his kingdom in their hearts, and reigns over all those that are partakers of this hope. To obey him, to run the way of his commandments, is their glory and joy. And while they are doing this with a willing mind they, as it were, "sit in heavenly places with Christ Jesus." 11. "There is one faith;" which is the free gift of God, and is the ground of their hope. This is not barely the faith of a Heathen; Namely, a belief that "there is a God," and that he is gracious and just, and, consequently, "a rewarder of them that diligently seek him." Neither is it barely the faith of a devil; though this goes much farther than the former. For the devil believes, and cannot but believe, all that is written both in the Old and New Testament to be true. But it is the faith of St. Thomas, teaching him to say with holy boldness, "My Lord, and my God!" It is the faith which enables every true Christian believer to testify with St. Paul, "The life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me."

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."

15. Well might our blessed Lord say, "Woe unto the world because of offenses:" Yet, "it must needs be, that offenses will come:" Yea, abundance of them will of necessity arise when a breach of this sort is made in any religious community; while they that leave it endeavour to justify themselves, by censuring those they separate from; and these on the other hand retort the charge, and strive to lay the blame on them. But how mightily does all this altercation grieve the Holy Spirit of God! How does it hinder his mild and gentle operations in the souls both of one and the other! Heresies and schisms (in the scriptural sense of those words) will, sooner or later, be the consequence; parties will be formed, on one and the other side, whereby the love of many will wax cold. The hunger and thirst after righteousness, after either the favor or the full image of God, together with the longing desires wherewith so many were filled of promoting the work of God in the souls of their brethren, will grow languid, and as offenses increase will gradually die away. And as the "fruit of the Spirit" withers away, "the works of the flesh" will again prevail, to the utter destruction, first of the power, and then of the very form, of religion. These consequences are not imaginary, are not built on mere conjectures, but on plain matter of fact. This has been the case again and again within these last thirty or forty year: These have been the fruits which we have seen, over and over, to be consequent on such a separation. 16. And what grievous stumbling-block must these things be to those who are without, to those who are strangers to religion, who have neither the form nor the power of godliness! How will they triumph over these once eminent Christians! How boldly ask, "What are they better than us" How will they harden their hearts more and more against the truth, and bless themselves in their wickedness from which, possibly, the example of the Christians might have reclaimed them, had they continued unblamable in their behavior. Such is the complicated mischief which persons separating from a Christian Church or society do, not only to themselves, but to that whole society, and the whole world in general.

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.

Spiritual Worship "This is the true God, and eternal life." 1 John 5:20. 1. In this Epistle St. John speaks not to any particular Church, but to all the Christians of that age; although more especially to them among whom he then resided. And in them he speaks to the whole Christian Church in all succeeding ages. 2. In this letter, or rather tract, (for he was present with those to whom it was more immediately directed, probably being not able to preach to them any longer, because of his extreme old age,) he does not treat directly of faith, which St. Paul had done; neither of inward and outward holiness, concerning which both St. Paul, St. James, and St. Peter, had spoken; but of the foundation of all, -- the happy and holy communion which the faithful have with God the Father, Son, and Holy Ghost. 3. In the preface he describes the authority by which he wrote and spoke, (1 John 1:1-4,) and expressly points out the design of his present writing. To the preface exactly answers the conclusion of the Epistle, more largely explaining the same design, and recapitulating the marks of our communion with God, by, "we know," thrice repeated. (1 John 5:18-20.) 4. The tract itself treats, First, severally, of communion with the Father; (1 John 1:5-10;) of communion with the Son; (1 John 2 and 3;) of communion with the Spirit. (1 John 4.) Secondly, conjointly, of the testimony of the Father, Son, and Holy Ghost; on which faith in Christ, the being born of God, love to God and his children, the keeping his commandments, and victory over the world, are founded. (1 John 5:1-12.)

5. This eternal life then commences when it pleases the Father to reveal his Son in our hearts; when we first know Christ, being enabled "to call him Lord by the Holy Ghost;" when we can testify, our conscience bearing us witness in the Holy Ghost, "the life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me." And then it is that happiness begins; happiness real, solid, substantial. Then it is that heaven is opened in the soul, that the proper, heavenly state commences, while the love of God, as loving us, is shed abroad in the heart, instantly producing love to all mankind; general, pure benevolence, together with its genuine fruits, lowliness, meekness, patience, contentedness in every state; an entire, clear, full acquiescence in the whole will of God; enabling us to "rejoice evermore, and in everything to give thanks." 6. As our knowledge and our love of him increase, by the same degrees, and in the same proportion, the kingdom of an inward heaven must necessarily increase also; while we "grow up in all things into Him who is our Head." And when we are en autv peplhrvmenoi, complete in him, as our translators render it; but more properly when we are filled with him; when "Christ in us, the hope of glory," is our God and our All; when he has taken the full possession of our heart; when he reigns therein without a rival, the Lord of every motion there; when we dwell in Christ, and Christ in us, we are one with Christ, and Christ with us; then we are completely happy; then we live "all the life that is hid with Christ in God;" then, and not till then, we properly experience what that word meaneth, "God is love; and whosoever dwelleth in love, dwelleth in God, and God in him." III. I have now only to add a few inferences from the preceding observations.

12. Above all, we should tremble at the very thought of entering into a marriage-covenant, the closest of all others, with any person who does not love, or at least, fear God. This is the most horrid folly, the most deplorable madness, that a child of God can possibly plunge into; as it implies every sort of connexion with the ungodly which a Christian is bound in conscience to avoid. No wonder, then, it is so flatly forbidden of God; that the prohibition is so absolute and peremptory: "Be not unequally yoked with an unbeliever." Nothing can be more express. Especially, if we understand by the word unbeliever, one that is so far from being a believer in the gospel sense, -- from being able to say, "The life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me" -- that he has not even the faith of a servant: He does not "fear God and work righteousness." 13. But for what reasons is the friendship of the world so absolutely prohibited Why are we so strictly required to abstain from it For two general reasons: First, because it is a sin in itself: Secondly, because it is attended with most dreadful consequences. First, it is a sin in itself; and indeed, a sin of no common dye. According to the oracles of God, friendship with the world is no less than spiritual adultery. All who are guilty of it are addressed by the Holy Ghost in those terms: "Ye adulterers and adulteresses." It is plainly violating of our marriage contract with God, by loving the creature more than the Creator; in flat contradiction to that kind command, "My son, give me thine heart."

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."

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.

For is not our "adversary the devil, as a roaring lion," with all his infernal legions, still going "about seeking whom he may devour" This is the case with all the children of men; yea, and with all the children of God, as long as they sojourn in this strange land. Therefore, if we do not wilfully and carelessly rush into them, yet we shall surely "fall into divers temptations;" temptations innumerable as the stars of heaven; and those varied and complicated a thousand ways. But, instead of counting this a loss, as unbelievers would do, "count it all joy; knowing that the trial of your faith," even when it is "tried as by fire," "worketh patience." But "let patience have its perfect work, and ye shall be perfect and entire, wanting nothing." 3. But what is Patience We do not now speak of a heathen virtue; neither of a natural indolence; but of a gracious temper, wrought in the heart of a believer, by the power of the Holy Ghost. It is a disposition to suffer whatever pleases God, in the manner and for the time that pleases him. We thereby hold the middle way, neither oligvrountes, despising our sufferings, making little of them, passing over them lightly, as if they were owing to chance, or second causes; nor, on the other hand, ekloumenoi, affected too much, unnerved, dissolved, sinking under them. We may observe, the proper object of patience is suffering, either in body or mind. Patience does not imply the not feeling this: It is not apathy or insensibility. It is at the utmost distance from stoical stupidity; yea, at an equal distance from fretfulness or dejection. The patient believer is preserved from falling into either of these extremes, by considering, -- Who is the Author of all his suffering Even God his Father; -- What is the motive of his giving us to suffer Not so properly his justice as his love; -- and, What is the end of it Our "profit, that we may be partakers of his holiness."

II. 1. The next point we have to consider is what is implied in a man's losing his own soul. But here we draw a deeper scene, and have need of a more steady attention. For it is easy to sum up all that is implied in a man's "gaining the whole world." but it is not easy to understand all that is implied in his "losing his own soul." Indeed none can fully conceive this, until he has passed through time into eternity. 2. The first thing which it undeniably implies is, the losing all the present pleasures of religion; all those which it affords to truly religious men, even in the present life. "If there be any consolation Christ; if any comfort of love," -- in the love of God, and of all mankind; if any "joy in the Holy Ghost;" if there be a peace of God, -- a peace that passeth all understanding; if there be any rejoicing in the testimony of a good conscience toward God; it is manifest, all this is totally lost by the man that loses his own soul. 3. But the present life will soon be at an end: We know it passes away like a shadow. The hour is at hand, when the spirit will be summoned to return to God that gave it. In that awful moment, Leaving the old, both worlds at once they view, Who stand upon the threshold of the new.

Can such a choice be made by any that considers what eternity is Philip Melanchthon, the most learned of all the German Reformers, gives the following relation: (I pass no judgment upon it, but set it down nearly in his own words:) "When I was at Wirtemberg, as I was walking out one summer evening with several of my fellow-students, we heard an uncommon singing, and following the sound, saw a bird of an uncommon figure. One stepping up asked, "In the name of the Father, Son, and Holy Ghost, what art thou" It answered, "I am a damned spirit;" and, in vanishing away, pronounced these words: "O Eternity, Eternity! who can tell the length of Eternity" And how soon will this be the language of him who sold his soul for threescore years' pleasure! How soon would he cry out, "O Eternity, Eternity! who can tell the length of Eternity" 13. In how striking a manner is this illustrated by one of the ancient Fathers! "Supposing there were a ball of sand as big as the whole earth. Suppose a grain of this to be annihilated in a thousand years: Which would be more eligible, -- to be happy while this ball was wasting away at the rate of one grain in a thousand years, and miserable ever after -- or to be miserable, while it was wasting away at that proportion, and happy ever after" A wise man, it is certain, could not pause one moment upon the choice; seeing all the time wherein this ball would be wasting away, bears infinitely less proportion to eternity, than a drop of water to the whole ocean, or a grain of sand to the whole mass. Allowing then that a life of religion were a life of misery; that a life of wickedness were a life of happiness; and, that a man were assured of enjoying that happiness for the term of threescore years; yet what would he be profited if he were then to be miserable to all eternity

2. But there are two grand heads of doctrine, which contain many truths of the most important nature, of which the most enlightened Heathens in the ancient world were totally ignorant; as are also the most intelligent Heathens that are now on the face of the earth; I mean those which relate to the eternal Son of God, and the Spirit of God: To the Son, giving himself to be "a propitiation for the sins of the world;" and to the Spirit of God, renewing men in that image of God wherein they were created. For after all the pains which ingenious and learned men have taken (that great man, the Chevalier Ramsay, in particular) to find some resemblance of these truths in the immense rubbish of heathen authors, the resemblance is so exceeding faint, as not to be discerned but by a very lively imagination. Beside that, even this resemblance, faint as it was, is only to be found in the discourses of a very few; and those were the most improved and deeply-thinking men, in their several generations; while the innumerable multitudes that surrounded them were little better for the knowledge of the philosophers, but remained as totally ignorant even of these capital truths as were the beasts that perish. 3. Certain it is, that these truths were never known to the vulgar, the bulk of mankind, to the generality of men in any nation, till they were brought to light by the gospel. Notwithstanding a spark of knowledge glimmering here and there, the whole earth was covered with darkness, till the Sun of Righteousness arose and scattered the shades of night. Since this day-spring from on high has appeared, a great light hath shined unto those who, till then, sat in darkness and in the shadow of death. And thousands of them in every age have known, "that God so loved the world, as to give his only Son, to the end that whosoever believeth on him should not perish, but have everlasting life." And being entrusted with the oracles of God, they have known that God hath also given us his Holy Spirit, who "worketh in us both to will and to do of his good pleasure."

3. In this case, as in a thousand others, "the heart knoweth its own bitterness, but a stranger intermeddleth not with his grief." It is not easy for those to know it who never felt it: For "who knoweth the things of a man, but the spirit of a man that is in him" Who knoweth, unless by his own experience, what this sort of wounded spirit means Of consequence, there are few that know how to sympathize with them that are under this sore temptation. There are few that have duly considered the case; few that are not deceived by appearances. They see men go on in a course of sin, and take it for granted, it is out of mere presumption: Whereas, in reality, it is from the quite contrary principle; -- it is out of mere despair. Either they have no hope at all, -- and while that is the case, they do not strive at all, -- or they have some intervals of hope, and while that lasts, "strive for the mastery." But that hope soon fails: They then cease to strive, and "are taken captive of Satan at his will." 4. This is frequently the case with those that began to run well, but soon tired in the heavenly road; with those in particular who once "saw the glory of God in the face of Jesus Christ," but afterwards grieved his Holy Spirit, and made shipwreck of the faith. Indeed, many of these rush into sin, as a horse into the battle. They sin with so high an hand, as utterly to quench the Holy Spirit of God; so that he gives them up to their own heart's lusts, and lets them follow their own imaginations. And those who are thus given up may be quite stupid, without either fear, or sorrow, or care; utterly easy and unconcerned about God, or heaven, or hell; to which the god of this world contributes not a little, by blinding and hardening their hearts. But still even these would not be so careless, were it not for despair. The great reason why they have no sorrow or care is, because they have no hope. They verily believe they have so provoked God, that "he will be no more entreated."

(2). "Consider, Secondly," say they, "those terrible passages in the Epistle to the Hebrews; one of which occurs in the sixth chapter, the other in the tenth. To begin with the latter "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, counted the blood of the covenant wherewith he was sanctified an unholy thing, and done despite to the Spirit of grace For we know him that hath said, Vengeance is mine; I will recompense, saith the Lord. It is a fearful thing to fall into the hands of the living God!' (Heb. 6:26-31.) Now, is it not here expressly declared by the Holy Ghost, that our case is desperate Is it not declared, that `if, after we have received the knowledge of the truth,' after we have experimentally known it, 'we sin wilfully,' -- which we have undoubtedly done, and that over and over, -- 'there remaineth no other sacrifice for sin; but a certain looking for of judgment and fiery indignation, which shall devour the adversaries' (3.) "And is not that passage in the sixth chapter exactly parallel with this `It is impossible for those that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, -- if they fall away,' (literally,and have fallen away,) `to renew them again unto repentance: Seeing they crucify to themselves the Son of God afresh, and put him to an open shame.' (Heb. 6:4-6.)

(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.'

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

The More Excellent Way "Covet earnestly the best gifts; And yet I show to you a more excellent way." 1 Cor. 12:31. 1. In the preceding verses, St. Paul has been speaking of the extraordinary gifts of the Holy Ghost; such as healing the sick, prophesying (in the proper sense of the word; that is, foretelling things to come), speaking with strange tongues, such as the speaker had never learned, and the miraculous interpretation of tongues. And these gifts the Apostle allows to be desirable; yea, he exhorts the Corinthians, at least the teachers among them (to whom chiefly, if not solely, they were wont to be given in the first ages of the Church,) to covet them earnestly, that thereby they might be qualified to be more useful either to Christians or heathens. "And yet," says he, "I show unto you a more excellent way;" far more desirable than all these put together, inasmuch as it will infallibly lead you to happiness both in this world and in the world to come; whereas you might have all those gifts, yea, in the highest degree, and yet be miserable both in time and eternity.

2. It does not appear that these extraordinary gifts of the Holy Ghost were common in the church for more than two or three centuries We seldom hear of them after that fatal period when the Emperor Constantine called himself a Christian, and from a vain imagination of promoting the Christian cause thereby heaped riches, and power, and honour, upon the Christians in general; but in particular upon the Christian clergy. From this time they almost totally ceased; very few instances of the kind were found. The cause of this was not (as has been vulgarly supposed,) "because there was no more occasion for them," because all the world was become Christian. This is a miserable mistake; not a twentieth part of it was then nominally Christian. The real cause was, "the love of many," almost of all Christians, so called, was "waxed cold." The Christians had no more of the Spirit of Christ than the other Heathens. The Son of Man, when he came to examine his Church, could hardly "find faith upon earth." This was the real cause why the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian Church -- because the Christians were turned Heathens again, and had only a dead form left. 3. However, I would not at present speak of these, of the extraordinary gifts of the Holy Ghost, but of the ordinary; and these likewise we may "covet earnestly," in order to be more useful in our generation. With this view we may covet "the gift of convincing speech," in order to "sound the unbelieving heart;" and the gift of persuasion, to move the affections, as well as enlighten the understanding. We may covet knowledge, both of the word and of the works of God, whether of providence or grace. We may desire a measure of that faith which, on particular occasions, wherein the glory of God or the happiness of men is nearly concerned, goes far beyond the power of natural causes. We may desire an easy elocution, a pleasing address, with resignation to the will of our Lord; yea, whatever would enable us, as we have opportunity, to be useful wherever we are. These gifts we may innocently desire: but there is "a more excellent way."

6. From long experience and observation I am inclined to think, that whoever finds redemption in the blood of Jesus, whoever is justified, has then the choice of walking in the higher or the lower path. I believe the Holy Spirit at that time sets before him "the more excellent way," and incites him to walk therein, to choose the narrowest path in the narrow way, to aspire after the heights and depths of holiness, -- after the entire image of God. But if he does not accept this offer, he insensibly declines into the lower order of Christians. He still goes on in what may be called a good way, serving God in his degree, and finds mercy in the close of life, through the blood of the covenant. 7. I would be far from quenching the smoking flax, -- from discouraging those that serve God in a low degree. But I could not wish them to stop here: I would encourage them to come up higher, without thundering hell and damnation in their ears, without condemning the way wherein they were, telling them it is the way that leads to destruction, I will endeavour to point out to them what is in every respect "a more excellent way." 8. Let it be well remembered, I do not affirm that all who do not walk in this way are in the high road to hell. But this much I must affirm, they will not have so high a place in heaven as they would have had if they had chosen the better part. And will this be a small loss, -- the having so many fewer stars in your crown of glory Will it be a little thing to have a lower place than you might have had in the kingdom of your Father Certainly there will be no sorrow in heaven; there all tears will be wiped from our eyes; but if it were possible grief could enter there, we should grieve at that irreparable loss. Irreparable then, but not now. Now, by the grace of God, we may choose the "more excellent way." Let us now compare this, in a few particulars, with the way wherein most Christians walk.

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.

13. Thirdly. This doctrine tends to destroy the comfort of religion, the happiness of Christianity. This is evident as to all those who believe themselves to be reprobated, or who only suspect or fear it. All the great and precious promises are lost to them; they afford them no ray of comfort: For they are not the elect of God; therefore they have neither lot nor portion in them. This is an effectual bar to their finding any comfort or happiness, even in that religion whose ways are designed to be "ways of pleasantness, and all her paths peace." 14. And as to you who believe yourselves the elect of God, what is your happiness I hope, not a notion, a speculative belief, a bare opinion of any kind; but a feeling possession of God in your heart, wrought in you by the Holy Ghost, or, the witness of God's Spirit with your spirit that you are a child of God. This, otherwise termed "the full assurance of faith, is the true ground of a Christian's happiness. And it does indeed imply a full assurance that all your past sins are forgiven, and that you are now a child of God. But it does not necessarily imply a full assurance of our future perseverance. I do not say this is never joined to it, but that it is not necessarily implied therein; for many have the one who have not the other.

15. Now, this witness of the Spirit experience shows to be much obstructed by this doctrine; and not only in those who, Believing themselves reprobated, by this belief thrust it far from them, but even in them that have tasted of that good gift, who yet have soon lost it again, and fallen back into doubts, and fears, and darkness, -- horrible darkness, that might be felt! And I appeal to any of you who hold this doctrine, to say, between God and your own hearts, whether you have not often a return of doubts and fears concerning your election or perseverance If you ask, "Who has not" I answer, Very few of those that hold this doctrine; but many, very many, of those that hold it not, in all parts of the earth; -- many of these have enjoyed the uninterrupted witness of his Spirit, the continual light of his countenance, from the moment wherein they first believed, for many months or years, to this day. 16. That assurance of faith which these enjoy excludes all doubt and fear, It excludes all kinds of doubt and fear concerning their future perseverance; though it is not properly, as was said before, an assurance of what is future, but only of what now is. And this needs not for its support a speculative belief, that whoever is once ordained to life must live; for it is wrought from hour to hour, by the mighty power of God, "by the Holy Ghost which is given unto them." And therefore that doctrine is not of God, because it tends to obstruct, if not destroy, this great work of the Holy Ghost, whence flows the chief comfort of religion, the happiness of Christianity. 17. Again: How uncomfortable a thought is this, that thousands and millions of men, without any preceding offense or fault of theirs, were unchangeably doomed to everlasting burnings! How peculiarly uncomfortable must it be to those who have put on Christ! to those who, being filled with bowels of mercy, tenderness, and compassion, could even "wish themselves accursed for their brethren's sake!"

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

2 Find in Christ the way of peace, Peace unspeakable, unknown : By his pain he gives you ease, Life by his expiring groan : Rise, exalted by his fall ; Find in Christ your all in all 3 O believe the record true, God to you his Son hath given ! Ye may now be happy too ; Find on earth the life of heaven : " [love. Live the life of heaven above : All the life of glorious 4 This the universal bliss, Bliss for every soul design' d ; God's original promise this, God's great gift to all mankind ; Blest in Christ this moment be ! Blest to all eternity ! 1 XTE simple souls that stray -*■ Far from the path of peace, (That lonely, unfrequented way To life and happiness,) *2o The Pleasantness of Religion* Why will ye folly love, And throng the downward road, And hate the wisdom from above, And mock the sons of God ? 2 Madness and misery Ye count our life beneath ; And nothing great or good can see, Or glorious, in our death : As only born to grieve, Beneath your feet we lie ; And utterly contemn'd we live, And unlamented die. 3 So wretched and obscure, The men whom ye despise, So foolish, impotent, and poor, -- Above your scorn we rise : We, through the Holy Ghost, Can witness better things ; For He, whose blood is all our boast, Hath made us Priests and Kings. 4 Riches unsearchable In Jesu's love we know ; And pleasures, springing from the well Of life, our souls o'erflow ; The Spirit we receive Of wisdom, grace, and power ; And always sorrowful we live, Rejoicing evermore. 5 Angels our servants are, And keep in all our ways ; And in their watchful hands they bear The sacred sons of grace : Unto that heavenly bliss They all our steps attend ; And God himself our Father is, And Jesus is our Friend. The Goodness of God. 2>7 6 With him we walk in white ; We in his image shine ; Our robes are robes of glorious light, Our righteousness divine : On all the kings of earth With pity we look down ; /£*_*, And claim, in virtue of our birth, A never-fading crown. 2. Descrihing the Goodness of God. HYMN 22. c. m.

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,

2o\' For Relievers Rejoicing. 3 By our bosom -foe beset, Taken in the fowler's net, Passion's unresisting prey, Oft within the toils we lay : Sleeping on the brink of sin, Tophet gaped to take us in ; Mercy to our rescue flew, Broke the snare, and brought us through. 4 Here, as in the lion's den, Undevour'd we still remain ; Pass secure the watery flood, Hanging on the arm of God : Here we raise our voices higher, Shout in the refiner's fire ; Clap our hands amidst the flame, Glory give to Jesu's name. HYMN 239. cm. 1 1-JA1L ! Father, Son, and Holy Ghost, 1 ■■- One God, in Persons Three! Of Thee we make our joyful boast, Our songs we make of Thee. 2 Thou neither canst be felt nor seen ; Thou art a Spirit pure ; Thou from eternity hast been, And always shalt endure. 3 Present alike in every place, Thy Godhead we adore ; Beyond the bounds of time and space, Thou dwell'st for evermore. 4 In wisdom infinite thou art, Thine eye doth all things see ; And every thought of every heart Is fully known to thee. For Believers Rejoicing. 23 1 5 Whate'er thou wilt, in earth below Thou dost, in heaven above : But chiefly we rejoice to know The' almighty God of Love. 6 Thou lov'st whate'er thy hands have made ; Thy goodness we rehearse, In shining characters display'd Throughout our universe. 7 Mercy, with love, and endless grace, O'er all thy works doth reign ; But mostly thou delight 'st to bless Thy favourite creature Man. 8 Wherefore, let every creature give To thee the praise design 'd : But, chiefly, Lord, the thanks receive, The hearts of all mankind. HYMN 240. l. m. On the Attributes of God. OGOD, thou bottomless abyss, Thee to perfection who can know ? O height immense ! What words suffice Thy countless attributes to show ? Unfathomable depths thou art ; O plunge me in thy mercy's sea ! Void of true wisdom is my heart ; With love embrace and cover me ! While thee, all- infinite, I set By faith before my ravish 'd eye, My weakness bends beneath the weight ; O'erpower'd I sink, I faint, T die! -'O'Z Jfcr Believers Rejoicing. 2 Eternity thy fountain was,

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

Our souls resemble thee, An image of the Triune God, To all eternity. For Believers Rejoicing. .247 * HYMN 257. Ts. 1 r^ LORY be to God on high, ^J God whose glory fills the sky : Peace on earth to man forgiven, Man, the well-beloved of heaven. 2 Sovereign Father, heavenly King, Thee we now presume to sing ; Glad, thine attributes confess Glorious all, and numberless. 3 Hail, by all thy works adored ! Hail, the everlasting Lord ! Thee with thankful hearts we prove God of power, and God of love. 4 Christ our Lord and God we own, Christ, the Father's only Son, Lamb of God for sinners slain, Saviour of offending man. 5 Bow thine ear, in mercy bow, Hear, the world's Atonement, Thou ! Jesus, in thy name we pray, Take, O take our sins away ! 6 Powerful Advocate with God, Justify us by thy blood ; Bow thine ear, in mercy bow, Hear, the world's Atonement, Thou ! 7 Hear, for thou, O Christ, alone Art with thy great Father one : One the Holy Ghost with thee ; One supreme, eternal Three. HYMN 258. c. m. 1 JEHOVAH, God the Father, bless, ** And thy own work defend ! With mercy's outstretch'd arms embrace, And keep us to the end ! i34o For Believers Rejoicing. 2 Preserve the creatures of thy love ; By providential care Conducted to the realms above, To sing thy goodness there. 3 Jehovah, God the Son, reveal The brightness of thy face ! And all thy pardon'd people fill With plenitude of grace ! 4 Shine forth with all the Deity, Which dwells in thee alone ; And lift us up, thy face to see On thy eternal throne. 5 Jehovah, God the Spirit, shine, Father and Son to show ! With bliss ineffable, divine, Our ravish* d hearts o'erflow. 6 Sure earnest of that happiness, Which human hope transcends, Be thou our everlasting peace. When grace in glory ends ! HYMN 259. c. m. 1 T-JAIL ! holy, holy, holy Lord ! -*. J- Whom one in Three we know ; By all thy heavenly host adored, By all thy church below. 2 One undivided Trinity With triumph we proclaim ; Thy universe is full of thee, And speaks thy glorious name. 3 Thee, Holy Father, we confess ;

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

4 To thy blessed will resign'd, And stay'd on that alone, I thy perfect strength shall find, Thy faithful mercies own ; Compass'd round with songs of praise, My all to my Redeemer give ; Spread thy miracles of grace, And to thy glory live. For Believers Suffering. SW) HYMN 336. 7's8r6's. FATHER, in the Name I pray Of thy incarnate Love ; Humbly ask, that as my day My suffering strength may prove : When my sorrows most increase, Let thy strongest joys be given : Jesus, come with my distress, And agony is heaven ! 2 Father, Son, and Holy Ghost, For good remember me ! Me, whom thou hast caused to trust For more than life on thee : With me in the fire remain, Till like burnish'd gold I shine, Meet, through consecrated pain, To see the Face Divine. HYMN 337. l. m. 1 INTERNAL Beam of Light Divine, *-^ Fountain of unexhausted love, In whom the Father's glories shine, Through earth beneath, and heaven above 2 Jesus, the weary wanderer's rest, Give me thy easy yoke to bear ; With steadfast patience arm my breast, With spotless love, and lowly fear. 3 Thankful I take the cup from thee, Prepared and mingled by thy skill, Though bitter to the taste it be, Powerful the wounded soul to heal. 3^20 For Believers Suffering 4 Be thou, O Rock of Ages, nigh ! So shall each murmuring thought be gone ; And grief, and fear, and care, shall fly, As clouds before the mid-day sun. 5 Speak to my warring passions, " Peace ! " Say to my trembling heart, " Be still ! " Thy power my strength and fortress is, For all things serve thy sovereign will. 6 O death! where is thy sting? Where now Thy boasted victory, O grave ? Who shall contend with God ? or who Can hurt whom God delights to save ? HYMN 338. l. m. 1 nTHOU Lamb of God, thou Prince of Peace, J- For thee my thirsty soul doth pine ; My longing heart implores thy grace ; O make me in thy likeness shine ! 2 With fraudless, even, humble mind, Thy will in all things may I see ; In love be every wish resign'd, And hallow'd my whole heart to thee. 3 When pain o'er my weak flesh prevails,

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

Be thou alone my one desire ! 6 Be thou my joy, be thou my dread ; In battle cover thou my head : Nor earth, nor hell I then shall fear; 1 then shall turn my steady face, -- Want, pain defy, -- enjoy disgrace, -- Glory in dissolution near. 7 My will be swallow'd up in thee ; Light in thy light still may I see, Beholding thee with open face ; Call'd the full power of faith to prove, Let all my hallow'd heart be love, And all my spotless life be praise. 8 Come, Holy Ghost, all-quickening fire ! My consecrated heart inspire, Sprinkled with the atoning blood ; Still to my soul thyself reveal ; Thy mighty working may I feel, And know that 1 am one with God. oo4 Seeking far full 'Redemption. HYMN 352 2-6'« fr 4-7'*. I TESUS, thou art our King ! *J To mc thy succour bring ; Christ, the mighty One, art thou ; Help for all on thee is laid ; This the word ; I claim it now ; Send ine now the promised aid. 2 High on thy Father's throne, O look with pity down ! Help, O help, attend my call, Captive lead captivity : King of glory, Lord of all, Christ, he Lord, he King to me ! 3 I pant to feel thy sway, And only thee to' obey ; Thee my spirit gasps to meet ; This my one, my ceaseless prayer, Make, O make my heart thy seat, O set up thy kingdom there ! 4 Triumph and reign in me, And spread thy victory ; Hell, and death, and sin control, Pride, and wrath, and every foe, All subdue ; through all my soul Conquering, and to conquer, go. HYMN 353. 6-8'*, second metre. OJESU, source of calm repose, Thy like nor man nor angel knows ; Fairest among ten thousand fair ! Even those whom death's sad fetters bound, Whom thickest darkness compass'd round, Find light and life, if thou appear. Seeking for full Redemption. Sou 2 Effulgence of the Light Divine, Ere rolling planets knew to shine, Ere time its ceaseless course began ; Thou, when the' appointed hour was come, Didst not abhor the virgin's womb, But, God with God, wast man with man.

Nail to the cross my will ; Daily and hourly bid me die, Or altogether kill. 5 Jesus, my life, appear within, And bruise the Serpent's head ; Enter my soul, extirpate sin, Cast out the cursed seed. 6 Hast thou not made me willing, Lord ? Would I not die this hour ? Then speak the killing, quick'ning word Slay, raise me, by thy power. 7 Slay me, and I in thee shall trust, With thy dead men arise ; Awake, and sing out of the dust, Soon as this nature dies. 8 () let it now make haste to die, The mortal wound receive ! So shall I live ; and yet not I, But Christ in me shall live. 9 Be it according to thy word ! This moment let it be ! The life I lose for thee, my Lord, I find again in thee. J4o Seeki?ig for full Redemption. HYMN 363. l. m. 1 V1THAT ! never speak one evil word, * » Or rash, or idle, or unkind ! O how shall I, most gracious Lord, This mark of true perfection find ? 2 Thy sinless mind in me reveal ; Thy Spirit's plenitude impart ; And all my spotless life shall tell The' abundance of a loving heart. 3 Saviour, I long to testify The fulness of thy saving grace ; O might thy Spirit the blood apply, Which bought for me the sacred peace ! 4 Forgive, and make my nature whole ; My inbred malady remove ; To perfect health restore my soul, To perfect holiness and love. 1 FESUS, the gift divine 1 know, *J The gift divine I ask of thee ; That living water now bestow -- Thy Spirit and thyself, on me ; Thou, Lord, of life the fountain art ; Now let me find thee in my heart. 2 Thee let me drink, and thirst no more For drops of finite happiness ; Spring up, O Well, in heavenly power, In streams of pure, perennial peace, In joy, that none can take away, In life, which shall for ever stav. Seeking for full Redemption. o49 3 Father, on me the grace bestow, Unblamable before thy sight, Whence all the streams of mercy flow ; Mercy, thy own supreme delight, To me, for Jesu's sake, impart, And plant thy nature in my heart.

Well-pleasing in thy sight. I ask no higher state ; Indulge me but in this, And soon or later then translate To my eternal bliss. Seeking for full Redemption. oDO HYMN 368. 7's §• 6Y 1 T^ATHER, see this living clod, -*- This spark of heavenly fire ; See my soul, the breath of God, Doth after God aspire : Let it still to heaven ascend, Till I my principle rejoin, Blended with my glorious end, And lost in love divine. 2 Lord, if thou from me hast broke The power of outward sin, Burst this Babylonish yoke, And make me free within : Bid my inbred sin depart, And I thy utmost word shall prove, Upright both in life and heart, And perfected in love. 3 God of all-sufficient grace, My God in Christ thou art ; Bid me walk before thy face, Till I am pure in heart ; Till, transform'd by faith divine, I gain that perfect love unknown, Bright in all thine image shine, By putting on thy Son. 4 Father, Son, and Holy Ghost, In council join again, To restore thine image lost By frail, apostate man : O might I thy form express, Through faith begotten from above, Stamp'd with real holiness, And fill'd with perfect love. 354 Seeking for full Redemption* HYMN 369. l. m. 1 f\ GOD, most merciful and true ! ^^ Thy nature to my soul impart ; 'Stablish with me the cov'nant new, And write perfection on my heart. 2 To real holiness restored, 0 let me gain my Saviour's mind ! And, in the knowledge of my Lord, Fulness of life eternal find. 3 Remember, Lord, my sins no more, That them I may no more forget ; But sunk in guiltless shame adore, With speechless wonder, at thy feet. 4 O'erwhelm'd with thy stupendous grace, 1 shall not in thy presence move ; But breathe unutterable praise, And rapturous awe, and silent love. 5 Then every murmuring thought and vain Expires, in sweet confusion lost ; I cannot of my cross complain ; I cannot of my goodness boast. 6 Pardon'd for all that I have done, My mouth as in the dust I hide ; And glory give to God alone, My God for ever pacified ! HYMN 370. c. m

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

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

3 Lord, I will not let thee go, Till the blessing thou bestow : Hear my Advocate Divine ! Lo ! to his my suit I join ; Join'd to his, it cannot fail : Bless me ; for I will prevail ! 4 Heavenly Father, Life Divine, Change my nature into thine ! Move and spread throughout my soul, Actuate and fill the whole ! Be it I no longer now Living in the flesh, but Thou. 5 Holy Ghost, no more delay ! Come, and in thy temple stay ! Now thine inward witness bear, Strong, and permanent, and clear : Spring of Life, thyself impart : Rise eternal in my heart ! o74 Seeking for full Redemption. HYMN 391. l.m. Ezekiel xxxvi. 25, &c. 1 /^ OD of all power, and truth, and grace, ^J Which shall from age to age endure ; Whose word, when heaven and earth shall pass, Remains and stands for ever sure : 2 That I thy mercy may proclaim, That all mankind thy truth may see, Hallow thy great and glorious name, And perfect holiness in me. 3 Thy sanctifying Spirit pour, To quench my thirst, and make me clean . Now, Father, let the gracious shower Descend, and make me pure from sin. 4 Purge me from every sinful blot ; My idols all be cast aside ; Cleanse me from every sinful thought, From all the filth of self and pride. 5 Give me a new, a perfect heart, From doubt, and fear, and sorrow free ; The mind which was in Christ impart, And let my spirit cleave to thee. (> O take this heart of stone away ! Thy sway it doth not, cannot own : In me no longer let it stay ; O take away this heart of stone ! 7 O that I now, from sin released, Thy word may to the utmost prove, Enter into the promised rest, The Canaan of thy perfect love ! HYMN 392. l. m. 1 T^ATHER, supply my every need ; r Sustain the life thyself hast given ; Seeking for full Redemption. 3/5 Call for the never-failing bread, The manna that comes down from heaven. 2 The gracious fruits of righteousness, Thy blessings' unexhausted store, In me abundantly increase ; Nor ever let me hunger more. 3 Let me no more, in deep complaint,

And have thee all my own ; Thee, O my all-sufficient Good ! I want, and thee alone. C Thy name to me, thy nature grant ; This, only this be given ; Nothing beside my God I want ; Nothing in earth or heaven. 7 Come, O my Saviour, come away ! Into my soul descend ; No longer from thy creature stay, My Author and my End ! 8 Come, Father, Son, and Holy Ghost, And seal me thine abode ! Let all T am in thee be lost ; Let all be lost in God. HYMN 404. 8's8r6's. 1 r\ GLORIOUS hope of perfect love! ^^ It lifts me up to things above ; It bears on eagles' wings ; It gives my ravish'd soul a taste, And makes me for some moments feast With Jesu's priests and kings. Seeking for full Redemption. 385 2 Rejoicing now in earnest hope, I stand, and from the mountain -top See all the land helow : Rivers of milk and honey rise, And all the fruits of Paradise In endless plenty grow. 3 A land of corn, and wine, and oil, Favour'd with God's peculiar smile, With every blessing blest ; There dwells the Lord our Righteousness, And keeps his own in perfect peace, And everlasting rest. 4 O that I might at once go up ! No more on this side Jordan stop, But now the land possess : This moment end my legal years ; Sorrows, and sins, and doubts, and fears, A howling wilderness. 5 Now, O my Joshua, bring me in ! Cast out thy foes ; the inbred sin, The carnal mind, remove ; The purchase of thy death divide ! And O I with all the sanctified Give me a lot of love ! HYMN 405. cm. 1 (~\ JOYFUL sound of gospel grace ! ^^ Christ shall in me appear ; I, even I, shall see his face ; I shall be holy here. 2 This heart shall be his constant home ; I hear his Spirit's cry : " Surely," he saith, " I quickly come ; He saith, who cannot lie. 386 Seeking for full Redemption. 3 The glorious crown of righteousness To me reach' d out I view ; Conqu'ror through him, I soon shall seize, And wear it as my due. 4 The promised land, from Pisgah's top,

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

Let all my fruit be found of thee ; Let all my works in thee be wrought, By thee to full perfection brought. 3 My every weak, though good design, O'er-rule, or change, as seems thee meet ; Jesus, let all my work be thine ! Thy work, O Lord, is all complete, And pleasing in thy Father's sight ; Thou only hast done all things right. 4 Here then to thee thy own I leave ; Mould as thou wilt thy passive clay ; But let me all thy stamp receive, But let me all thy words obey ; Serve with a single heart and eye, And to thy glory live and die. 404 For Believers Saved. HYMN 430. 6-7's. 1 T^ATHER, Son, and Holy Ghost, J- One in Three, and Three in One. As by the celestial host, Let thy will on earth be done ; Praise by all to thee be given, Glorious Lord of earth and heaven ! 2 Vilest of the sinful race, Lo ! I answer to thy call : Meanest vessel of thy grace, Grace divinely free for all, Lo ! I come to do thy will, All thy counsel to fulfil. 3 If so poor a worm as I May to thy great glory live, All my actions sanctify, All my words and thoughts receive ; Claim me for thy service, claim All I have, and all I am. 4 Take my soul and body's powers ; Take my memory, mind, and will ; All my goods, and all my hours, All I know, and all I feel ; All I think, or speak, or do; Take my heart ; -- but make it new ! 5 Now, O God, thine own I am ; Now I give thee back thine own ; Freedom, friends, and health, and fame, Consecrate to thee alone : Thine I live, thrice happy I ! Happier still if thine I die. 6 Father, Son, and Holy Ghost, One in Three, and Three in One, For Believers Saved. 405 As by the celestial host, Let thy will on earth be done ; Praise by all to thee be given, Glorious Lord of earth and heaven ! 1 f^\ GOD, what offering shall I give ^^ To thee, the Lord of earth and skies ? My spirit, soul, and flesh receive,

A holy, living sacrifice ; Small as it is, 'tis all my store ; More should' st thou have, if I had more. 2 Now then, my God, thou hast my soul ; No longer mine, but thine 1 am ; Guard thou thine own, possess it whole; Cheer it with hope, with love inflame : Thou hast my spirit ; there display Thy glory to the perfect day. 3 Thou hast my flesh, thy hallo w'd shrine, Devoted solely to thy will ; Here let thy light for ever shine ; This house still let thy presence fill ; O Source of Life, -- live, dwell, and move In me, till all my life be love ! 4 O never in these veils of shame, Sad fruits of sin, my glorying be! Clothe with salvation, through thy name, My soul, and let me put on thee ! Be living faith my costly dress, And my best robe thy righteousness. 5 Send down thy likeness from above, And let this my adorning be ; Clothe me with wisdom, patience, love, With lowliness and purity, 406 For Believers Saved. Than gold and pearls more precious far. And brighter than the morning star 6 Lord, arm me with thy Spirit's might, Since I am call'd by thy great name * In thee let all my thoughts unite, Of all my works be thou the aim ; Thy love attend me all my days, And my sole business be thy praise ! HYMN 432. c. m. 1 LEATHER, into thy hands alone JL I have my all restored ; My all, thy property I own, The steward of the Lord. 2 Hereafter none can take away My life, or goods, or fame ; Ready at thy demand to lay Them down I always am. 3 Confiding in thy only love, Through Jesus strengthening me, I wait thy faithfulness to prove, And give back all to thee. 4 Take when thou wilt into thy hands, And as thou wilt require ; Resume by the Chaldean bands, Or the devouring fire. 5 Determined all thy will to' obey, Thy blessings I restore ; Give, Lord, or take thy gifts away, I praise thee evermore ! For Believers Saved. 407 1 ^O 1VE me the faith which can remove ^J And sink the mountain to a plain ; Give me the child-like praying love,

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 !

For the Mahometans 1 CUN of unclouded Righteousness, O With healing in thy wings arise, A sad benighted world to bless, Which now in sin and error lies, Wrapt in Egyptian night profound ; With chains of hellish darkness bound. 2 The smoke of the infernal cave, Which half the Christian world o'erspread, Disperse, thou heavenly Light, and save The souls by that Impostor led, That Arab-thief, as Satan bold, Who quite destroy'd thy Asian fold. 3 O might the blood of sprinkling cry For those who spurn the sprinkled blood ! Assert thv glorious Deitv, Stretch out thine arm, thou triune God ! The Unitarian fiend expel, And chase his doctrine back to hell. 4 Come, Father, Son, and Holy Ghost, Thou Three in One, and One in Three ! Resume thy own, for ages lost. Finish the dire apostasy ; For Believers Interceding. 417 Thy universal claim maintain, And Lord of the creation reign ! For the Heathens. 1 ORD over all, if thou hast made, J-- * Hast ransom'd, every soul of man, -- Why is the grace so long delay'd? Why unfulfill'd the saving plan ? The bliss, for Adam's race design'd, When will it reach to all mankind ? 2 Art thou the God of Jews alone, And not the God of Gentiles too ? To Gentiles make thy goodness known ; Thy judgments to the nations show ; Awake them by the gospel call : Light of the world, illumine all ! 3 The servile progeny of Ham Seize, as the purchase of thy blood ; Let all the Heathens know thy name ; From idols to the living God The dark Americans convert ; And shine in every Pagan heart ! 4 As lightning launch 'd from east to west, The coming of thy kingdom be ; To thee, by angel-hosts confest, Bow every soul and every knee ; Thy glory let all flesh behold ! And then fill up thy heavenly fold. HYMN 445. 6-8's. 1 r\ COME, thou radiant Morning Star, ^-J Again in human darkness shine ! Arise resplendent from afar ! Assert thy royalty divine ! Thy sway o'er all the earth maintain, And now begin thv glorious reign. 4Lo For Believers Interceding. s 2 Thy kingdom, Lord, we long to see : Thy sceptre o'er the nations shake ! To' erect that final monarchy,

The souls I from my Lord receive, Of each I an account must give, At that tremendous hour ! 4 Lord over all, and God most high ! Jesus, to thee for help I fly, For constant power and grace ; That, taught by thy good Spirit and led, J may with confidence proceed, And all thy footsteps trace. 5 O teach me my first lesson now And, while to thy sweet yoke I bow, Thy easy service prove, Lowly and meek in heart, I see The art of governing like thee Is governing by love. HYMN 472. 8** $&s 1 AND my house will serve the Lord ■■- But first obedient to his word I must myself appear : By actions, words, and tempers show, That I my heavenly Master know, And serve with heart sincere. 2 I must the fair example set ; From those that on my pleasure wait The stumbling-block remove ; Their duty by my life explain ; And still in all my works maintain The dignity of love. 3 Easy to be entreated, mild, Quickly appeased and reconciled, A follower of my God, 44^ For Believers Interceding. A saint indeed, I long to be, And lead my faithful family In the celestial road. 4 Lord, if thou didst the wish infuse, A vessel fitted for thy use Into thy hands receive ! Work in me both to will and do ; And show them how believers true And real Christians live. 5 With all-sufficient grace supply ; And, lo ! I come to testify The wonders of thv name, Which saves from sin, the world, and hell ; Whose virtue every heart may feel, And every tongue proclaim. 6 A sinner, saved myself from sin, I come my family to win, To preach their sins forgiven ; Children, and wife, and servants seize, And through the paths of pleasantness Conduct them all to heaven. For Children. COME, Father, Son, and Holy Ghost, To whom we for our children cry ; The good desired and wanted most, Out of thy richest grace supply ; The sacred discipline be given, To train and bring them up for heaven. 2 Answer on them the end of all Our cares, and pains, and studies here ; On them, recover' d from their fall, Stamp'd with the humble character, For Believers Interceding. 44<J

Raised by the nurture of the Lord, To all their paradise restored. 3 Error and ignorance remove, Their blindness both of heart and mind Give them the wisdom from above, Spotless, and peaceable, and kind ; In knowledge pure their minds renew ; And store with thoughts divinely true 4 Learning's redundant part and vain Be here cut off, and cast aside ; But let them, Lord, the substance gain In every solid truth abide ; Swiftly acquire, and ne'er forego, The knowledge lit for man to know. 5 Unite the pair so long disjoin'd, Knowledge and vital Piety : Learning and Holiness combined, And Truth and Love, let all men see, In those whom up to thee we give, Thine, wholly thine, to die and live. 6 Father, accept them through thy Son, And ever by thy Spirit guide ! Thy wisdom in their lives be shown, Thy name confess'd and glorified ; Thy power and love diffused abroad, Till all the earth is fill'd with God. HYMN 474. 6-8's. 1 /^APTAIN of our salvation, take ^-^ The souls we here present to thee, And fit for thy great service make These heirs of immortality ; 444 For Believers Interceding t> And let them in thine image rise, And then transplant to Paradise. 2 Unspotted from the world and pure, Preserve them for thy glorious cause, Accustom'd daily to endure The welcome burden of thy cross ; Inured to toil and patient pain, Till all thy perfect mind they gain. 3 Our sons henceforth be wholly thine, And serve and love thee all their days ; Infuse the principle divine In all who here expect thy grace ; Let each improve the grace bestow' d : Rise every child a man of God ! 4 Train up thy hardy soldiers, Lord, In all their Captain's steps to tread ! Or send them to proclaim thy word, Thy gospel through the world to spread, Freely as they receive to give, And preach the death by which we live ! UT who sufficient is to lead And execute the vast design ? How can our arduous toil succeed, When earth and hell their forces join The meanest instruments to' o'erthrow, Which thou hast ever used below ? 2 Mountains, alas ! on mountains rise, To make our utmost efforts vain ; For Believers Interceding. 44o s

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

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

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

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

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 !

CHRIST, whose glory fills the skies, That famous Plant thou art : Tree of Life eternal, rise In every longing heart ! Bid us find the food in thee, For which our deathless spirits pine, Fed with immortality, And fill'd with love divine. Long we have our burden borne, Our own unfaithfulness, Object of the Heathens' scorn, Who mock'd our scanty grace : Jesus, our reproach remove ; Let sin no more thy people shame ! Show us rooted in thy love. In life and death the same. For the Society Praying. 495 In thy spotless people show Thy power and constancy ; Give us thus to feel and know Our fellowship with thee : Give us all thy mind to' express, And blameless in our Lord to' abide, Transcripts of thy holiness, Thy fair unspotted bride. ! /^OME, let us use the grace divine, ^^ And all, with one accord, In a perpetual Covenant join Ourselves to Christ the Lord : 2 Give up ourselves, through Jesu's power His name to glorify ; And promise, in this sacred hour, For God to live and die. 3 The Covenant we this moment make, Be ever kept in mind : -- We will no more our God forsake, Or cast his words behind. 4 We never will throw off his fear, Who hears our solemn vow : -- And if thou art well pleased to hear, Come down, and meet us now ! 5 Thee, Father, Son, and Holy Ghost, Let all our hearts receive ; Present with the celestial host, The peaceful answer give ! 6 To each the covenant blood apply, Which takes our sins away ; And register our names on high, And keep us to that day ! For the Society at Parting. 1 T ORD, we thy will obey, -*-* And in thy pleasure rest ; We, only we, can say, " Whatever is, is best ; " Joyful to meet, willing to part, Convinced we still are one in heart. 2 Hereby we sweetly know Our leve proceeds from thee, -- We let each other go, From every creature free, And cry, in answer to thy call, " Thou art, O Christ, our all in all ! 3 Our Husband, Brother, Friend, Our Counsellor Divine ! Thy chosen ones depend

On no support but thine : Our everlasting Comforter! We cannot want, if thou art here. 4 Still let us, gracious Lord, Sit loose to all below ; And to thy love restored, No other portion know ; Stand fast in glorious liberty, And live and die wrapt up in thee ! BLEST be the dear uniting love, That will not let us part : Our bodies may far off remove,-- We still are one in heart. For the Society at Parting. 497 2 Join'd in one spirit to our Head, Where he appoints we go ; And still in Jesu's footsteps tread, And show his praise below. 3 O may we ever walk in him, And nothing know beside ; Nothing desire, nothing esteem, But Jesus Crucified. 4 Closer and closer let us cleave To his beloved embrace ; Expect his fulness to receive, And grace to answer grace. 5 Partakers of the Saviour's grace, The same in mind and heart, Nor joy, nor grief, nor time, nor place. Nor life, nor death can part. 6 But let us hasten to the day, Which shall our flesh restore, When death shall all be done away, And bodies part no more ! HYMN 535. d. s. m. 1 A ND let our bodies part, -l~V To different climes repair, -- Inseparably join'd in heart The friends of Jesus are. Jesus, the Corner-stone, Did first our hearts unite, And still he keeps our spirits one, Who walk with him in white. 2 O let us still proceed In Jesu's work below ; And, following our triumphant Head, To farther conquests go ! 2 1 49o For the Society at Parting. The vineyard of their Lord Before his labourers lies ; And, lo ! we see the vast reward Which waits us in the skies. 3 O let our heart and mind Continually ascend, That haven of repose to find Where all our labours end ; Where all our toils are o'er, Our suffering and our pain : -- Who meet on that eternal shore, Shall never part again. 4 O happy, happy place, Where saints and angels meet ! There we shall see each other's face, And all our brethren greet. The Church of the first-born, We shall with them be blest, And, crown'd with endless joy, return To our eternal rest. 5 With joy we shall behold,

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.

2 Thee to laud in songs divine Angels and archangels join : We with them our voices raise, Echoing thine eternal praise. Additional Hymns. 507 3 Holy, holy, holy Lord, Live by heaven and earth adored ! Full of thee, they ever cry, << Glory be to God Most High ! " 1 OEING of Beings, God of Love ! -U To thee our hearts we raise ; Thy all-sustaining power we prove, And gladly sing thy praise. 2 Thine, only thine, we pant to be ; Our sacrifice receive ; Made, and preserved, and saved by thee, To thee ourselves we give. 3 Heavenward our every wish aspires ; For all thy mercies' store, The sole return thy love requires Is, that we ask for more. 4 For more we ask ; we open then Our hearts to' embrace thy will ; Turn, and beget us, Lord, again, With all thy fulness fill. 5 Come, Holy Ghost, the Saviour's love Shed in our hearts abroad ! So shall we ever live, and move, And be, with Christ in God. HYMN 544. c. m. On the Sabbath. 1 HPHE Lord of Sabbath let us praise, ■*■ In concert with the blest, Who, joyful, in harmonious lays Employ an endless rest. Mo Additional Hymns. Thus, Lord, while we remember Thee, We blest and pious grow ; By hymns of praise we learn to be Triumphant here below. 2 On this glad day a brighter scene Of glory was display'd, By God, the' eternal Word, than when This universe was made. He rises, who mankind has bought With grief and pain extreme : 'Twas great to speak a world from nought ; 'Twas greater to redeem ! On the Death of Christ. 1 r\ THOU eternal Victim, slain ^-J A sacrifice for guilty man, By the eternal Spirit made An offering in the sinner's stead ; Our everlasting Priest art thou, And plead'st thy death for sinners now. 2 Thy offering still continues new ; Thy vesture keeps its bloody hue ; Thou stand'st the ever-slaughter'd Lamb ; Thy priesthood still remains the same ; Thy years, O God, can never fail ; Thy goodness is unchangeable.

* While thus thy precious death we show Once offer'd up, a spotless Lamb, In thy great temple here below, Thou didst for all mankind atone, And standest now before the throne. 2 Thou standest in the holy place, As now for guilty sinners slain ; The blood of sprinkling speaks, and prays, All prevalent for helpless man ; Thy blood is still our ransom found, And speaks salvation all around. Additional Hymns. £)Jo The smoke of thy atonement here Darken'd the sun, and rent the veil, Made the new way to heaven appear, And show'd the great Invisible : Well pleased in thee, our God look'd down, And calls his rebels to a crown. He still respects thy Sacrifice ; Its savour sweet does always please ; The Offering smokes through earth and skies, Diffusing life, and joy, and peace ; To these, thy lower courts, it comes, And fills them with divine perfumes. We need not now go up to heaven, To bring the long-sought Saviour down ; Thou art to all already given, Thou dost even now thy banquet crown To every faithful soul appear, And show thy real presence here ! HYMN 552. J's §■ 6's. 1 TESUS drinks the bitter cup, J The wine-press treads alone ; Tears the graves and mountains up, By his expiring groan ; Lo ! the powers of heaven he shakes ; Nature in convulsions lies ; Earth's profoundest centre quakes : The great Jehovah dies ! 2 Dies the glorious cause of all ! The true eternal Pan Falls, to raise us from our fall, To ransom sinful man ! Well may Sol withdraw his light, With the Sufferer sympathize, Leave the world in sudden night. While the Creator dies ! 514 Additional Hymns. 3 Well may heaven be clothed in black, And solemn sackcloth wear, Jesu's agonies partake, The hour of darkness share : Mourn the' astonish'd hosts above ; Silence saddens all the skies ; Kindler of seraphic love, The God of Angels dies ! 4 O my God, he dies for me, I feel the mortal smart ! See him hanging on the tree, -- A sight that breaks my heart ! O that all to thee might turn ! Sinners, ye may love him too : Look on him ye pierced, and mourn For one who bled for you !

3 When thou hadst render'd up thy breath, And dying drawn the sting of death, Thou didst from earth triumphant rise, And ope the portals of the skies, That all who trust in thee alone Might follow and partake thy throne 4 Seated at God's right hand again, Thou dost in all his glory reign ; Thou dost, thy Father's image, shine In all the attributes divine ; And thou with judgment clad shalt come To seal our everlasting doom. 5 Wherefore we now for mercy pray, O Saviour, take our sins away ! Before thou as our Judge appear, In dreadful majesty severe, Appear our Advocate with God, And save the purchase of thy blood. 6 Hallow, and make thy servants meet) And with thy saints in glory seat ; •)OV Hymns of Adoration. Sustain and bless us by thy sway, And keep to that tremendous day, When all thy church shall chant above The new eternal song of love. 1 O AVIOUR, we now rejoice in hope, ^ That thou at last wilt take us up ; With daily triumph we proclaim, And bless and magnify thy name ; And wait thy greatness to adore When time and death shall be no more. 2 Till then with us vouchsafe to stav, And keep us pure from sin to-day ; Thy great confirming grace bestow, And guard us all our days below ; And ever mightily defend, And save thy servants to the end. 3 Still let us, Lord, by thee be blest, Who in thy guardian mercy rest : Extend thy mercy's arms to me, The weakest soul that trusts in Thee ; And never let me lose thy love, Till I, even I, am crown'd above. HYMN 567. i • m. The JVorks of God 1 r | ^HE spacious firmament on high, A With all the blue ethereal sky, And spangled heavens, a shining frame, Their great Original proclaim. 2 The' unwearied sun, from day to day, Does his Creator's power display ; And publishes to every land The work of an almighty hand. Hymns of Adoration. odl ?> Soon as the evening shades prevail, The moon takes up the wondrous tale ; And nightly to the list'ning earth Repeats the story of her birth.

Pour'd out his cries and tears ; And, though exalted, feels afresh What every member bears. Ou2 Incarnation, $-c, of Christ. 4 He '11 never quench the smoking flax. But raise it to a flame ; The bruised reed he never breaks, Nor scorns the meanest name. 5 Then let our humble faith address His mercy and his power : We shall obtain delivering grace In the distressing hour. HYMN 647. c. it. " God is Light." 1 (~\ SUN of Righteousness, arise, ^^ With healing in thy wing ! To my diseased, my fainting soul, Life and salvation bring. 2 These clouds of pride and sin dispel, By thy all-piercing beam ; Lighten my eyes with faith, my heart With holy hope inflame. 3 My mind, by thy all-quick'ning power, From low desires set free ; Unite my scatter'd thoughts, and fix My love entire on thee. 4 Father, thy long-lost son receive ; Saviour, thy purchase own ; Blest Comforter, with peace and joy Thy new-made creature crown. 5 Eternal, undivided Lord, Co-equal One and Three, On Thee, all faith, all hope be placed All love be paid to Thee ! Hymns on the Holy Spirit. 593 HYMN 648. e. m. The Excellency of Christ's Religion. 1 ET everlasting glories crown -*-^ Thy head, my Saviour and my Lord ; Thy hands have brought salvation down, And writ the blessing in thy word. 2 In vain our trembling conscience seeks Some solid ground to rest upon ; With long despair our spirit breaks, Till we apply to Thee alone. 3 How well thy blessed truths agree ! How wise and holy thy commands ! Thy promises, how firm they be ! How firm our hope and comfort stands ! 4 Should all the forms that men devise Assault my faith with treacherous art, I 'd call them vanity and lies, And bind thy Gospel to my heart. HYMN 649. cm. Hymn to the Holy Spirit. 1 TTAIL, Holy Ghost, Jehovah, Third A X In order of the Three ; Sprung from the Father and the Word From all eternity ! 2 Thy Godhead brooding o'er the' abyss Of formless waters lay ; Spoke into order all that is, And darkness into day. d&^ Hymns on 3 In deepest hell, or heaven's height,

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.

3 And shall we then for ever live At this poor dying rate ? Our love so faint, so cold to Thee, And thine to us so great ! 4 Come, Holy Spirit, heavenly Dove, With all thy quick'ning powers ; Come, shed abroad the Saviour's love, And that shall kindle ours. HYMN 653. l. m. The Day of Pentecost. 1 /^OME, Holy Spirit, raise our songs, ^-^ To reach the wonders of the day, When with thy fiery cloven tongues Thou didst those glorious scenes display k2 O 'twas a most auspicious hour, Season of grace and sweet delight, When thou didst come with mighty power, And light of truth divinely bright. 3 By this the blest disciples knew Their risen Head had enter'd heaven ; Had now obtain'd the promise due, Fully by God the Father given. 4 Lord, we believe to us and ours The apostolic promise given ; We wait the Pentecostal powers, The Holy Ghost sent down from heaven. 5 Ah ! leave us not to mourn below. Or long for thy return to pine ; / The Holy Spirit. 597 Now, Lord, the Comforter bestow, And fix in us the Guest divine. 6 Assembled here with one accord, Calmly we wait the promised grace, The purchase of our dying Lord : Come, Holy Ghost, and fill the place. 7 If every one that asks may find, If still thou dost on sinners fall, Come as a mighty rushing wind ; Great grace be now upon us all. 8 Behold, to thee our souls aspire, And languish thy descent to meet ■ Kindle in each the living fire, And fix in every heart thy seat. Veni, Creator. 1 /CREATOR, Spirit, by whose aid ^^ The world's foundations first were laid, Come visit every waiting mind, Come pour thy joys on human kind ; From sin and sorrow set us free, And make thy temples worthy thee. 2 O source of uncreated heat, The Father's promised Paraclete ! Thrice holy Fount, immortal Fire, Our hearts with heavenly love inspire : Come, and thy sacred unction bring, To sanctify us while we sing. 3 Plenteous of grace, descend from high, Rich in thy sevenfold energy ! Thou strength of His almighty hand, Whose power does heaven and earth command, OJo Hymns on Refine and purge our earthly parts, And stamp thine image on our hearts.

4 Create all new ; our wills control, Subdue the rebel in our soul ; Chase from our minds the' infernal foe And peace, the fruit of faith, bestow : And, lest again we go astray, Protect and guide us in the way. 5 Immortal honours, endless fame Attend the' almighty Father's name ; The Saviour Son be glorified, Who for lost man's redemption died ; And equal adoration be, Eternal Comforter, to Thee ! HYMN 655. l. m. The promised Comforter. 1 1ESUS, we on the words depend, ** Spoken by thee while present here, -- . i( The Father in my name shall send The Holy Ghost, the Comforter." 2 That promise made to Adam's race, Now, Lord, in us, even us, fulfil ; And give the Spirit of thy grace, To teach us all thy perfect will. 3 That heavenly Teacher of mankind, That Guide infallible impart, To bring thy sayings to our mind, And write them on our faithful heart. 4 He only can the words apply, Through which we endless life possess ; And deal to each his legacy, Our Lord's unutterable peace. 5 That peace of God, that peace of thine, O might he now to us bring in. the Holy Spirit. 599 And fill our souls with power divine, And make an end of fear and sin. 6 The length and breadth of love reveal, The height and depth of Deity ; And all the sons of glory seal, And change, and make us all like thee HYMN 656. c. m. The same. 1 ^VVTHY should the children of a king * » Go mourning all their days ? Great Comforter, descend, and bring The tokens of thy grace. 2 Dost thou not dwell in all thy saints, And seal the heirs of heaven ? When wilt thou banish my complaints And show my sins forgiven ? 3 Assure my conscience of its part In the Redeemer's blood ; And bear thy witness with my heart, That I am born of God. 4 Thou art the earnest of his love, The pledge of joys to come : May thy blest wings, celestial Dove, Safely convey me home ! The same. 1 INTERNAL Spirit, come -1-- ' Into thy meanest home ; From thy high and holy place,

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.

And tell the wonders he hath done, Through all their land : The listening spheres attend, And swell the growing fame ; And sing, in songs which never end, The wondrous Name. 2 The God who reigns on high The great archangels sing ; And, " Holy, holy, holy," cry, " Almighty King ! Who was and is the same, And evermore shall be; •Jehovah, Father, Great I AIM, We worship Thee." 61 ~2 The Experience, SfC., 3 Before the Saviour's face, The ransom 'd nations bow ; O'erwhelm'd at his almighty grace, For ever new : He shows his prints of love, -- They kindle to a mime ! And sound through all the worlds above, The slaughter' d Lamb. 4 The whole triumphant host Give thanks to God on high ; " Hail, Father, Son, and Holy Ghost," They ever cry : Hail, Abraham's God, and mine! (I join the heavenly lays,) All might and majesty are thine, And endless praise. HYMN 672. l. m. " They that wait upon the Lord shall renew their strength : they shall run, and not be weary" 1 \ WAKE, our souls ! away, our fears ! ^~^- Let every trembling thought be gone ! Awake, and run the heavenly race, And put a cheerful courage on. 2 True, 'tis a strait and thorny road, And mortal spirits tire and faint ; But they forget the mighty God, That feeds the strength of every saint. 3 O mighty God, thy matchless power Is ever new, and ever young; And firm endures, while endless years Their everlasting circles run. 4 From Thee, the ever-flowing Spring, Our souls shall drink a fresh supply ; of Believers. 613 While such as trust their native strength Shall melt away, and droop, and die. 5 Swift as the eagle cuts the air, We '11 mount aloft to thine abode ; On wings of love our souls shall fly, Nor tire along the heavenly road. HYMN 6/3. s. m. Trust in Providence. COMMIT thou all thy griefs And ways into his hands, To His sure truth and tender care, Who earth and heaven commands. 42 Who points the clouds their course, Whom winds and seas obey ; He shall direct thy wandering feet, He shall prepare thy way. 3 Thou on the Lord rely, So safe shalt thou go on ;

" 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 !

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

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,

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!

A thousand oracles divine . 251 Author of faith, appear . . 621 Author of faith, eternal Worn 95 Author of faith, to thee I cry 1 17 Author of faith, we seek thy 428 Awake, my soul, and with the 680 Awake, our souls! away, our 612 Away, my needless fears . 615 Away with our fears, The . 223 Away with our sorrow and fear 75 Before Jehovah's awful throne 505 Before the great Three-One 61 1 Begin, my soul, some heavenly 553 Behold, how good a thing . 457 Behold, the blind their sight 563 Behold the Saviour of mankind 27 Behold the servant of the Lord 403 Behold the sure foundation . 569 Being of Beings, God of Love 507 Be it according to thy word 346 Be it my only wisdom here 307 Bid me of men beware . . 300 Bless'd are the humble souls 616 Blessed are the pure in heart 625 Blessing, honour, thanks, and 52 Blest be our everlasting Lord 239 Blest be the dear uniting love 496 Blow ye the trumpet, blow 590 Branch of Jesse's stem, arise 594 Brethren in Christ, and well 679 But above all, lay hold . . 254 But can it be, that I should . 270 Bit who sufficient is to lead 444 By faith we find the place . 66 By secret influence from above 608 Canst thou reject our dying fi82 Captain of Israel's host, and 311 Captain of our salvation, take 443 Cast on the fidelity . . . 318 Celebrate ImmanuePs name 556 Centre of our hopes thou art 478 Christ, from whom all . . IN] Christ, our Head, gone up on 481 Christ, the Lord, is risen . 576 Christ, the true anointed Seer 588 Christ, whose glory fills the 494 Come, all whoe'er have set . 464 Come, all who truly bear . 509 Come, and let us sweetly join 483 Come away to the skies . . 459 Come, Desire of nations . 516 Come, Father, Son, and Holy Ghost, Honour .... 445 Come, Father, Son, and Holy Ghost, One God . . . 242 Come, Father, Son, and Holy Ghost, To 442 Come, Father, Son, ana Holy

Father, I dare believe . . 390 Father, I stretch my hands to 607 Father, if justly still we claim 426 Father, if thou must reprove 174 Father, in the name I pray . 319 Father, into thy hands alone 406 Father, live, by all things fear'd 671 Father of all, by whom we are 435 Father of all, in whom alone I Father of all, thy care we bless 667 Father of all, whose powerful 227 Father of boundless grace . 629 Father of earth and sky . . 549 Father of everlasting grace . 361 Father of faithful Abraham 421 Father of Jesus Christ, my Lord, 1 humbly . . . 118 Father of Jesus Christ, my Lord, My Saviour ... 343 Father of Jesus Christ the Just 145 Father of lights, from whom 98 Father of lights, thy needful 137 Father of me and all mankind 242 Father of mercies, in thy word 671 Father of omnipresent grace 82 Father of our dying- Lord . 473 Father, see this living clod . 353 Father, Son, and Holy Ghost, In solemn power . . . 446 Father, Son, and Holy Ghost, One in Three 404 Father, Son, and Spirit, hear 479 Father, supply my every need 374 Father, to thee I lift mine eyes 295 Father, to thee my soul I lift 409 Father, whose everlasting love 42 Fondly my foolish heart essays 280 For ever here my rest shall be 327 Forgive us for thy mercy's . 477 Forth in thy name, O Lord . 309 Fountain of life and all my . 222 From all that dwell below the 634 From Jesu's sacrifice . . 676 From whence these dire . 564

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,

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 '

Call them into thy 23 (all'-d to sustain 294 Can these avert . 124 Can you doubt if 14 Canst thou deny . 603 Captain, God of 629 Careful without . 310 Careless through 308 Cast out thy foes 133 Cause us the record 454 Cheer'd by a . . 595 Cheerful they walk 667 Children of faithful 110 Chosen of God . 570 Christ, by highest 555 Christ forever . 590 Christ hath the . 366 Christ, mv Master 448 Christ, our Brother 203 Christ our Lord . 247 Christ shall bless 518 Christ, the Head 366 Circled round with 577 Close behind the 657 Close by thy side 320 Close follow'd by 660 Closer and closer 497 Closer knit to thee 432 Clothed with the 418 Clothe me with thy 109 Come, all ye souls 8 Come, almighty . 369 Come, and all our 331 Come, and main- 585 Come, and partake 9 Come, and possess 135 Come, Desire of 556 Come, Father, in 526 Come, Father, Son 384 Come, glorious . 269 Come, Holy Ghost 88 333, 360, 507 Come, Holv Spirit 595 Come in, come in 474 Come, in this ac- 380 Come, in thy plead-283 Come, Jesus, and 450 Come, Lord, and 519 Come, Lord, from 456 Come, Lord, the 372 Come, Lord, thy 630 Come, O come, all 288 Come, O my com- 363 Come, () my God 386 Come, O my guilty 34 Come, O mv Sav- 384 Come, O thou . 362 Come quickly gra-210 Come quickly in 203 Come quickly . . 122 Come, Saviour . 389 Come then, and . 262 351 ;

For this, as taught 396 For this I at thy . 176 For this in faith we 77 Forthisin steadfast 340 For this let men . 268 For this my heart 519 For this, (no longerl99 For this only thing 110 For this the plead- 22 For this the saints 199 For this thou hast 253 For this we ask, in 437 For thou art their 194 For thy glory we . 459 For thy lovingkind- 527 For thy own mercy 'si 03 For us is prepared 653 For us wast thou 682 Give all thy saints 489 Grov'lingon earth 107 Give him then, and 226 Guard himfrom all 434 Give me a new Give me a sober Give me faith to. Give me, Lord, a Guide of my life Guilty I stand Hail, by all thy Hail, everlasting Hail, Galilean Give me, Lord, the 160 Give me, O give 279 Give me on thee . 2.94 j Hail, Holy Ghost 594 Give me the grace 142]Hail, holy, holy . 249 Give me thy . . 268 Give me thyself . 394 Give me to bear . 309 Give me to feel . 29 Give the pure gos- 635 Give the pure word 639 Give to mine eyes 182 For what to thee 275 Give up ourselves 495 For what you have 566 Give us ourselves 85 For while thou, my 343 Give us quietly to 494 For who by faith . 398 For whom didst . 153 For you and for . 567 For you the purple 34 Forbid it, Lord . 571 Forgive, and make 348 Forgive me, Lord 680 Forward they cast 569 Fountain of alI-suf-279 Fountain of good 41 Fountain of unex- 167 Free from anger 476 Giver and Lord of 229 Giver of peace and 472 Giver of peniten- 643 Gladly the toys of 462 Gladness and joy 111 Glory to God be- 225 Glory to his name 194 Go meet him in . 67 (Jo up with Christ 303 God did in Christ 560 God in the flesh . 581 God in this dark 208 i

His adorable will . 49 His blood demands 409 His blood to all our 412 His burden who . 463 His death is my . 567 His every word . 553 His foes and ours 582 His Israel himself 688 His love is mighty 9 His love, surpassing 96 His mercy he will 11 1 His name the sin- 37 His offering pure . 537 His only righteous- 40 His own on earth 191 His passion alone 464 His providence . 644 His purposes will 520 His sacred limbs 29 His sacred unction 302 His Son the Father '^74 His sov'reign pow'r505 His Spirit revives 212 His word did out 534 Holy Ghost, no . 373 Holy Ghost, the 473 Holy, holy, holy . 507 Honour, and might 202 Honour for ever 581 Honour, glory . 629 How blessed are our636 How blest are they 30 How blest is our 50 How can it be, thou 30 How cheering is . 636 How cold and . 606 How happy the manl94 How happy thepeo- 73 How happy then are 69 HowhaveIthySpi-177 How kind are thy 546 How long, great 425 How often, when 645 How pleasant and 455 How shall a sinner 148 How shall I find 173 How shall I leave 46 How shall I thank 351 How shall polluted 532 How shall weak . 129 How slowly doth 549 How sure estab- 533 How then ought 1 47 How well thy . . .593 Flow would my . 607 Humble, and teach-333 Husband of thy . 480 I all thy holy will 341 I am all unclean 107 I am never at one 178 I ask in confidence 340 I ask the blood- 395 I ask them whence 658

16. If you are not willing to lose all the labour you have been at, to break the will of your child, to bring his will into subjection to yours, that it may be afterward subject to the will of God, there is one advice which, though little known, should be particularly attended to. It may seem a small circumstance; but it is of more consequence than one can easily imagine. It is this: Never, on any account, give a child anything that it cries for. For it is a true observation, (and you may make the experiment as often as you please,) if you give a child what he cries for you pay him for crying; and then he will certainly cry again. "But if I do not give it to him when he cries, he will scream all day long." If he does it is your own fault; for it is in your power effectually to prevent it: For no mother need suffer a child to cry aloud after it is a year old. "Why, it is impossible to hinder it." So many suppose, but it is an entire mistake. I am a witness of the direct contrary; and so are many others. My own mother had ten children, each of whom had spirit enough; yet not one of them was ever heard to cry aloud after it was a year old. A gentlewoman of Sheffield (several of whose children I suppose are alive still) assured me she had the same success with regard to her eight children. When some were objecting to the possibility of this, Mr. Parson Greenwood (well-known in the north of England) replied, "This cannot be impossible: I have had the proof of it in my own family. Nay, of more than this. I had six children by my former wife; and she suffered none of them to cry aloud after they were ten months old. And yet none of their spirits were so broken, as to unfit them for any of the offices of life." This, therefore, may be done by any woman of sense, who may thereby save herself abundance of trouble, and prevent that disagreeable noise, the squalling of young children, from being heard under her roof.

4. But we may bring this matter to a short issue by recurring to the very words of the text. They that have voluntarily connected themselves with such a pastor as answers the description given therein; such as do in fact, "watch over their souls, as they that shall give account;" such as do "nourish them up with the words of eternal life;" such as feed them as with the "pure milk of the word," and constantly apply it to them "for doctrine, for reproof, for correction, and for instruction in righteousness;" -- all who have found and chosen guides of this character, of this spirit and behaviour, are undoubtedly required by the Apostle to "obey and submit themselves" to them. III. 1. But what is the meaning of this direction This remains to be considered. In what sense, and how far, does the Apostle direct them to "obey and submit" to their spiritual guides If we attend to the proper sense of the two words here used by the Apostle, we may observe that the former of them peiqesqe, (from peiqv to persuade) refers to the understanding, the latter, upeikete to the will, and outward behaviour. To begin with the former. What influence ought our spiritual guides to have over our understanding! We dare no more call our spiritual fathers Rabbi, than the "fathers of our flesh." We dare no more yield implicit faith to the former than to the latter. In this sense "one is our Master," (or rather Teacher,) "who is in heaven." But whatever submission, of even our understanding, is short of this, we may, nay, we ought to yield to them. 2. To explain this a little farther. St. James uses a word which is nearly allied to the former of these: "The wisdom which is from above is, eupeiqhs, easy to be convinced, or to be persuaded." Now, if we ought to have and to show this wisdom toward all men, we ought to have it in a more eminent degree, and to show it upon every occasion, toward those that "watch over our souls." With regard to these, above all other men, we should be "easy to be entreated;" easily convinced of any truth, and easily persuaded to anything that is not sinful.

You that read this, do you apply it to yourself Do you examine yourself thereby Do not you stop your own growth in grace, if not by willful disobedience to this command; yet by a careless inattention to it, by not considering it, as the importance of it deserves If so, you defraud yourself of many blessings which you might enjoy. Or, are you of a better mind; of a more excellent spirit Is it your fixed resolution and your constant endeavour "to obey them that have the rule over you in the Lord;" to submit yourself as cheerfully to your spiritual as to your natural parents Do you ask, "Wherein should I submit to them" The answer has been given already: Not in things enjoined of God; not in things forbidden by him; but in things indifferent: In all that are not determined, one way or the other, by the oracles of God. It is true, this cannot be done, in some instances without a considerable degree of self-denial, when they advise you to refrain from something that is agreeable to flesh and blood. And it cannot be obeyed in other instances without taking up your cross; without suffering some pain or inconvenience that is not agreeable to flesh and blood. For that solemn declaration of our Lord has place here, as well as on a thousand other occasions: "Except a man deny himself, and take up his cross daily, he cannot be my disciple." But this will not affright you, if you resolve to be not only almost, but altogether, a Christian; if you determine to fight the good fight of faith, and lay hold on eternal life.

(III). 1. It remains only to show the excellency of it. And this may appear from one single consideration: This institution unites together in one all the various acts of mercy. The several works of charity mentioned above are all contained in this. It comprises all corporeal (if I may so speak) and all spiritual benefits; all the instances of kindness which can be shown either to the bodies or souls of men. To show this beyond all contradiction, there needs no studied eloquence, no rhetorical colouring, but simply and nakedly to relate the thing as it is. 2. The thing attempted, and not only attempted, but actually performed,(so has the goodness of God prospered the labours of these lovers of mankind!) is no less, in a qualified sense, than restoring life to the dead. Is it any wonder, then, that the generality of men should at first ridicule such an undertaking that they should imagine the persons who aimed at any such thing must be utterly out of their senses Indeed, one of old said, "Why should it be thought a thing incredible with you, that God should raise the dead" Cannot He, who bestowed life at first, just as well bestow it again But it may well be thought a thing incredible, that man should raise the dead; for no human power can create life. And what human power can restore it Accordingly, when our Lord (whom the Jews at that time supposed to be a mere man) came to the house of Jairus, in order to raise his daughter from the dead, upon the first intimation of his design, "they laughed him to scorn." "The maid," said he, "is not dead, but sleepeth." "This is rather to be called sleep than death; seeing her life is not at an end; but I will quickly awaken her out of this sleep."

3. However, it is certain, she was really dead, and so beyond all power but that of the Almighty. But see what power God has now given to man! To his name be all the praise! See with what wisdom he has endued these sons of mercy! teaching them to stop the parting soul, to arrest the spirit just quitting the breathless clay, and taking wing for eternity! Who hath seen such a thing Who hath heard such things Who hath read them in the annals of antiquity Sons of men, "can these dry bones live" Can this motionless heart beat again Can this clotted blood flow any more Can these dry, stiff vessels open to give it passage Can this cold flesh resume its native warmth, or those eyes again see the sun Surely these are such things (might one not almost say, such miracles) as neither we, of the present generation, nor our fathers had known! 4. Consider, I entreat you, how many miracles of mercy (so to speak) are contained in one! That poor man, who was lately numbered with the dead, by the care and pains of these messengers of God, again breathes the vital air, opens his eyes, and stands up upon his feet. He is restored to his rejoicing family, to his wife, to his (late) helpless children, that he may again, by his honest labour, provide them with all the necessaries of life. See now what ye have done, ye ministers of mercy! Behold the fruit of your labour of love! Ye have been an husband to the widow, a father to the fatherless. And hereby ye have given meat to the hungry, drink to the thirsty, clothes to the naked: For hungry, thirsty, and naked these little ones must have been, had not you restored him that prevents it. You have more than relieved, you have prevented, that sickness which might naturally have arisen from their want of sufficient food to eat, or raiment to put on. You have hindered those orphans from wandering up and down, not having a place where to lay their head. Nay, and very possibly you have prevented some of them from being lodged in a dreary, comfortless prison.

18. Yea, and before this, even in the first century, even in the apostolic age, what account does St. John give of several of the churches which he himself had planted in Asia How little were those congregations better than many in Europe at this day Nay, forty or fifty years before that, within thirty years of the descent of the Holy Ghost, were there not such abominations in the church of Corinth as were "not even named among the Heathens" So early did "the mystery of iniquity" begin to work in the Christian church! So little reason have we to appeal to "the former days," as though they were "better than these!" 19. To affirm this, therefore, as commonly as it is done, is not only contrary to truth, but is an instance of black ingratitude to God, and a grievous affront to his blessed Spirit. For whoever makes a fair and candid inquiry, will easily perceive that true religion has in no wise decreased, but greatly increased, in the present century. To instance in one capital branch of religion, the love of our neighbour. Is not persecution well nigh vanished from the face of the earth In what age did Christians of various denominations show such forbearance toward each other When before was such lenity shown by governors toward their respective subjects not only in Great Britain and Ireland, but in France and Germany; yea, every part of Europe Nothing like this has been seen since the time of Constantine; no, not since the time of the Apostles.

5. And it is natural for us to make the same reflection, and to entertain the same fear. But how may we prevent this uneasy reflection, and effectually cure this fear First. By considering what David does not appear to have taken at all into his account; namely, that the body is not the man; that man is not only a house of clay, but an immortal spirit; a spirit made in the image of God; an incorruptible picture of the God of glory; a spirit that is of infinitely more value than the whole earth; of more value than the sun, moon, and stars, put together; yea, than the whole material creation. Consider that the spirit of man is not only of a higher order, of a more excellent nature, than any part of the visible world, but also more durable; not liable either to dissolution or decay. We know all the things "which are seen are temporal;" -- of a changing, transient nature; -- but "the things which are not seen" (such as is the soul of man in particular) "are eternal." "They shall perish," but the soul remaineth. "They all shall wax old as a garment;" but when heaven and earth shall pass away, the soul shall not pass away. 6. Consider, Secondly, that declaration which the Father of spirits hath made to us by the Prophet Hosea: "I am God, and not man: Therefore my compassions fail not." As if he had said, "If I were only a man, or an angel, or any finite being, my knowledge might admit of bounds, and my mercy might be limited. But `my thoughts are not as your thoughts,' and my mercy is not as your mercy. `As the heavens are higher than earth, so are my thoughts higher than your thoughts;' and `my mercy,' my compassion, my ways of showing it, `higher than your ways.'"

13. Soon after the pouring out of the Holy Ghost on the day of Pentecost, in the infancy of the Christian Church, there was indeed a glorious change. "Great grace was then upon them all," Ministers as well as people. "The multitude of them that believed were of one heart and of one soul." But how short a time did this continue! How soon did the fine gold become dim! Long before even the apostolic age expired, St. Paul himself had ground to complain, that some of his fellow-labourers had forsaken him, having "loved the present world." And not long after, St. John reproved divers of the angels, that is, the ministers, of the churches in Asia, because, even in that early period, their "works were not found perfect before God." 14. Thus did "the mystery of iniquity" begin to "work," in the Ministers as well as the people, even before the end of the apostolic age. But how much more powerfully did it work, as soon as those master-builders, the Apostles, were taken out of the way! Both Ministers and people were then farther and farther removed from the hope of the gospel. Insomuch that when St. Cyprian, about an hundred and fifty years after the death of St. John, describes the spirit and behaviour both of the laity and clergy that were round about him, one would be ready to suppose he was giving us a description of the present clergy and laity of Europe. But the corruption which had been creeping in drop by drop, during the second and third century, in the beginning of the fourth, when Constantine called himself a Christian, poured in upon the church with a full tide. And whoever reads the history of the church, from the time of Constantine to the Reformation, will easily observe that all the abominations of the heathen world, and, in following ages, of the Mahometans, overflowed every part of it. And in every nation and city the Clergy were not a whit more innocent than the laity.

11. Indeed, nearly fifty years ago, when the Preachers, commonly called Methodists, began to preach that grand scriptural doctrine, salvation by faith, they were not sufficiently apprized of the difference between a servant and a child of God. They did not clearly understand, that even one "who feareth God, and worketh righteousness, is accepted of him." In consequence of this, they were apt to make sad the hearts of those whom God had not made sad. For they frequently asked those who feared God, "Do you know that your sins are forgiven" And upon their answering, "No," immediately replied, "Then you are a child of time devil." No; this does not follow. It might have been said, (and it is all that can be said with propriety,) "Hitherto you are only a servant, you are not a child of God. You have already great reason to praise God that he has called you to his honourable service. Fear not. Continue crying unto him, `and you shall see greater things than these.'" 12. And, indeed, unless the servants of God halt by the way, they will receive the adoption of sons. They will receive the faith of the children of God, by his revealing his only begotten Son in their hearts. Thus, the faith of a child is, properly and directly, a divine conviction, whereby every child of God is enabled to testify, "The life that I now live, I live by faith the Son of God, who loved me, and gave himself for me." And whosoever hath this, the Spirit of God witnesseth with his spirit, that he is a child of God. So the Apostle writes to the Galatians: "Ye are the sons of God by faith. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father;" that is, giving you a childlike confidence in him, together with a kind affection toward him. This then it is, that (if St. Paul was taught of God, and wrote as he was moved by the Holy Ghost) properly constitutes the difference between a servant of God, and a child of God. "He that believeth," as a child of God, "hath the witness in himself." This the servant hath not. Yet let no man discourage him; rather, lovingly exhort him to expect it every moment.

6. They know, indeed, that at the same time a man is justified, sanctification properly begins. For when he is justified, he is "born again," "born from above," "born of the Spirit;" which, although it is not (as some suppose) the whole process of sanctification, is doubtless the gate of it. Of this, likewise, God has given them a full view. They know, the new birth implies as great a change in the soul, in him that is "born of the Spirit," as was wrought in his body when he was born of a woman: Not an outward change only, as from drunkenness to sobriety, from robbery or theft to honesty; (this is the poor, dry, miserable conceit of those that know nothing of real religion;) but an inward change from all unholy, to all holy tempers, -- from pride to humility, from passionateness to meekness, from peevishness and discontent to patience and resignation; in a word, from an earthly, sensual, devilish mind, to the mind that was in Christ Jesus. 7. It is true, a late very eminent author, in his strange "Treatise on Regeneration," proceeds entirely on the supposition, that it is the whole gradual progress of sanctification. No; it is only the threshold of sanctification, the first entrance upon it. And as, in the natural birth, a man is born at once, and then grows larger and stronger by degrees; so in the spiritual birth, a man is born at once, and then gradually increases in spiritual stature and strength. The new birth, therefore, is the first point of sanctification, which may increase more and more unto the perfect day. 8. It is, then, a great blessing given to this people, that as they do not think or speak of justification so as to supersede sanctification, so neither do they think or speak of sanctification so as to supersede justification. They take care to keep each in its own place, laying equal stress on one and the other. They know God has joined these together, and it is not for man to put them asunder: Therefore they maintain, with equal zeal and diligence, the doctrine of free, full, present justification, on the one hand, and of entire sanctification both of heart and life, on the other; being as tenacious of inward holiness as any Mystic, and of outward, as any Pharisee.

11. I am conscious to myself of one more property, commonly called liberty. This is very frequently confounded with the will; but is of a very different nature. Neither is it a property of the will, but a distinct property of the soul; capable of being exerted with regard to all the faculties of the soul, as well as all the motions of the body. It is a power of self-determination; which, although it does not extend to all our thoughts and imaginations, yet extends to our words and actions in general, and not with many exceptions. I am full as certain of this, that I am free, with respect to these, to speak or not to speak, to act or not to act, to do this or the contrary, as I am of my own existence. I have not only what is termed, a "liberty of contradiction," -- power to do or not to do; but what is termed, a "liberty of contrariety," -- a power to act one way, or the contrary. To deny this would be to deny the constant experience of all human kind. Every one feels that he has an inherent power to move this or that part of his body, to move it or not, and to move this way or the contrary, just as lie pleases. I can, as I choose, (and so can every one that is born of a woman,) open or shut my eyes; speak, or be silent; rise or sit down; stretch out my hand, or draw it in; and use any of my limbs according to my pleasure, as well as my whole body. And although I have not an absolute power over my own mind, because of the corruption of my own nature; yet, through the grace of God assisting me, I have a power to choose and do good, as well as evil. I am free to choose whom I will serve; and if I choose the better part, to continue therein even unto death. 12. But tell me, frighted nature, what is death Blood only stopp'd, and interrupted breath The utmost limit of a narrow span And even of motion, which with life began

These I term angels, and I believe part of them are holy and happy, and the other part wicked and miserable. I believe the former of these, the good angels, are continually sent of God "to minister to the heirs of salvation;" who will be "equal to angels" by and by, although they are now a little inferior to them. I believe the latter, the evil angels, called in Scripture, devils, united under one head, (termed in Scripture, Satan; emphatically, the enemy, the adversary both of God and man,) either range the upper regions; whence they are called "princes of the power of the air;" or like him, walk about the earth as "roaring lions, seeking whom they may devour." 7. But I know by faith that, above all these, is the Lord Jehovah, he that is, that was, and that is to come; that is God from everlasting, and world without end; He that filleth heaven and earth; He that is infinite in power, in wisdom, in justice, in mercy, and holiness; He that created all things, visible and invisible, by the breath of his mouth, and still "upholds" them all, preserves them in being, "by the word of his power;" and that governs all things that are in heaven above, in earth beneath, and under the earth. By faith I know "there are three that bear record in heaven, the Father, the Word, and the Holy Spirit," and that "these Three are One;" that the Word, God the Son, "was made flesh," lived, and died for our salvation, rose again, ascended into heaven, and now sitteth at the right hand of the Father. By faith I know that the Holy Spirit is the giver of all spiritual life; of righteousness, peace, and joy in the Holy Ghost; of holiness and happiness, by the restoration of that image of God wherein we are created. Of all these things, faith is the evidence, the sole evidence, to the children of men. 8. And as the information which we receive from our senses does not extend to the invisible world, so neither does it extend to (what is nearly related thereto) the eternal world. In spite of all the instruction which either the sight or any of the senses can afford, The vast, th' unbounded prospect lies before us; But clouds, alas! and darkness rest upon it.

12. But beside the invisible and the eternal world, which are not seen, which are discoverable only by faith, there is a whole system of things which are not seen, which cannot be discerned by any of our outward senses. I mean, the spiritual world, understanding thereby the kingdom of God in the soul of man. "Eye hath not seen, nor ear heard this; neither can it enter into the heart of man to conceive the things of" this interior kingdom, unless God revealed them by his Spirit. The Holy Spirit prepares us for his inward kingdom, by removing the veil from our heart, and enabling us to know ourselves as we are known of him; by "convincing us of sin," of our evil nature, our evil tempers, and our evil words and actions; all of which cannot but partake of the corruption of the heart from which they spring. He then convinces us of the desert of our sins; so that our mouth is stopped, and we are constrained to plead guilty before God. At the same time, we "receive the spirit of bondage unto fear;" fear of the wrath God, fear of the punishment which we have deserved; and, above all, fear of death, lest it should consign us over to eternal death. Souls that are thus convinced feel they are so fast in prison that they cannot get forth. They feel themselves at once altogether sinful, altogether guilty, and altogether helpless. But all this conviction implies a species of faith, being "an evidence of things not seen;" nor indeed possible to be seen or known, till God reveals them unto us.

14. Exhort him to press on, by all possible means, till he passes "from faith to faith;" from the faith of a servant to the faith of a son; from the spirit of bondage unto fear, to the spirit of childlike love: He will then have "Christ revealed in his heart," enabling him to testify, "The life that I now live in the flesh I live by faith in the Son of God, who loved me, and gave himself for me," -- the proper voice of a child of God. He will then be "born of God," inwardly changed by the mighty power of God, from "an earthly, sensual, devilish" mind, to "the mind which was in Christ Jesus." He will experience what St. Paul means by those remarkable words to the Galatians, "Ye are the sons of God by faith; and because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." "He that believeth," as a son, (as St. John observes) "hath the witness in himself." "The Spirit itself witnesses with his spirit that he is a child of God." "The love of God is shed abroad in his heart by the Holy Ghost which is given unto him." 15. But many doubts and fears may still remain, even in a child of God, while he is weak in faith; while he is in the number of those whom St. Paul terms "babes in Christ." But when his faith is strengthened, when he receives faith's abiding impression, realizing things to come; when he has received the abiding witness of the Spirit, doubts and fears vanish away. He then enjoys the plerophory, or "full assurance, of faith;" excluding all doubt, and all "fear that hath torment." To those whom he styles young men, St. John says, "I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." These, the Apostle observes in the other verse, had "the word of God abiding in them." It may not improbably mean "the pardoning word," the word which spake all their sins forgiven. In consequence of which, they have the consciousness of the divine favour, without any intermission.

I. 1. Accordingly, I will endeavour, by the assistance of his Spirit, first a little to explain the omnipresence of God; to show how we are to understand this glorious truth, "God is in this, and every place. The Psalmist, you may remember, speaks strongly and beautifully upon it in the hundred and thirty-ninth Psalm; observing in the most exact order, First, "God is in this place;" and Then, "God is in every place." He observes, First, "Thou art about my bed, and about my path, and spiest out all my ways." (Ps. 139:3.) "Thou hast fashioned me behind and before, and laid thine hand upon me." (Ps. 139:5) Although the manner thereof he could not explain; how it was he could not tell. "Such knowledge," says he, "is too wonderful for me: I cannot attain unto it." (Ps. 139:6) He next observes, in the most lively and affecting manner, that God is in every place. "Whither shall I go then from thy Spirit, or whither shall I go from thy presence If I climb up into heaven, thou art there; if I go down to hell, thou art there also.'(Ps. 139:7, 8.) If I could ascend, speaking after the manner of men, to the highest part of the universe, or could I descend to the lowest point, thou art alike present both in one and the other. "If I should take the wings of the morning, and remain in the uttermost parts of the sea; even there thy hand would lead me," -- thy power and thy presence would be before me, -- "and thy right hand would hold me,' seeing thou art equally in the length and breadth, and in the height and depth of the universe. Indeed thy presence and knowledge not only reach the utmost bounds of creation; but Thine omnipresent sight, Even to the pathless realms extends Of uncreated night. In a word, there is no point of space, whether within or without the bounds of creation, where God is not.

The Difference Between Walking By Sight, And Walking By Faith "We walk by faith, not by sight." 2 Cor. 5:7. 1. How short is this description of real Christians! And yet how exceeding full! It comprehends, it sums up, the whole experience of those that are truly such, from the time they are born of God till they remove into Abraham's bosom. For, who are the we that are here spoken of All that are true Christian believers. I say Christian, not Jewish, believers. All that are not only servants, but children, of God. All that have "the Spirit of adoption, crying in their hearts, Abba, Father." All that have "the Spirit of God witnessing with their spirits, that they are the sons of God." 2. All these, and these alone, can say, "We walk by faith, and not by sight." But before we can possibly "walk by faith," we must live by faith, and not by sight. And to all real Christians our Lord saith, "Because I live, ye live also:" Ye live a life which the world, whether learned or unlearned, "know not of." "You that," like the world, "were dead in trespasses and sins, hath he quickened," and made alive; given you new senses, -- spiritual senses, -- "senses exercised to discern spiritual good and evil."

8. This God is a Spirit; not having such a body, such parts or passions, as men have. It was the opinion both of the ancient Jews and the ancient Christians, that He alone is a pure Spirit, totally separate from all matter; whereas they supposed all other spirits, even the highest angels, even cherubim and seraphim, to dwell in material vehicles, though of an exceeding light and subtile substance. At that point of duration which the infinite wisdom of God saw to be most proper, for reasons which lie hid in the abyss of his own understanding, not to be fathomed by any finite mind, God "called into being all that is;" created the heavens and the earth, together with all that they contain. "All things were created by him, and without him was not any thing made that was made." He created man, in particular, after his own image, to be "a picture of his own eternity." When he had raised man from the dust of the earth, he breathed into him an immortal spirit. Hence he is peculiarly called, "The Father of our spirits;" yea, "The Father of the spirits of all flesh." 9. He "made all things," as the wise man observes, "for himself;" "for his glory they were created." Not "as if he needed anything;" seeing "he giveth to all life, and breath, and all things." He made all things to be happy. He made man to be happy in Himself. He is the proper centre of spirits; for whom every created spirit was made. So true is that well-known saying of the ancient Fathers: Fecisti nos ad te: et irrequietum est cor nostrum, donec requiescat in te: "Thou has made us for thyself; and our heart cannot rest, till it resteth in thee."

17. It is in consequence of our knowing God loves us, that we love him, and love our neighbour as ourselves. Gratitude towards our Creator cannot but produce benevolence to our fellow creatures. The love of Christ constrains us, not only to be harmless, to do no ill to our neighbour, but to be useful, to be "zealous of good works;" "as we have time, to do good unto all men;" and to be patterns to all of true, genuine morality; of justice, mercy, and truth. This is religion, and this is happiness; the happiness for which we were made. This begins when we begin to know God, by the teaching of his own Spirit. As soon as the Father of spirits reveals his Son in our hearts, and the Son reveals his Father, the love of God is shed abroad in our hearts; then, and not till then, we are happy. We are happy, first, in the consciousness of his favour, which indeed is better than life itself; next, in the constant communion with the Father, and with his Son Jesus Christ; then, in all the heavenly tempers which he hath wrought in us by his Spirit; again, in the testimony of his Spirit, that all our works please him; and, lastly, in the testimony of our own spirits, that "in simplicity and godly sincerity we have had our conversation in the world." Standing fast in this liberty from sin and sorrow, wherewith Christ hath made them free, real Christians "rejoice evermore, pray without ceasing, and in everything give thanks." And their happiness still increases as they "grow up into the measure of the stature of the fullness of Christ."

11. But I will not talk of giving to God, or leaving, half your fortune. You might think this to be too high a price for heaven. I will come to lower terms. Are there not a few among you that could give a hundred pounds, perhaps some that could give a thousand, and yet leave your children as much as would help them to work out their own salvation With two thousand pounds, and not much less, we could supply the present wants of all our poor, and put them in a way of supplying their own wants for the time to come. Now, suppose this could be done, are we clear before God while it is not done Is not the neglect of it one cause why so many are still sick and weak among you; and that both in soul and in body that they still grieve the Holy Spirit, by preferring the fashions of the world to the commands of God And I many times doubt whether we Preachers are not, in some measure, partakers of their sin. I am in doubt whether it is not a kind of partiality. I doubt whether it is not a great sin to keep them in our society. May it not hurt their souls, by encouraging them to persevere in walking contrary to the Bible And may it not, in some measure, intercept the salutary influences of the blessed Spirit upon the whole community

4. Let us consider his words a little more attentively. He said within himself, "What shall I do" And is not the answer ready Do good. Do all the good thou canst. Let thy plenty supply thy neighbour's wants; and thou wilt never want something to do. Canst thou find none that need the necessaries of life, that are pinched with cold or hunger; none that have not raiment to put on, or a place where to lay their head; none that are wasted with pining sickness; none that are languishing in prison If you duly considered our Lord's words, "The poor have you always with you," you would no more ask, "What shall I do" 5. How different was the purpose of this poor madman! "I will pull down my barns, and build greater; and there will I bestow all my goods." You may just as well bury them in the earth, or cast them into the sea. This will just as well answer the end for which God entrusted thee with them. 6. But let us examine a little farther the remaining part of his resolution. "I will say to my soul, Soul, thou hast much goods laid up for many years; take thy ease, eat, drink, and be merry." What, are these the goods of a never-dying spirit As well may thy body feed on the fleeting breeze, as thy soul on earthly fruits. Excellent counsel then to such a spirit, to eat and drink! to a spirit made equal to angels, made an incorruptible picture of the God of glory, to feed not on corruptible things, but on the fruit of the tree of life, which grows in the midst of the paradise of God. 7. It is no marvel, then, that God should say unto him, "Thou fool!" For this terrible reason, were there no other: "This night shall thy soul be required of thee!" And art thou born to die, To lay this body down And must thy trembling spirit fly Into a land unknown -- A land of deepest shade, Unpierced by human thought; The dreary regions of the dead, Where all things are forgot "And whose then shall all the things be which thou hast provided"

5. Is not thy life as unstable as a cloud; fluctuating as a bubble on the water It fleeth as it were a shadow, and never continueth in one stay. "Many years!" Who is sure of one day And is it not an instance both of the wisdom and goodness of God, that he holds thy breath in his own hand, and deals it out from moment to moment; that thou mayest always remember, to "live each day as if it were the last" And after the few days thou shalt have spent under the sun, how soon will it be said, A heap of dust is all remains of thee; 'Tis all thou art, and all the proud shall be! 6. Consider, again, the exquisite folly of that saying, "Soul, thou hast much goods." Are, then, the products of the earth food for a heaven-born spirit Is there any composition of earth and water, yea, though air and fire be added thereto, which can feed those beings of a higher order What similitude is there between those ethereal spirits, and these base-born clods of earth Examine the rest of this wise soliloquy, and see how it will apply to yourself. "Soul, take thy ease!" O vain hope! Can ease to a spirit spring out of the ground Suppose the soil were ever so improved, can it yield such a harvest "Eat, drink, and be merry!" What! can thy soul eat and drink Yea, Manna such as angels eat, Pure delights for spirits fit. But these do not grow on earthly ground; they are only found in the Paradise of God. 7. But suppose the voice which commands life and death pronounce, "This night thy soul shall be required of thee; then whose are all those things thou hast provided" Alas, they are not thine! Thou hast no longer any part or lot in any of the things that are under the sun. Thou hast then no more share in any of these things of earth, than if the earth and the works of it were burnt up. Naked thou camest out of thy mother's womb, and naked shalt thou return. Thou hast heaped up many things; but for what end To leave them all behind thee! Poor shade! Thou art now stripped of all: Not even hope is left.

8. How strange must not only the manner of existence appear, and the place wherein you are (if it may be called place; though who can define or describe the place of spirits) but the inhabitants of that unknown region! whether they are of the number of those unhappy spirits that "kept not their first estate," or of those holy ones that still "minister to the heirs of salvation." How strange are the employments of those spirits with which you are now surrounded! How bitter are they to the taste of those that are still dreaming upon earth! "I have no relish," said one of these, (a much-applauded wit, who has lately left the body,) "for sitting upon a cloud all day long, and singing praise to God." We may easily believe him; and there is no danger of his being put to that trouble. Nevertheless, this is no trouble to them who cease not day and night, but continually sing, "Holy, holy, holy, Lord God of Sabaoth!"

On Faith "Now faith is the evidence of things not seen." Heb. 11:1. 1. Many times have I thought, many times have I spoke, many times have I wrote upon these words; and yet there appears to be a depth in them which I am in no wise able to fathom. Faith is, in one sense of the word, a divine conviction of God and of the things of God; in another, (nearly related to, yet not altogether the same,) it is a divine conviction of the invisible and eternal world. In this sense I would now consider, -- 2. I am now an immortal spirit, strangely connected with a little portion of earth; but this is only for a while: In a short time I am to quit this tenement of clay, and to remove into another state, Which the living know not, And the dead cannot, or they may not tell! What kind of existence shall I then enter upon, when my spirit has launched out of the body How shall I feel myself, -- perceive my own being How shall I discern the things that are round about me, either material or spiritual objects When my eyes no longer transmit the rays of light, how will the naked spirit see When the organs of hearing are mouldered into dust, in what manner shall I hear When the brain is of no farther use, what means of thinking shall I have When my whole body is resolved into senseless earth, what means shall I have of gaining knowledge 3. How strange, how incomprehensible, are the means whereby I shall then take knowledge even of the material world! Will things appear then as they do now, -- of the same size, shape, and colour Or will they be altered in any, or all these respects How will the sun, moon, and stars appear the sublunary heavens the planetary heavens the region of the fixed stars -- how the fields of ether, which we may conceive to be millions of miles beyond them Of all this we know nothing yet. And, indeed, we need to know nothing.

But, be this as it may, it is certain human spirits swiftly increase in knowledge, in holiness, and in happiness; conversing with all the wise and holy souls that lived in all ages and nations from the beginning of the world; with angels and archangels, to whom the children of men are no more than infants; and above all, with the eternal Son of God, "in whom are hid all the treasures of wisdom and knowledge." And let it be especially considered, whatever they learn they will retain for ever. For they forget nothing. To forget is only incident to spirits that are clothed with flesh and blood. 7. But how will this material universe appear to a disembodied spirit Who can tell whether any of these objects that surround us will appear the same as they do now And if we know so little of these, what can we now know concerning objects of a quite different nature concerning the spiritual world It seems it will not be possible for us to discern them at all, till we are furnished with senses of a different nature, which are not yet opened in our souls. These may enable us both to penetrate the inmost substance of things, whereof we now discern only the surface; and to discern innumerable things, of the very existence whereof we have not now the least perception. What astonishing scenes will then discover themselves to our newly-opening senses! Probably fields of ether, not only ten fold, but ten thousand fold, "the length of this terrene." And with what variety of furniture, animate and inanimate! How many orders of beings, not discovered by organs of flesh and blood! perhaps thrones, dominions, princedoms, virtues, powers! -- whether of those that retain their first habitations and primeval strength, or of those that, rebelling against their Creator, have been cast out of heaven! And shall we not then, as far as angel's ken, survey the bounds of creation, and see every place where the Almighty Stopp'd his rapid wheels, and said, -- "This be thy just circumference, O world"

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.

This, therefore, will remain for ever. And this implies, that the knowledge of our benefactors will remain, without which it cannot exist. 12. And how much will that add to the happiness of those spirits which are already discharged from the body, that they are permitted to minister to those whom they have left behind! An indisputable proof of this we have in the twenty-second chapter of the Revelation. When the Apostle fell down to worship the glorious spirit which he seems to have mistaken for Christ, he told him plainly, "I am of thy fellow-servants, the Prophets;" [Rev. 22] not God, not an angel, not a human spirit. And in how many ways may they "minister to the heirs of salvation!" Sometimes by counteracting wicked spirits whom we cannot resist, because we cannot see them; sometimes by preventing our being hurt by men, or beasts, or inanimate creatures. How often may it please God to answer the prayer of good Bishop Ken! -- O may thine angels, while I sleep, Around my bed their vigils keep; Their love angelical instil; Stop all the avenues [consequence] of ill! May they celestial joys rehearse, And thought to thought with me converse; Or, in my stead, the whole night long, Sing to my God a grateful song! And may not the Father of spirits allot this office jointly to angels, and human spirits waiting to be made perfect 13. It may indeed be objected that God has no need of any subordinate agents, of either angelical or human spirits, to guard his children in their waking or sleeping hours; seeing "He that keepeth Israel doth neither slumber nor sleep." And certainly, he is able to preserve them by his own immediate power; yea, and he is able, by his own immediate power, without any instruments at all, to supply the wants of all his creatures both in heaven and earth. But it is, and ever was, his pleasure, not to work by his own immediate power only, but chiefly by subordinate means, from the beginning of the world. And how wonderfully is his wisdom displayed in adjusting all these to each other! So that we may well cry out, "O Lord, how manifold are thy works! In wisdom hast thou made them all."

He sees that he has "an Advocate with the Father, Jesus Christ the righteous;" and that he has "redemption in his blood, the remission of his sins." He sees "a new way that is opened into the holiest by the blood of Jesus;" and his "light shineth more and more unto the perfect day." 10. By the same gracious stroke, he that before had ears but heard not is now made capable of hearing. He hears the voice that raiseth the dead, -- the voice of Him that is "the resurrection and the life." He is no longer deaf to his invitations or commands, to his promises or threatenings; but gladly hears every word that proceeds out of his mouth, and governs thereby all his thoughts, words, and actions. 11. At the same time, he receives other spiritual senses, capable of discerning spiritual good and evil. He is enabled to taste, as well as to see, how gracious the Lord is. He enters into the holiest by the blood of Jesus, and tastes of the powers of the world to come. He finds Jesus' love far better than wine; yea, sweeter than honey or the honey-comb. He knows what that meaneth: "All thy garments smell of myrrh, aloes, and cassia." He feels the love of God shed abroad in his heart by the Holy Ghost which is given unto him; or, as our Church expresses it, "feels the workings of the Spirit of God in his heart." Meantime, it may easily be observed, that the substance of all these figurative expressions is comprised in that one word faith, taken in its widest sense; being enjoyed, more or less, by everyone that believes in the name of the Son of God. This change, from spiritual death to spiritual life, is properly the new birth; all the particulars whereof are admirably well expressed by Dr. Watts in one verse: Renew my eyes, open my ears, And form my soul afresh; Give me new passions, joys and fears, And turn the stone to flesh!

First. Wicked men trouble those who serve God, by the injuries they do them. As at first, "he that was born after the flesh persecuted him that was born after the Spirit, even so it is now." And so it must be, till all things are fulfilled; "till heaven and earth pass away," "all that will live godly in Christ Jesus shall suffer persecution." For there is an irreconcilable enmity between the Spirit of Christ, and the spirit of the world. If the followers of Christ "were of the world, the world would love its own: But because they are not of the world, therefore the world hateth them." And this hatred they will not fail to show by their words: They will "say all manner of evil against them falsely;" "they will find out many inventions" whereby even "the good that is in them may be evil spoken of," and in a thousand instances lay to their charge the ill that they know not. From words in due time they proceed to deeds; treating the servants as their forefathers did their Master; wronging and despitefully using them in as many ways as fraud can invent and force accomplish. [2.] It is true, these troubles sit heaviest upon those who are yet weak in the faith; and the more of the Spirit of Christ any man gains, the lighter do they appear to him. So that to him who is truly renewed therein, who is full of the knowledge and love of God, all the wrongs of wicked men are not only no evils, but are matter of real and solid joy. But still, though he rejoices for his own sake, he cannot but grieve for theirs. "He hath great heaviness and continual sorrow in" his "heart, for" his "brethren according to the flesh," who are thus "treasuring up to themselves wrath against the day of wrath, and revelation of the righteous judgment of God." His eyes weep for them in secret places; he is horribly afraid for them; yea, he "could even wish to be accursed" himself, so they might inherit a blessing. And thus it is, that they who can not only slight, but rejoice in the greatest injury done to them, yet are troubled at that which wicked men do to themselves and the grievous misery that attends them.

5. There then "the weary be at rest." The blood of the Lamb hath healed all their sickness, hath washed them throughly from their wickedness, and cleansed them from their sin. The disease of their nature is cured; they are at length made whole; they are restored to perfect soundness. They no longer mourn the "flesh lusting against the Spirit;" the "law in their members" is now at an end, and no longer "wars against the law of their mind, and brings them into captivity to the law of sin." There is no root of bitterness left; no remains even of that sin which did "so easily beset them;" no forgetfulness of "Him in whom they live, move, and have their being;" no ingratitude to their gracious Redeemer, who poured out his soul unto the death for them; no unfaithfulness to that blessed Spirit who so long bore with their infirmities. In a word, no pride, no self-will is there; so that they who are thus "delivered from the bondage of corruption" may indeed say one to another, and that in an emphatical sense, "Beloved, now we are the children of God; and it doth not yet appear what we shall be; but we shall be like him; for we shall see him as he is."

And when sloth and luxury are joined together, will they not produce an abundant offspring This they certainly have done in these parts. I was surprised a few years ago at a letter I received from Philadelphia, wherein were (nearly) these words: "You think the women in England (many of them, I mean) do not abound in chastity. But yet the generality of your women, if compared with ours, might almost pass for vestal virgins." Now this complication of pride, luxury, sloth, and wantonness, naturally arising from vast wealth and plenty, was the grand hindrance to the spreading of true religion through the cities of North-America. II. Let us now see the other wheel of divine providence. 1. It may reasonably be supposed that the colonies in New-England had, from their very beginning, an hankering after independency. It could not be expected to be otherwise, considering their families, their education, their relations, and the connections they had formed before they left their native country. They were farther inclined to it by the severe and unjust treatment which many of them had met with in England. This might well create in them a fear lest they should meet with the like again, a jealousy of their governors, and a desire of shaking off that dependence, to which they were never thoroughly reconciled. The same spirit they communicated to their children, from whom it descended to the present generation. Nor could it be effaced by all the favours and benefits which they continually received from the English Government. 2. This spirit generally prevailed, especially in Boston, as early as the year 1737. In that year, my brother, being detained there some time, was greatly surprised to hear almost in every company, whether of Ministers, gentlemen, merchants, or common people, where anything of the kind was mentioned, "We must be independent! We will be independent! We will bear the English yoke no longer! We will be our own governors!" This appeared to be even then the general desire of the people; although it is not probable that there was at that time any formed design. No; they could not be so vain as to think they were able to stand alone against the power of Great Britain.

3. A gentleman who was there in the following year observed the same spirit in every corner of the town: "Why should these English blockheads rule over us" was then the common language. And as one encouraged another herein, the spirit of independency rose higher and higher, till it began to spread into the other colonies bordering upon New-England. Nevertheless the fear of their troublesome neighbours, then in possession of Canada, kept them within bounds, and for a time prevented the flame from breaking out. But when the English had removed that fear from them, when Canada was ceded to the king of Great Britain, the desire then ripened into a formed design; only a convenient opportunity was wanting. 4. It was not long before that opportunity appeared. The Stamp-Act was passed, and sent over to America. The malcontents saw and pressed their advantage; they represented it as a common cause; and by proper emissaries spread their own spirit through another and another colony. By inflammatory papers of every kind, they stirred up the minds of the people. They vilified, first, the English Ministry, representing them, one and all, as the veriest wretches alive, void of all honesty, honour, and humanity. By the same methods they next inflamed the people in general against the British Parliament, representing them as the most infamous villains upon earth, as a company of base, unprincipled hirelings. But still they affected to reverence the King, and spoke very honourably of him. Not long; a few months after, they treated him in the same manner they had done his ministers and his Parliament.

7. Plenty declined in the same proportion as wealth, till universal scarcity took place. In a short time there was everywhere felt a deep want, not only of the superfluities, not only of the common conveniences, but even of the necessaries, of life. Wholesome food was not to be procured but at a very advanced price. Decent apparel was not to be had, not even in the large towns. Not only velvets, and silks, and fashionable ornaments, (which might well be spared,), but even linen and woollen clothes, were not to be purchased at any price whatsoever. 8. Thus have we observed each of these wheels apart; -- on the one hand, trade, wealth, pride, luxury, sloth, and wantonness spreading far and wide, through the American provinces; on the other, the spirit of independency diffusing itself from north to south. Let us now observe how each of these wheels relates to, and answers, the other; how the wise and gracious providence of God uses one to check the course of the other, and even employs (if so strong an expression may be allowed) Satan to cast out Satan. Probably, that subtle spirit hoped, by adding to all those other vices the spirit of independency, to have overturned the whole work of God, as well as the British Government, in North-America. But he that sitteth in heaven laughed him to scorn, and took the wise in his own craftiness. By means of this very spirit, there is reason to believe, God will overturn every hindrance of that work.

12. Poverty and want struck at the root of sloth also. It was now no time to say, "A little more sleep, a little more slumber, a little more folding of the hands to rest." If a man would not work now, it was plain he could not eat. All the pains he could take were little enough to procure the bare necessaries of life: Seeing, on the one hand, so few of them remained, their own armies having swept away all before them; and, on the other, what remained bore so high a price, that exceeding few were able to purchase them. 13. Thus, by the adorable providence of God, the main hindrances of his work are removed. And in how wonderful a manner; -- such as it never could have entered into the heart of man to conceive! Those hindrances had been growing up and continually increasing for many years. What God foresaw would prove the remedy grew up with the disease; and when the disease was come to its height, then only began to operate. Immense trade, wealth, and plenty begot and nourished proportionable pride, and luxury, and sloth, and wantonness. Meantime the same trade, wealth, and plenty begot or nourished the spirit of independency. Who would have imagined that this evil disease would lay a foundation for the cure of all the rest And yet so it was. For this spirit, now come to maturity, and disdaining all restraint, is now swiftly destroying the trade, and wealth, and plenty whereby it was nourished, and thereby makes way for the happy return of humility, temperance, industry, and chastity. Such unspeakable good does the all-wise God bring out of all this evil! So does "the fierceness of man," of the Americans, "turn to his praise," in a very different sense from what Dr. Witherspoon supposes! 14. May we not observe, how exactly in this grand scene of providence, one wheel answers to the other The spirit of independency, which our poet so justly terms, The glorious fault of angels and of gods,

(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.

7. That circular letter was the happy occasion of his writing those excellent "Checks to Antinomianism," in which one knows not which to admire most, the purity of the language, (such as a foreigner scarce ever wrote before,) the strength and clearness of the argument, or the mildness and sweetness of the spirit which breathes throughout the whole; insomuch that I nothing wonder at a clergyman that was resolved never to part with his dear decrees, who, being pressed to read them, replied, "No, I will never read Mr. Fletcher's writings; for if I did, I should be of his mind." He now likewise wrote several other valuable tracts. Meantime, he was more abundant in his ministerial labours, both in public and private; visiting his whole parish, early and late, in all weathers; regarding neither heat nor cold, rain nor snow, whether he was on horseback or on foot. But this insensibly weakened his constitution, and sapped the foundation of his health; which was still more effectually done by his intense and uninterrupted studies, at which he frequently continued with scarce any intermission, fourteen, fifteen, or sixteen hours a day. Meantime, he did not allow himself necessary food. He seldom took any regular meals, unless he had company; but twice or thrice in four and twenty hours ate some bread and cheese, or fruit; instead of which he sometimes took a draught of milk, and then wrote on again. When one reproved him for this, for not allowing himself a sufficiency of necessary food, he replied, with surprise, "Not allow myself food Why, our food seldom costs my housekeeper and me less than two shillings a week!" 8. Being informed that his health was greatly impaired, I judged nothing was so likely to restore it as a long journey: So I proposed his taking a journey with me into Scotland, to which he willingly consented. We set out in spring, and after travelling eleven or twelve hundred miles, returned to London in autumn. I verily believe, had he travelled with me a few months longer, he would have quite recovered his health; but being stopped by his friends, he quickly relapsed, and fell into a true pulmonary consumption.

"With respect to his communion with God, it is much to be lamented that we have no account of it from his own pen. But thus far I can say, it was his constant care to keep an uninterrupted sense of the divine presence. In order to this he was slow of speech, and had the exactest government of his words. To this he was so inwardly attentive, as sometimes to appear stupid to those who knew him not; though few conversed in a more lively manner when he judged it would be for the glory of God. It was his continual endeavour to draw up his own and every other spirit to an immediate intercourse with God; and all his intercourse with me was so mingled with prayer and praise, that every employment and every meal, was, as it were, perfumed therewith. He often said, `It is a very little thing so to hang upon God by faith as to feel no departure from him. But I want to be filled with the fullness of his Spirit.' `I feel," said he, `sometimes such gleams of light, as it were wafts of heavenly air, as seem ready to take my soul with them to glory.' A little before his last illness, when the fever began to rage among us, he preached a sermon on the duty of visiting the sick, wherein he said: `What do you fear Are you afraid of catching the distemper and dying! O, fear it no more! What an honour to die in your Master's work! If permitted to me, I should account it a singular favour.' In his former illness he wrote thus: `I calmly wait, in unshaken resignation, for the full salvation of God; ready to venture on his faithful love, and on the sure mercies of David. His time is best, and is my time. Death has lost its sting; and, I bless God, I know not what hurry of spirits is, or unbelieving fears.' "For his last months, he scarce ever lay down or rose up without these words in his mouth: -- I nothing have, I nothing am; My treasure's in the bleeding Lamb, Both now and evermore.

4. It is from a full, settled conviction, that I owe this labour of love to my brethren, and to my tender parent, [alma mater: The University of Oxford] by whom I have been nourished for now more than twenty years, and from whom, under God, I have received those advantages of which I trust I shall retain a grateful sense till my spirit returns to God who gave it; it is, I say, from a full conviction that love and gratitude, as well as that dispensation of the gospel wherewith I am entrusted, require it of me, that even I have undertaken to speak on a needful, though unwelcome, subject. I would indeed have wished that some more acceptable person would have done this. But should all hold their peace, the very stones would cry out, "How is the faithful city become an harlot!" 5. How faithful she was once to her Lord, to whom she had been betrothed as a chaste virgin, let not only the writings of her sons, which shall be had in honour throughout all generations, but also the blood of her martyrs, speak; -- a stronger testimony of her faithfulness than could be given by words, even By all the speeches of the babbling earth. But how is she now become an harlot! How hath she departed from her Lord! How hath she denied him, and listened to the voice of strangers! both, I. In respect of doctrine; and, II. Of practice. I. In respect of doctrine. 1. It cannot be said that all our writers are setters forth of strange doctrines. There are those who expound the oracles of God by the same Spirit wherewith they were written; and who faithfully cleave to the solid foundation which our Church hath laid agreeable thereto; touching which we have His word who cannot lie, that "the gates of hell shall not prevail against it." There are those also, (blessed be the Author of every good gift!) who, as wise master-builders, build thereon, not hay or stubble, but gold and precious stones, -- but that charity which never faileth.

1. With grief of heart I speak it, and not with joy, that scarcely is the form of godliness seen among us. We are all indeed called to be saints, and the very name of Christians means no less. But who has so much as the appearance Take any one you meet; take a second, a third, a fourth, or the twentieth. Not one of them has even the appearance of a saint, any more than of an angel. Observe his look, his air, his gesture! Does it breathe nothing but God Does it bespeak a temple of the Holy Ghost Observe his conversation; not an hour only, but day by day. Can you gather from any outward sign, that God dwelleth in his heart that this is an everlasting spirit, who is going to God Would you imagine that the blood of Christ was shed for that soul, and had purchased everlasting salvation for it; and that God was now waiting till that salvation should be wrought out with fear and trembling 2. Should it be said, "Why, what signifies the form of godliness" we readily answer, Nothing, if it be alone. But the absence of the form signifies much. It infallibly proves the absence of the power. For though the form may be without the power, yet the power cannot be without the form. Outward religion may be where inward is not; but if there is none without, there can be none within.

Thus have I shown that the resurrection of the same body is by no means impossible to God; that what he hath promised he is able also to perform, by that "mighty power by which he is able to subdue all things to himself." Though, therefore, we cannot exactly tell the manner how it shall be done, yet this ought not in the least to weaken our belief of this important article of our faith. It is enough, that He to whom all things are possible hath passed his word that he will raise us again. Let those who presume to mock at the glorious hope of all good men, and are constantly raising objections against it, first try their skill upon the various appearances of nature. Let them explain everything which they see happen in this world, before they talk of the difficulties of explaining the resurrection. Can they tell me how their own bodies were fashioned and curiously wrought Can they give me a plain account, by what orderly steps this glorious stately structure, which discovers so much workmanship and rare contrivance, was at first created How was the first drop of blood made; and how came the heart, and veins, and arteries to receive it Of what, and by what means, were the nerves and fibres made What fixed the little springs in their due places, and fitted them for the several uses for which they now serve How was the brain distinguished from the other parts of the body, and filled with spirits to move and animate the whole How came the body to be fenced with bones and sinews, to be clothed with skin and flesh, distinguished into various muscles Let them but answer these few questions about the mechanism of our own bodies, and I will answer all the difficulties concerning the resurrection of them. But if they cannot do this without having recourse to the infinite power and wisdom of the FIRST CAUSE, let them know that the same power and wisdom can re-animate it, after it is turned into dust; and that there is no reason for our doubting concerning the thing because there are some circumstances belonging to it which we cannot perfectly comprehend or give a distinct account of.

4. Our bodies shall be raised spiritual bodies. Our spirits are now forced to serve our bodies, and to attend their leisure, and do greatly depend upon them for most of their actions. But our bodies shall then wholly serve our spirits, and minister to them, and depend upon them. So that, as by "a natural body" we understand one fitted for this lower, sensible world for this earthly state; so "a spiritual body" is one that is suited to a spiritual state, to an invisible world, to the life of angels. And, indeed, this is the principal difference between a mortal and a glorified body. This flesh is the most dangerous enemy we have: We therefore deny and renounce it in our baptism. It constantly tempts us to evil. Every sense is a snare to us. All its lusts and appetites are inordinate. It is ungovernable, and often rebels against reason. The law in our members wars against the law of our mind. When the spirit is willing, the flesh is weak; so that the best of men are forced to keep it under, and use it hardly, lest it should betray them into folly and misery. And how does it hinder us in all our devotions! How soon does it jade our minds when employed on holy things! How easily, by its enchanting pleasures, does it divert them from those noble exercises! But when we have obtained the resurrection unto life, our bodies will be spiritualized, purified, and refined from their earthly grossness; then they will be fit instruments for the soul in all its divine and heavenly employment; we shall not be weary of singing praises to God through infinite ages. Thus, after what little we have been able to conceive of it, it sufficiently appears, that a glorified body is infinitely more excellent and desirable than this vile body. The only thing that remains is,

III. To draw some inferences from the whole. And, First, from what has been said, we may learn the best way of preparing ourselves to live in those heavenly bodies; which is, by cleansing ourselves more and more from all earthly affections, and weaning ourselves from this body, and all the pleasures that are peculiar to it. We should begin in this life to loosen the knot between our souls and this mortal flesh; to refine our affections, and raise them from things below to things above; to take 'off our thoughts, and disengage them from present and sensible things, and accustom ourselves to think of, and converse with, things future and invisible; that so our souls, when they leave this earthly body, may be prepared for a spiritual one, as having beforehand tasted spiritual delights, and being in some degree acquainted with the things which we then shall meet with. A soul wholly taken up with this earthly body is not fit for the glorious mansions above. A sensual mind is so wedded to bodily pleasures, that it cannot enjoy itself without them; and it is not able to relish any other, though infinitely to be preferred before them. Nay, such as follow the inclinations of their fleshly appetites, are so far unfit for heavenly joys, that they would, esteem it the greatest unhappiness to he clothed with a spiritual body. It would be like clothing a beggar in the robes of a king. Such glorious bodies would be uneasy to them, they would not know what to do in them, they would be glad to retire and put on their rags again. But when we are washed from the guilt of our sins, and cleansed from all filthiness of flesh and spirit, by faith in the Lord Jesus Christ, then we shall long to be dissolved, and to be with our exalted Saviour; we shall be always ready to take wing for the other world, where we shall at last have a body suited to our spiritual appetites.

On Grieving The Holy Spirit "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." Eph. 4:30. There can be no point of greater importance to him who knows that it is the Holy Spirit which leads us into all truth and into all holiness, than to consider with what temper of soul we are to entertain his divine presence; so as not either to drive him from us, or to disappoint him of the gracious ends for which his abode with us is designed; which is not the amusement of our understanding, but the conversion and entire sanctification of our hearts and lives. These words of the Apostle contain a most serious and affectionate exhortation to this purpose. "Grieve. not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." The title "holy," applied to the Spirit of God, does not only denote that he is holy in his own nature, but that he makes us so; that he is the great fountain of holiness to his church; the Spirit from whence flows all the grace and virtue, by which the stains of guilt are cleansed, and we are renewed in all holy dispositions, and again bear the image of our Creator. Great reason, therefore, there was for the Apostle to give this solemn charge concerning it, and the highest obligation lies upon us all to consider it with the deepest attention; which that we may the more effectually do, I shall inquire, I. In what sense the Spirit of God is said to be grieved at the sins of men: II. By what kind of sin he is more especially grieved. III. I shall endeavour to show the force of the Apostle's argument against grieving the Holy Spirit, -- "By whom we are sealed to the day of redemption."

I. I am, First, to inquire, in what sense the Spirit of God may be said to be grieved with the sins of men. There is not anything of what we properly call passion in God. But there is something of an infinitely higher kind: Some motions of his will, which are more strong and vigorous than can be conceived by men; and although they have not the nature of human passions, yet will answer the ends of them. By grief, therefore, we are to understand, a disposition in God's will, flowing at once from his boundless love to the persons of men, and his infinite abhorrence of their sins. And in this restrained sense it is here applied to the Spirit of God in the words of the Apostle. And the reasons for which it is peculiarly applied to him are, First, because he is more immediately present with us; Second, because our sins are so many contempts of this highest expression of his love, and disappoint the Holy Spirit in his last remedy; and, Third, because, by this ungrateful dealing, we provoke him to withdraw from us. 1. We are said to grieve the Holy Spirit by our sins, because of his immediate presence with us. They are more directly committed under his eye, and are, therefore, more highly offensive to him. He is pleased to look upon professing Christians as more peculiarly separated to his honour; nay, we are so closely united to him, that we are said to be "one spirit with him;" and, therefore, every sin which we now commit, besides its own proper guilt, carries in it a fresh and infinitely high provocation. "Know ye not your own selves," saith St. Paul, "that your bodies are the temples of the Holy Ghost" And how are they so, but by his inhabitation and intimate presence with our souls When, therefore, we set up the idols of earthly inclinations in our hearts, (which are properly his altar,) and bow down ourselves to serve those vicious passions which we ought to sacrifice to his will, -- this must needs be, in the highest degree, offensive and grievous to him. "For what concord is there between" the Holy Spirit "and Belial or what agreement hath the temple of God with idols"

2. We grieve the Holy Spirit by our sins, because they are so many contempts of the highest expression of his love, and disappoint him in his last remedy whereby he is pleased to endeavour our recovery. And thus every sin we now commit is done in despite of all his powerful assistances, in defiance of his reproofs, -- an ungrateful return for infinite lovingkindness! As the Holy Spirit is the immediate minister of God's will upon earth, and transacts all the great affairs of the Church of Christ, -- if while he pours out the riches of his grace upon us, be finds them all unsuccessful, no wonder if he appeals to all the world, in the words of the Prophet, against our ingratitude: "And now, O ye men of Judah, judge between me and my vineyard. What could have been done more to my vineyard that I have not done in it Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes" These, and many more such, which we meet with in the Holy Scriptures, are the highest expressions of the deepest concern; such as imply the utmost unwillingness to deal severely even with those whom yet, by all the wise methods of his grace, he could not reform. The Holy Spirit here represents himself as one who would be glad to spare sinners if he could; and therefore we may be sure it is grievous to him that by their sins they will not suffer him. For men thus to disappoint the Holy Spirit of Love, -- for that too is his peculiar title, -- to make him thus wait that he may be gracious, and pay attendance on us through our whole course of folly and vanity, and to stand by, and be a witness of our stubbornness, with the importunate offers of infinite kindness in his hands, -- is a practice of such a nature that no gracious mind can hear the thoughts of it. It is an argument of God's unbounded mercy, that he is pleased to express, that he is only grieved at it; that his indignation does not flame out against those who are thus basely ungrateful, and consume them in a moment.

It was such ingratitude as this in the Jews, after numberless experiences of his extraordinary mercies towards them, that made infinite love, at last, turn in bitterness to reward them according to their doings; as we find the account given by the Prophets, in the most affecting and lively manner. And surely, considering the much greater obligations he hath laid on us, who enjoy the highest privileges, we may be sure that our sinful and untoward behaviour will, at last, be as great as the mercies we have abused. There is no doubt but God observes all the sons of men, and his wrath abides on every worker of iniquity. But it is the unfaithful professor who has known his pardoning love, that grieves his Holy Spirit; which implies a peculiar baseness in our sins. A man may be provoked, indeed, by the wrongs of his enemy; but he is properly grieved by the offences of his friend. And, therefore, besides our other obligations, our very near relation to God, as being his friends and children, would, if we had a spark of gratitude in our souls, be a powerful restraint upon us, in preserving us from evil. 3. But if arguments of this kind are not strong enough to keep us from grieving our best Friend, the Holy Spirit of God, let us consider, that, by this ungrateful conduct, we shall provoke him to withdraw from us. The truth of this, almost all who have ever tasted of the good gifts of the Holy Spirit must have experienced. It is to be hoped that we have had, some time or other, so lively a sense of his holy influence upon us, as that when we have been so unhappy as to offend him, we could easily perceive the change in our souls, in that darkness, distress, and despondency which more especially follow the commission of wilful and presumptuous sins. At those seasons, the blessed Spirit retired and concealed his presence from us, we were justly left to a sense of our own wretchedness and misery, till we humbled ourselves before the Lord, and by deep repentance and active faith obtained a return of divine mercy and peace.

And the more frequently we offend him, the more we weaken his influences in our souls. For frequent breaches will necessarily occasion estrangement between us; and it is impossible that our intercourse with him can be cordial, when it is disturbed by repeated interruptions. So a man will forgive his friend a great many imprudences, and some wilful transgresions; but to find him frequently affronting him, all his kindness will wear off by degrees; and the warmth of his affection, even towards him who had the greatest share of it, will die away; as he cannot but think that such a one does not any longer either desire or deserve to maintain a friendship with him. II. I come now to consider by what kinds of sin the Holy Spirit is more especially grieved. These sins are, in genera], such as either at first wholly disappoint his grace of its due effect upon our souls, or are afterwards directly contrary to his gracious and merciful assistances. Of the former sort, I shall only mention, at present, inconsiderateness; of the latter, sins of presumption.

The First I shall mention, as being more especially grievous to the Holy Spirit, is inconsiderateness and inadvertence to his holy motions within us. There is a particular frame and temper of soul, a sobriety of mind, without which the Spirit of God will not concur in the purifying of our hearts. It is in our power, through his preventing and assisting grace, to prepare this in ourselves; and he expects we should, this being the foundation of all his after-works. Now, this consists in preserving our minds in a cool and serious disposition, in regulating and calming our affections, and calling in and checking the inordinate pursuits of our passions after the vanities and pleasures of this world; the doing of which is of such importance, that the very reason why men profit so little under the most powerful means, is, that they do not look enough within themselves, they do not observe and watch the discords and imperfections of their own spirit nor attend with care to the directions and remedies which the Holy Spirit is always ready to suggest. Men are generally lost in the hurry of life, in the business or pleasures of it, and seem to think that their regeneration, their new nature, will spring and grow up within them, with as little care and thought of their own as their bodies were conceived and have attained their full strength and stature; whereas, there is nothing more certain than that the Holy Spirit will not purify our nature, unless we carefully attend to his motions, which are lost upon us while, in the Prophet's language, we "scatter away our time," -- while we squander away our thoughts upon unnecessary things, and leave our spiritual improvement, the one thing needful, quite unthought of and neglected.

There are many persons who, in the main of their lives, are regular in their conversation, and observe the means of improvement, and attend upon the holy sacrament with exactness; who yet, in the intervals of their duties, give too great liberty to their thoughts, affections, and discourse: They seem to adjourn the great business of salvation to the next hour of devotion. If these professors lose so much in their spiritual estate for want of adjusting and balancing their accounts, what then must we think of those who scarce ever bestow a serious thought upon their eternal welfare Surely there is not any temper of mind less a friend to the spirit of religion, than a thoughtless and inconsiderate one, that, by a natural succession of strong and vain affections shuts out everything useful from their souls, till, at length, they are overtaken by a fatal lethargy; they lose sight of all danger, and become insensible of divine convictions; and, in consequence, quite disappoint all the blessed means of restoration. If, therefore, we measure the Holy Spirit's concern at the sins of men by the degrees of his disappointment, we may conclude, that there is no state of mind that grieves him more, unless that of actual wickedness. Presumptuous sins are, indeed, in the highest manner offensive to the Holy Spirit of God. They are instances of open enmity against him, and have all the guilt of open rebellion. The wilful sinner is not ignorant or surprised, but knowingly fights against God's express commandment, and the lively, full, and present conviction of his own mind and conscience; so that this is the very standard of iniquity. And all other kinds of sins are more or less heinous, as they are nearer or farther off from sins of this dreadful nature; inasmuch as these imply the greatest opposition to God's will, contempt of his mercy, and defiance of his justice. This, if any thing can, doubtless, must so grieve him as to make him wholly withdraw his gracious presence. III. I come now to show the force of the Apostle's argument against grieving the Holy Spirit, -- Because we "are sealed to the day of redemption."

By "the day of redemption" may be meant, either the time of our leaving these bodies at death, or, of our taking them again at the general resurrection. Though here it probably means the latter; in which sense the Apostle uses the word in another place: "Waiting for the adoption, to wit, the redemption of our bodies." And to this day of redemption we are sealed by the Holy Spirit these three ways: -- 1. By receiving his real stamp upon our souls; by being made the partakers of the divine nature. 2. By receiving him as a mark of God's property; as a sign that we belong to Christ. And, 3. As an earnest and assurance to our own spirits, that we have a title to eternal happiness. And, First, we are sealed by the Holy Spirit of God, by our receiving his real stamp upon our souls; being made the partakers of the divine nature, and "meet for the inheritance of the saints in light." This is, indeed, the design of his dwelling in us, to heal our disordered souls, and to restore that image of his upon our nature, which is so defaced by our original and actual corruptions. And until our spirits are, in some measure, thus renewed, we can have no communion with him. For "if we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth." But by the renewal of our minds in the image of Him that created us, we are still more capable of his influences; and by means of a daily intercourse with him, we are more and more transformed into his likeness, till we are satisfied with it. This likeness to God, this conformity of our will and affections to his will, is, properly speaking, holiness; and to produce this in us, is the proper end and design of all the influences of the Holy Spirit. By means of his presence with us, we receive from him a great fulness of holy virtues; we take such features of resemblance in our spirits as correspond to his original perfections. And thus we are sealed by him, in the first sense, by way of preparation for our day of redemption.

And since we are so, and our new nature thus grows up under the same power of his hands, what do we, when we grieve him by our sins, but undo and destroy his work We frustrate his designs by breaking down the fences which he had been trying to raise against the overflowings of corruption; so that, at last, we entirely defeat all his gracious measures for our salvation. 2. We are sealed by the Holy Spirit unto the day of redemption, as a sign of God's property in us, and as a mark that we belong to Christ. And this is, by his appointment, the condition and security of that future happiness, into which he will admit none but those who have received the Spirit of his Son into their hearts. But in whomsoever he finds this mark and character, when he shall come to judge the world, these will he take to himself, and will not suffer the destroyer to hurt them. To this very purpose the Prophet Malachi, speaking of those who feared God, says, "They shall be mine, saith the Lord, in the day when I make up my jewels;" -- that is to say, when I set my seal and mark upon them; -- "and I will spare them, as a man spareth his own son that serveth him." Now, if the Holy Spirit be the sign, the seal, and the security of our salvation, then, by grieving him by our sins, we break up this seal with our own hands, we cancel our firmest security, and, as much as in us lies, reverse our own title to eternal life.

Besides this, the Holy Spirit within us is the security of our salvation; he is likewise an earnest of it, and assures our spirits that we have a title to eternal happiness. "The Spirit of God beareth witness with our spirits that we are the children of God." And in order that this inward testimony may be lively and permanent, it is absolutely necessary to attend carefully to the secret operation of the Holy Spirit within us; who, by infusing his holy consolations into our souls, by enlivening our drooping spirits, and giving us a quick relish of his promises, raises bright and joyous sensations in us, and gives a man, beforehand, a taste of the bliss to which he is going. In this sense, God is said, by the Apostle to the Corinthians, to have "sealed us, and to have given the earnest of his Spirit in our hearts;" and that earnest, not only by way of confirmation of our title to happiness, but as an actual part of that reward at present, the fulness of which we expect hereafter.

On the Holy Spirit "Now the Lord is that Spirit." 2 Cor. 3:17 The Apostle had been showing how the gospel ministry was superior to that of the law: The time being now come when types and shadows should be laid aside, and we should be invited to our duty by the manly and ingenuous motives of a clear and full revelation, open and free on God's part, and not at all disguised by his ambassadors. But what he chiefly insists upon is, not the manner, but the subject of their ministry: "Who hath made us able ministers," saith he, "of the New Testament: Not of the letter, but of the Spirit: For the letter killeth, but the Spirit giveth life." Here lies the great difference between the two dispensations: That the law was indeed spiritual in its demands, requiring a life consecrated to God in the observance of many rules; but, not conveying spiritual assistance, its effect was only to kill and mortify man, by giving him to understand, that he must needs be in a state of great depravity, since he found it so difficult to obey God; and that, as particular deaths were by that institution inflicted for particular sins, so death, in general, was but the consequence of his universal sinfulness. But the ministration of the New Testament was that of a "Spirit which giveth life;" -- a Spirit, not only promised, but actually conferred; which should both enable Christians now to live unto God, and fulfil precepts even more spiritual than the former; and restore them hereafter to perfect life, after the ruins of sin and death. The incarnation, preaching, and death of Jesus Christ were designed to represent, proclaim, and purchase for us this gift of the Spirit; and therefore says the Apostle, "The Lord is that Spirit," or the Spirit.

This description of Christ was a proper inducement to Jews to believe on him; and it is still a necessary instruction to Christians, to regulate their expectations from him. But [we] think this age has made it particularly necessary to be well assured what Christ is to us: When that question is so differently resolved by the pious but weak accounts of some pretenders to faith on one hand, and by the clearer, but not perfectly Christian, accounts of some pretenders to reason on the other: While some derive from him a "righteousness of God," but in a sense somewhat improper and figurative; and others no more than a charter of pardon, and a system of morality: While some so interpret the gospel, as to place the holiness they are to be saved by in something divine, hut exterior to themselves; and others, so as to place it in things really within themselves, but not more than human. Now, the proper cure of what indistinctness there is one way, and what infidelity in the other, seems to be contained in the doctrine of my text: "The Lord is that Spirit." In treating of which words, I will consider, I. The nature of our fall in Adam; by which it will appear, that if "the Lord" were not "that Spirit," he could not be said to save or redeem us from our fallen condition. II. I will consider the person of Jesus Christ; by which it will appear that "the Lord is that Spirit." And, III. I will inquire into the nature and operations of the Holy Spirit, as bestowed upon Christians. I. I am to consider the nature of our fall in Adam. Our first parents did enjoy the presence of the Holy Spirit; for they were created in the image and likeness of God, which was no other than his Spirit. By that he communicates himself to his creatures, and by that alone they can bear any likeness to him. It is, indeed, his life in them; and so properly divine, that, upon this ground, angels and regenerate men are called his children.

Yet this is not the whole that is implied in man's sin. For he is not only inclined himself to all the sottishness of appetite, and all the pride of reason, but he is fallen under the tutorage of the evil one, who mightily furthers him in both. The state he was at first placed in, was a state of the most simple subjection to God, and this entitled him to drink of his Spirit; but when he, not content to be actually in Paradise, under as full a light of God's countenance as he was capable of; must know good and evil, and be satisfied upon rational grounds whether it was best for him to be as he was, or not; when, disdaining to be directed as a child, he must weigh every thing himself; and seek better evidence than the voice of his Maker and the seal of the Spirit in his heart; then he not only obeyed, but became like to, that eldest son of pride, and was unhappily entitled to frequent visits, or rather a continued influence, from him. As life was annexed to his keeping the command, and, accordingly, that Spirit, which alone could form it unto true life, dwelt in his body; so, being sentenced to death for his transgression, he was now delivered unto "him who has the power of death, that, is, the devil," whose hostile and unkindly impressions promote death and sin at once.

In the beginning, the heavenly Word, -- being a Spirit that issued from the Father, and the Word of his power, -- made man an image of immortality, according to the likeness of the Father; but he who had been made in the image of God, afterwards became mortal, when the more powerful Spirit was separated from him. To remedy this, the Word became Man, that man by receiving the adoption might become a son of God once more; that the light of the Father might rest upon the flesh of our Lord, and come bright from thence unto us; and so man, being encompassed with the light of the Godhead, might be carried into immortality. When he was incarnate and became man, he recapitulated in himself all generations of mankind, making himself the centre of our salvation, that what we lost in Adam, even the image and likeness of God, we might receive in Christ Jesus. By the Holy Ghost coming upon Mary, and the power of the highest overshadowing her, the incarnation or Christ was wrought, and a new birth, whereby man should be born of God, was shown; that as by our first birth we did inherit death, so by this birth we might inherit life. This is no other than what St. Paul teaches us: "The first man, Adam, was made a living soul, but the Second Adam was made a quickening spirit." All that the first man possessed of himself, all that he has transmitted to us, is "a living soul;" a nature endued with an animal life, and receptive of a spiritual. But the Second Adam is, and was made to us, "a quickening spirit;" by a strength from him as our Creator, we were at first raised above ourselves; by a strength from him as our Redeemer, we shall again live unto God.

III. I proceed now to the Third thing proposed, viz., to inquire into the nature and operations of the Holy Spirit, as bestowed upon Christians. And here I shall pass by the particular extraordinary gifts vouchsafed to the first ages for the edification of the Church and only consider what the Holy Spirit is to every believer, for his personal sanctification and salvation. It is not granted to every one to raise the dead, and heal the sick. What is most necessary is, to be sure, as to ourselves, that we are "passed from death unto life;" to keep our bodies pure and undefiled, and let them reap that health which flows from a magnanimous patience, and the serene joys of devotion. The Holy Spirit has enabled men to speak with tongues, and to prophesy; but the light that most necessarily attends it is a light to discern the fallacies of flesh and blood, to reject the irreligious maxims of the world, and to practice those degrees of trust in God and love to men, whose foundation is not so much in the present appearances of things, as in some that are yet to come. The object which this light brings us most immediately to know is ourselves; and by virtue of this, one that is born of God, and has a lively hope may indeed see far into the ways of Providence, and farther yet into the holy Scriptures; for the holy Scriptures, excepting some accidental and less necessary parts, are only a history of that new man which he himself is; and Providence is only a wise disposal of events for the awakening of particular persons, and ripening the world in general for the coming of Christ's kingdom. But I think the true notion of the Spirit is, that it is some portion of, as well as preparation for, a life in God, which we are to enjoy hereafter. The gift of the Holy Spirit looks full to the resurrection; for then is the life of God completed in us.

Then, after man has passed through all the penalties of sin, the drudgery and vanity of human life, the painful reflections of an awakened mind, the infirmities and dissolution of the body, and all the sufferings and mortifications a just God shall lay in his way; when, by this means, he is come to know God and himself, he may safely be entrusted with true life, with the freedom and ornaments of a child of God; for he will no more arrogate anything to himself. Then shall the Holy Spirit be fully bestowed, when the flesh shall no longer resist it, but be itself changed into an angelical condition, being clothed upon with the incorruption of the Holy Spirit; when the body which, by being born with the soul, and living through it, could only be called an animal one, shall now become spiritual, whilst by the Spirit it rises into eternity. Everything in Christianity is some kind of anticipation of something that is to be at the end of the world. If the Apostles were to preach by their Master's command, "that the kingdom of God drew nigh;" the meaning was, that from henceforth all men should fix their eyes on that happy time, foretold by the Prophets, when the Messiah should come and restore all things; that by renouncing their worldly conversation, and submitting to the gospel institution, they should fit themselves for, hasten, that blessing. "Now are we the sons of God," as St. John tells us; and yet what he imparts to us at present will hardly justify that title, without taking in that fulness of his image which shall then be displayed in us, when we shall be "the children of God, by being the children of the resurrection."

The state of love, being attended with "joy unspeakableand full of glory," with rest from the passions and vanities of man, with the integrity of an unchangeable judgment, and an undivided will, is, in a great measure, its own reward; yet not so as to supersede the desire of another world. For though such a man, having a free and insatiable love of that which is good, may seldom have need formally to propose to himself the hopes of retribution, in order to overcome his unwillingness to his duty; yet surely he must long for that which is best of all; and feel a plain attraction towards that country in which he has his place and station already assigned him; and join in the earnest expectation of all creatures, which wait for the manifestation of the sons of God. For now we obtain but some part of his Spirit, to model and fit us for incorruption, that we may, by degrees, be accustomed to receive and carry God within us; and, therefore, the Apostle calls it, "the earnest of the Spirit;' that is, a part of that honour which is promised us by the Lord. If, therefore, the earnest, abiding in us, makes us spiritual even now, and that which is mortal is, as it were, swallowed up of immortality; how shall it be when, rising again, we shall see him face to face when all our members shall break to forth into songs of triumph, and glorify Him who hath raised them from the dead, and granted them everlasting life For if this earnest or pledge, embracing man into itself, makes him now cry, "Abba, Father;" what shall the whole grace of the Spirit do, when, being given at length to believers, it shall make us like unto God, and perfect us through the will of the Father And thus I have done what was at first proposed: I have considered the nature of our fall in Adam; the person of Jesus Christ; and the operations of the Holy Spirit in Christians.

Let a man descend calmly into his heart, and see if there be no root of bitterness springing up; whether, at least, his thoughts, which are ever in motion, do not sometimes sally out into projects suggested by pride, or sink into indolent trifling, or be entangled in mean anxiety. Does not he find a motion of anger, or of gaiety, leavening him in an instant throughout; depriving him of the meekness and steady discernment he laboured after Or, let him but conceive at any time, that unfeigned obedience, and watchful zeal, and dignity of behaviour, which, is suitable, I do not say to an angel, but to a sinner that has "a good hope through grace," and endeavour to work himself up to it; and if he find no sort of obstacle to this within him, he has indeed then no opportunity of suffering. In short, if he is such an abject sort of creature, as will, unless grace should do him a perpetual violence, relapse frequently into a course of thinking and acting entirely without God; then he can never want occasions of suffering, but will find his own nature to he the same burden to him, as that "faithless and perverse generation" was to our Saviour, of whom he said, "How long shall I be with you How long shall I suffer you" I will conclude all with that excellent Collect of our Church: -- "O God, who in all ages hast taught the hearts of thy faithful people, by sending to them the light of thy Holy Spirit; grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort, through the merits of Jesus Christ our Saviour; who liveth and reigneth with thee, in the unity of the same Spirit, one God, world without end. Amen."

At seven I went to the Germans. I had long before observed the great seriousness of their behaviour. Of their humility they had given a continual proof, by performing those servile offices for the other passengers, which none of the English would undertake ; for which they desired, and would receive no pay, saying, “lt was good for their proud hearts,” and ‘their loving Saviour had done more for them.” And every day had given them occasion of showing a meekness, which no injury could move. If they were pushed, struck, or thrown down, they rose again and went away ; but no complaint was found in their mouth. There was now an opportunity of trying whether they were delivered from the spirit of fear, as well as from that of pride, anger, and revenge. [n the midst of the psalm wherewith their service began, the sea broke over, split the mainsail in pieces, covered the ship, and peured in between the decks, as if the great deep had already swallowed us up. A terrible screaming began among the English. The Germans calmly sung on. I asked one of them afterward, ‘ Was you not afraid ?” He answered, “I thank God, no.” I asked, “ But were not your women and children afraid?” He replied mildly, “* No; our women and children are not afraid to die.” From them I went to their crying, trembling neighbours, and pointed out to them the difference in the hour of trial, between him that feareth God, and him that feareth him not. . At twelve the wind fell. This was the most glorious day which I have hitherto seen. Mon. 26.--We enjoyed the calm. I can conceive no difference, comparable to that between a smooth and a rough sea, except that which is between a mind calmed by the love of God, and one torn up by the storms of earthly passions. 18 REV. J. WESLEY’S JOURNAL. [Feb. 1736.

Fri. 6.--About eight in the morning, we first set foot on American ground. It was a small uninhabited island, over against Tybee. Mr. Oglethorpe led us to a rising ground, where we all kneeled down to give thanks. He then took boat for Savannah. When the rest of the people were come on shore, we called our little flock together to prayers. Several parts of the Second Lesson (Mark vi,) were wonderfully suited to the occasion ; in particular, the account of the courage and sufferings of John the Baptist; our Lord’s directions to the first preachers of his Gospel, and their toiling at sea, and deliverance ; with these comfortable words, “It is I, be not afraid.” Sat. '7.--Mr. Oglethorpe returned from Savannah with Mr. Spangenberg, one of the pastors of the Germans. I soon found what spirit he was of; and asked his advice with regard to my own conduct. He said, ‘“‘ My brother, I must first ask you one or two questions. Have you the witness within yourself? Does the Spirit of God bear witness with your spirit, that you are a child of God?” I was surprised, and knew not what to answer. He observed it, and asked, “* Do you know Jesus Christ?’ J paused, and said, “I know he is the Saviour of the world.” ‘ True,” replied he ; “ but do you know he has saved you ?” I answered, “J hope he has died to save me.” He only added, “ Dc you know yourself?” I said, “Ido.” But 1 fear they were vain words. Mon. 9.--I asked him many questions, both concerning himself and the church at Hernhuth. ‘The substance of his answers was this :-- “« At eighteen years old, I was sent to the university of Jena, where I spent some years in learning languages, and the vain philosophy, which I have now long been labouring to forget. Here it pleased God, by some that preached his word with power, to overturn my heart. [ mumediately threw aside all my learning, but what tended to save my teb. 1736.] REV. J. WESLEY’S JOURNAL. 19

Sat. 28.--They met to consult concerning the affairs of their Church: Mr. Spangenberg being shortly to go to Pennsylvania, and Bishop Nitschman to return to Germany. After several hours spent in conference and prayer, they proceeded to the election and ordination of a Bishop. The great simplicity, as well as solemnity, of the whole, almost made me forget the seventeen hundred years between, and imagine myself in one of those assemblies where form and state were not ; but Paul the tent maker, or Peter the fisherman presided ; yet with the demonstration of the Spirit and of power. March, 1736. ] REV. J. WESLEY’S JOURNAL 21 Sun. 29.--Hearing Mr. Oglethorpe did not come any more to Savannah, before he went to Frederica, I was obliged to go down to the ship again, (Mr. Spangenberg following me thither,) and receive his orders and instructions on several heads. From him we went to public prayers ; after which we were refreshed by several letters from England. Upon which I could not but observe, how careful our Lord 1s, to repay whatever we give up on his account. When I left England, I was chiefly afraid of two things : one, that I should never again have so many faithful friends as I left there ; the other, that the spark of love which began to kindle in their hearts would cool and die away. But who knoweth the mercy and power of God? From ten friends I am awhile secluded, and he hath opened me a door into a whole Church. And as to the very persons I left behind, his Spirit has gone forth so much the more, teaching them not to trust in man, but “ in Uim that raised the dead, and calleth the things that are not, as though they were.” About four, having taken leave of Mr. Spangenberg, who was the next morning to set out for Pennsylvania, I returned to Savannah. Sat. March 6.--I had a long conversation with John Reinier, the son of a gentleman, who, being driven out of France, on account of his religion, settled at Vivay, in Switzerland, and practised physic there. His father died while he was a child. Some years after, he told his

Mon. 10.--I began visiting my parishioners in order, from house to house ; for which I set apart (the time when they cannot work, because of the heat, viz.) from twelve till three in the afternoon. Sun. 16.--We were surprised in the evening by my brother, just come from Frederica. After some conversation, we consulted how the poor people there might be taken care of during his absence : and it was at last agreed that Mr. Ingham and | should take our turns in assisting them; and the first was allotted me. Accordingly, on Tuesday 18, I walked to Thunderbolt ; whence the next afternoon we set out in a small boat. In the evening we touched at Skidoway, and had a small, but attentive, congregation to join with us in Evening Prayer. Sat. 22.--About four in the afternoon we entered upon Doboy Sound. The wind, which was right a-head, was so high when we were in the middle of it, and the sea so rough, being driven in at the inlet, that the boat was on the point of sinking every moment. But it pleased God to bring us safe to the other side in half an hour, and to Frederica the next morning. We had public prayers at nine, at which nineteen persons were present; and (I think) nine communicants. Fri. 28.--I read the Commendatory Prayer by Mr. Germain, who lay at the point of death. He had lost his speech and his senses. His eyes were set, neither had he any discernible motion but the heaving of his breast. While we stood round him, he stretched out his arms, rubbed his head, recovered his sight, speech, and understanding ; and immediately sending for the bailiffs, settled the affairs of his family; and ther lay down and died. At the first service on Sunday, May 30, were only five ; at the second twenty-five. The next day I made Mr. Lassel’s will; who, notwithstanding his great weakness, was quite revived when any mention was made of death or of eternity. Tues. June 1.--After praying with him, I was surprised to find one of the most controverted questions in divinity, disinterested love, decided at once by a poor old man, without education or learning, or any instructer but the Spirit of God. I asked him what he thought of Paradise -

Sun. 18.--I was seized with a violent flux, which I felt came not before I wanted it. Yet I had strength enough given to preach once more to this careless people; and a few “believed our report.” Thur. 22.--I took my leave of America, (though, if it please God, aot for ever,) going on board the Samuel, Captain Percy, with a young gentleman who had been a few months in Carolina, one of my parishioners of Savannah, and a Frenchman, late of Purrysburg, who was escaped thence with the skin of his teeth. Sat. 24.--We sailed over Charlestown bar, and about noon lost sight of land. The next day the wind was fair, but high, as it was on Sunday, 25, when the sea affected me more than it had done in the sixteen weeks of our passage to America. I was obliged to lie down the greatest part of the day, being easy only in that posture. Mon. 26.--I began instructing a negro lad in the principles of Christianity. The next day I resolved to break off living delicately, and return to my old simplicity of diet; and after I did so, neither my stomach nor my head much complained of the motion of the ship. Wed. 28.--Finding the unaccountable apprehensions of I know not what danger, (the wind being small and the sea smooth,) which had been upon me several days, increase, I cried earnestly for help; and it pleased God, as in a moment to restore peace to my soul. Let me observe hereon, 1. That not one of these hours ought to pass out of my remembrance, till I attain another manner of spirit, a spirit equally willing to glorify God by life or by death. 2. That whoever is uneasy on any account (bodily pain alone excepted) carries in himselt his own conviction, that he is so far an unbeliever. Is he uneasy at the apprehension of death? Then he believeth not, that “to die is gain.” At any of the events of life? Then he hath not a firm belief, that ‘all things work together for” his “ good.” And if he bring the matter more close, he will always find, beside the general want of faith, every particular uneasiness is evidently owing to the want of some particular Christian temper.

I no sooner executed this resolution, than my spirit revived ; so that from this day I had no more of that fearfulness and heaviness, which before almost continually weighed me down. Iam sensible one who thinks the being 2n orco, as they phrase it, an indispensable preparative for being a Christian, would say, I had better have continued in that state ; and that this unseasonable relief was a curse, not a blessing. Nay, but who art thou, O man, who, in favour of a wretched hypothesis, thus blasphemest the good gift of God? Hath not He himself said, “This also is the gift of God, if a man have power to rejoice in his labour??? Yea, God setteth his own seal to his weak endeavours while he thus “ answereth him in the joy of his heart.” Jan. 1738. ] REV. J. WESLEY’S JOURNAL. 55 Tues. 24.--We spoke with two ships, outward bound, from whom we had the welcome news, of our wanting but one hundred and sixty leagues of the Land’s end. My mind was now full of thought; part of which I writ down as follows :-- * T went to America, to convert the Indians ; but.O! who shall convert me ? who, what is he that will deliver me from this evil heart of unbelief? Ihave a fair summer religion. I can talk well; nay, and believe myself, while no danger is near: but let death look me in the face, and my spirit is troubled. Nor can I say, ‘To die is gain!’ _I have a sin of fear, that when I ’ve spun My last thread, I shall perish on the shore!

Sat. 28.--Was another cloudy day; but about ten in the morning (the wind continuing southerly) the clouds began to fly just contrary to the wind, and, to the surprise of us all, sunk down under the sun, so that at noon we had an exact observation; and by this we found we were as well as we could desire, about eleven leagues south of Scilly. Sun. 29.--We saw English land once more; which, about noon, appeared to be the Lizard Point. We ran by it with a fair wind; and at noon, the next day, made the west end of the Isle of Wight. Here the wind turned against us, and in the evening blew fresh, so that we expected (the tide being likewise strong against us) to be driven some leagues backward in the night: but in the morning, to our great surprise, we saw Beachy-head, just before us, and found we had gone forward near forty miles. Ve aN OT alts hE ae hh \ 56 * REV. J. WESLEY’S JOURNAL. [Feb. 1738. Toward evening was a calm; but in the night a strong north wind brought us safe into the Downs. The day before, Mr. Whitefield had sailed out, neither of us then knowing anv thing of the other. At four in the morning we took boat, and in half an hour landed at Deal: it being Wednesday, February 1, the anniversary festival in Georgia for Mr. Oglethorpe’s landing there. It is now two years and almost four months since I left my native country, in order to teach the Georgian Indians the nature of Christianity : but what have I learned myself in the mean time ? Why, (what ! the least of all suspected,) that I who went to America to convert others, was never myself converted to God. (I am not sure of this.) ‘I am not mad,” though I thus speak ; but “I speak the words of truth and soberness ;” if haply some of those who still dream may awake, and see, that as I am, so are they.

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

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

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

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

Four times also I enjoyed the blessing of hearing him preach, during the few days I spent here; and every time he chose the very subject which I should have desired, had I spoken to him before. Thrice he described the state of those who are “ weak in faith,” who are justified, but have not yet a new, clean heart; who have received forgiveness through the blood of Christ, but have not received the constant indwelling of the Holy Ghost. This state he explained once from, “ Blessed are the poor in spirit; for theirs is the kingdom of heaven ;” when he showed at large, from various Scriptures, that many are children of God and heirs of the promises, long before their hearts are softened by holy “mourning ;”” before they are comforted by the abiding witness of the Spirit, melting their souls into all gentleness and “ meekness ;” and much more, before they are renewed in all that “ righteousness,” which they ‘“ hungered and thirsted after ;” before they are “ pure in heart,” from all self will and sin; and “ merciful,” as their “ Father which is in heaven is merciful.” A second time he pointed out this state from those words, “ Who shall deliver me from the body of this death? I thank God, Jesus Christ our Lord. There is therefore no condemnation to them which are in Christ Jesus.” Hence also he at large both proved the existence, and showed the nature, of that intermediate state, which most experience between that bondage which is described in the seventh chapter of the Epistle to the Romans, and the full glorious liberty of the children of God, described in the eighth, and in many other parts of Scripture. This he yet again explained from the Scriptures which describe the state the Apostles were in, from our Lord’s death (and indeed for some time before) till the descent of the Holy Ghost at the day of Pentecost. They were then “clean,” as Christ himself had borne them witness, ‘by the word which he had spoken unto them.” They then had faith, otherwise He could not have prayed for them, that their “ faith” might Aug. 173». | REV. J. WESLEY’S JOURNAL. 85

not “fail.” Yet they had not, in the full sense, “ new hearts ;” neither had they received “ the gift of the Holy Ghost.” The fourth sermon which he preached, concerning the ground of faith, made such an impression upon me, that when I went home, I could not but write down the substance of it, which was 2s follows :-- “The word of reconciliation which the Apostles preached, as the foundation of all they taught, was, that we are reconciled to God, not by our own works, nor by our own righteousness, but wholly and solely by the _ blood of Christ. 3 * But you will say, ‘Must I not grieve and mourn for my sins? Must I not humble myself before God? Is not this just and right? And must I not first do this, before I can expect God to be reconciled to me?’ I answer, It is just and right. You must be humbled before God. You must have a broken and contrite heart. But then observe, this is not - your own work. Do you grieve that you area sinner? This is the work of the Holy Ghost. Are you contrite? Are you humbled before God? Do you indeed mourn, and is your heart broken within you? All this worketh the self-same Spirit.

“¢ 1. None can be ignorant of the religion of our ancestors, who have read the history of John Huss. Some of his followers endeavoured to repel force by force. The rest, having better learned Christ, obtained leave of George Podibrad, king of Bohemia, to retire and live apart. Retiring, accordingly, in the year 1453, to a place on the borders of Silesia and Moravia, they lived in peace, till the time of Luther and Calvin, with both of whom, as with their followers, they maintained a friendly intercourse; especially when, by the providence of God, they were placed among those of either opinion. «¢2. In the year 1699, David Ernest Jablonsky, grandson to Amos Comenius, the last bishop of the Moravians, was consecrated bishop of the United Brethren in Moravia, Bohemia, and Poland, in a synod regularly assembled. To him Count Zinzendorf signified, that several of the Moravian brethren, having escaped from the tyranny of the Papists, were so joined to the Lutherans, whose doctrine they approved, as nevertheless to retain their ancient discipline. His entire approbation of this, Bishop Jablonsky testified to the Count in several letters. «3. It must be acknowledged that many of our ancestors, about the beginning of the Reformation, from fear of man, did not openly confess the truth: and hence it was that the Romish pastors bore with them; being little concerned what their private opinions were. But hence it also was, that continually using dissimulation, and not walking in simplicity, they were no longer fervent in spirit, as of old time, neither could they find any peace to their souls.

“ And now first it was that I had that full assurance of my own recon ciliation to God, through Christ. For many years I had had the forgiveness of my sins, and a measure of the peace of God; but I had not till now that witness of his Spirit, which shuts out all doubt and fear. In all my trials I had always a confidence in Christ, who had done so great things for me. But it was a confidence mixed with fear: I was afraid I had not done enough. There was always something dark in my soul till now. But now the clear light shined; and I saw that what I had hitherto so constantly insisted on,--the dowmg so much and feeling so much, the long repentance and preparation for believing, the bitter sorrow for sin, and that deep contrition of heart which is fsund in some,--were by no means essential to justification. Yea, that wnerever the free grace of God is rightly preached, a sinrer in the full career of his sins will probably receive it, and be justified by it, before one who insists en such previous preparation. “ At my return to Hernhuth I found it difficult at first te make my brethren sensible of this, or to persuade them not to insist on the assurance of faith, as a necessary qualification for receiving the Lord’s Supper. But from the time they were convinced, which is now three years since, we have all chiefly insisted on Christ given for us. (I dare not say this is right:) this we urge as the principal thing, which if we rightly believe, Christ will surely be formed in us. And this preaching we have always found to be accompanied with power, and to have the blessing of God following it. By this, believers receive a steady purpose of heart, and a more unshaken resolution, to endure with a free and cheerful spirit whatsoever our Lord is pleased to lay upon them.” a Aug. 1738. | REV. J. WESLEY’S JOURNAL. 91 The same day I was with Micuazi Linner, the eldest of the Church ; the sum of whose conversation was this :--

year after I was much pressed in spirit to return and visit my brethren in Moravia. I didso. Wehad the New Testament, our Moravian Hymns, and two or three Lutheran books. We read, and sung, and prayed together, and were much strengthened. One day as we were together at my house, one knocked at the door. I opened it, and it was a Jesuit. He said, ‘My dear Demuth, I know you are a good man, and one that instructs and exhorts your friends. I must see what books you have.’ And going into the inner room, he found the Testament, and the rest together. He took them all away; nor did we dare to hinder him. The next’ day we were summoned before the consistory, and, after a long A ee Eee Aug. 1738. ] REV. J. WESLEY'S JOURNAL. 97 examination, ordered to appear in the church before the congregation on the following Sunday. There they read a long Confession of Faith, and afterward bid us say, ‘In the name of the Father, and of the Son, and of the Holy Ghost.’ We did so, though not knowing what they meant. They then told us, we had abjured the Lutheran errors, and called the blessed Trinity to witness, that we assented to that Confession of Faith. My heart sunk within me when [heard it. I went home, but could find no rest. I thought I had now denied my Saviour, and could expect no more mercy from him. I could not bear to stay in Moravia any longer, but immediately returned into Silesia. There I continued six years; but there too I was perpetually terrified with the thoughts of what I had done. I often inquired after my brethren whom I had left in Moravia. Some of them I heard were thrown into prison, and others escaped to a little village in Lusatia called Hernhuth. I wished I could go to that place myself; and at last meeting with one who had the same desire, we agreed to go together. But our design being discovered, he was apprehended and thrown into prison. Expecting the same treatment, I earnestly prayed, that God would show me a token for good. Immediately my soul was filled with joy, and I was ready to go to prison or to death.

“ My pear Frmnp wHom I Love In THE Truru,--I know my Saviour’s voice, and my heart burns with love and desire to follow him in the regeneration. I have no confidence in the flesh. I loathe myself, and love him only. My dear brother, my spirit even at this moment rejoices in God my Saviour; and the love which is shed abroad in my heart by the Holy Ghost, destroys all self-love; so that I could lay down my life for my brethren. I know that my Redeemer liveth, and have confidence toward God, that through his blood my sins are forgiven. He hath begotten me of his own will, and saves me from sin, so that it has no dominion ‘over me. His Spirit bears witness with my spirit, that I am his child by adoption and grace. And this is not for works of righteousness which I have done. For I am his workmanship, created in Christ Jesus unto good works: so that all boasting is excluded. It is now about eighteen years since Jesus took possession of my heart. He then opened my eyes, and said unto me, ‘Be of good cheer, thy sins are forgiven thee.’ My dear friend, bear with my relating after what manner I was born of God. It was an instantaneous act. My whole heart was filled with a divine power, drawing all the faculties of my soul after Christ, which continued three or four nights and days. It was as a mighty rushing wind, coming into the soul, enabling me from that moment to be more than conqueror over those corruptions which before I was alwaysaslave to. Since that time the whole bent of my will hath been toward him day and night, even in my dreams. I know that I dwell in Christ, and Christ in me; I am bone of his bone, and flesh of his flesh. That you, and all that wait for his appearing, may find the consolation of Israel, is the earnest prayer of “ Your affectionate brother in Christ, “WwW. F.” “ae i ao Dec. 1738. | REV. J. WESLEY’S JOURNAL. ‘115

“You must think what a transport of joy I was then in, when I that was lost and undone, dropping into hell, felt a Redeemer come, who is ‘mighty to save, to save unto the uttermost.’ Yet I did not receive the witness of the Spirit at that time. But in about half an hour the devil came with great power to tempt me. However, I minded him not, but went in and lay down pretty much composed in my mind. Now St. Paul says, ‘ After ye believed, ye were sealed with the Spirit of promise.’ So it was with me. After I had believed on Him that ‘justifieth the ungodly,’ I received that seal of the Spirit, which is the ‘ earnest of our inheritance.’

“ July 6.--In the morning, being by myself, I found the work of the Spirit was very powerful upon me: (although you know God does not deal with every soul in the same way:) as my mother bore me with great pain, so did I feel great pain in my soul in being born of God. Indeed I thought the pains of death were upon me, and that my soul was then taking leave of the body. I thought I was going to him whom I saw with strong faith standing ready to receive me. In this violent agony I continued about four hours; and then I began to feel the ‘ Spirit of God bearing witness with my spirit, that I was born of God.’ Because I was a child of God, he ‘sent forth the Spirit of his Son into me, crying, Abba, Father.’ For that is the ery of every new-born soul. O mighty, powerful, happy change! I who had nothing but devils ready to drag me to hell, now found I had angels to guard me to my reconciled Father; and my Judge, who just before stood ready to condemn me, was now become my righteousness. But I cannot express what God hath done for my soul. No; this is to be my everlasting employment when I have put off this frail, sinful body, when I join with that great multitude which no man can number, in singing praises to the Lamb that loved us, and gave himself for us! O how powerful are the workings of the Almighty in anew-born soul! The love of God was shed abroad in my heart, and a flame kindled there, so that my body was almost torn asunder. I loved. The Spirit cried strong in my heart. I trembled: I sung: I joined my voice with those ‘ that excel in strength. My soul was got up into the holy mount. I had no thoughts of coming down again into the body. I who not long before had called to ‘the rocks to fall on me, and the mountains to cover me,’ could now call for nothing else but, ‘ Come, Lord Jesus, come quickly.’ Then I could cry out with great boldness, There, O God, is my surety! There, O death, is thy plague! There, O grave, is thy destruction!

Sun. 21.--We were surprised in the evening, while I was expounding in the Minories. A well-dressed, middle-aged woman, suddenly cried out as in the agonies of death. She continued so to do for some time, ' with all the signs of the sharpest anguish of spirit. When she was a little recovered, I desired her to call upon me the next day. She then told me, that about three years before, she was under strong convictions of sin, and in such terror of mind, that she had no comfort in any thing, nor any rest, day or night ; that she sent for the minister of her parish, and told him the distress she was in: upon which he told her husband, she was stark mad, and advised him to send for a physician immediately. A physician was sent for accordingly, who ordered her to be blooded, blistered, and so on. But this did not heal her wounded spirit. So that she continued much as she was before: till the last night, He whose word she at first found to be “sharper than any two-edged sword,” gave her a faint hope, that he would undertake her cause, and heal the soul which had sinned against him. Thur. 25.--I baptized John Smith (late an Anabaptist) and four other adults at Islington. Of the adults I have known baptized lately one only was at that time born again, in the full sense of the word ; that is, found a thorough, inward change, by the love of God filling her Feb. 1739. ] REV. J. WESLEY’S JOURNAL. 119 heart. Most of them were only born again in a lower sense ; that is, received the remission of their sins. And some, (as it has since too plainly appeared,) neither in one sense nor the other.

morning, and at four in the afternoon to the poor colliers, at a place about the middle of Kingswood, called Two-Mile-Hill. In the evening at Baldwin-street, a young man, after a sharp (though short) _ agony, both of body and mind, found his soul filled with peace, know- ing in whom he had believed. ; Wed. 24.--To above two thousand at Baptist Mills, I explained that glorious scripture, (describing the state of every true believer in Christ, --every one who by faith is born of God,) “ Ye have not received the spirit of bondage again unto fear, but ye have received the spirit or adoption, whereby we cry, Abba, Father.” Thur. 25.--While I was preaching at Newgate, on these words, “ He that believetk hath everlasting life,’ I was insensibly led, without any previous design, to declare strongly and explicitly, that God willeth “all men to be” thus “saved ;” and to pray, that, “if this were not the truth of God, he would not suffer the blind to go out of the way; but, if it were, he would bear witness to his word.” Immediately one, and another, and another, sunk to the earth: they dropped on every side as thunderstruck. One of them cried aloud. We besought God in her behalf, and he turned her heaviness into joy. A second being in the same agony, we called upon God for her also ; and he spoke peace unto her soul. In the evening I was again pressed in spirit to declare, that “‘ Christ gave himself a ransom for all.” And almost before we called upon him to set to his seal, he answered. One was so wounded by the sword of the Spirit, that you would have imagined she could not live a moment. But immediately his abundant kindness was showed, and she loudly sung of his righteousness. Frv. 26.--All Newgate rang with the cries of those whom the word of God cut to the heart. Two of whom were in a moment filled with joy, to the astonishment of those that beheld them. Sun. 28.--I declared the free grace of God to about four thousand people, from those words, “ He that spared not his own Son, but deli- - vered him up for us all, how shall he not with him also freely give us

“1 will show you him that was a lion till then, and is now a lamb; him that was a drunkard, and is now exemplarily sober; the whoremonger that was, who now abhors the very ‘ garment spotted by the flesh.’ These are my living arguments for what I assert, viz. ‘That God does now, as aforetime, give remission of sins, and the gift of the Holy Ghost, even to us and to our children; yea, and that always suddenly, as far as I have known, and often in dreams or in the visions of God.’ If it be not so, I am found a false witness before God. For these things I do, and by his grace will, testify.” Perhaps it might be because of the hardness of our hearts, unready to receive any thing unless we see it with our eyes and hear it with our ears, that God, in tender condescension to our weakness, suffered so many outward signs of the very time when he wrought this inward change to be continually seen and heard among us.‘ But although they saw “signs and wonders,” (for so I must term them,) yet many would not believe. They could not indeed deny the facts; but they could explain them away. Some said, ‘“’These were purely natural effects ; the people fainted away only because of the heat and closeness of the rooms.” And others were “ sure it was all a cheat: they might help it if they would. Else why were these things only in their private societies: why were they not done in the face of the sun?” To-day, Monday, 21, our Lord answered for himself. For while I was enforcing these words, “ Be still and know that I am God,” he began to make bare his arm, not in a close room, neither in private, but in the open air, and before more than two thousand witnesses. One, and another, and another‘was struck to the earth ; exceedingly trembling at the presence of his power. Others cried, with a loud and bitter cry, “* What must we do to be saved?” And in less than an hour, seven persons, wholly unknown to me till that time, were rejoicing, and singing, and with all their might giving thanks to the God of their salvation.

Wed. 13.--In the morning I came to London; and after receiving the holy communion at Islington, I had once more an opportunity of seeing my mother, whom I had not seen since my return from Germany. I cannot but mention an odd circumstance here. I had read her a paper in June last year, containing a short account of what had passed in my own soul, till within a few days of that time. She greatly approved it, and said, she heartily blessed God, who had brought me to so just a way of thinking. While I was in Germany, a copy of that paper was sent (without my knowledge) to one of my relations. He sent an account of it to my mother ; whom I now found under strange fears concerning me, being convinced “ by an account taken from one of my own papers, vhat I had greatly erred from the faith.” I could not conceive what paper that should be; but, on inquiry, found it was the same I had read her myself.--How hard is it to form a true judg ment of any person or thing from the account of a prejudiced relater ! yea, though he be ever so honest a man: for he who gave this relation, was one of unquestionable veracity. And yet by his sincere account of a writing which lay before his eyes, was the truth so totally disguised, that my mother knew not the paper she had heard from end to end, nor I that [ had myself wrote. At six I warned the women at Fetter-lane, (knowing how they had been lately shaken,) ‘not to believe every spirit, but to try the spirits, whether they were of God.” Our brethren met at eight, when it pleased God to remove many misunderstandings and offences that had crept in among them ; and to restore in good measure “ the spirit of love and of a sound mind.”

by this ‘new and living way,” many of those that heard began to call] upon God with strong cries and tears. Some sunk down, and there remained no strength in them; others exceedingly trembled and quaked: some were torn with a kind of convulsive motion in every part of their bodies, and that so violently, that often four or five persons could not hold one of them. I have seen many hysterical and many epileptic fits; but none of them were like these, in many respects. I immediately prayed, that God would not suffer those who were weak to be offended. But one woman was offended greatly ; being sure they might help it if they would ;--no one should persuade her to the contrary ; and was got three or four yards, when she also dropped down, in as violent an agony as the rest. Twenty-six of those who had been thus affected (most of whom during the prayers which were made for them, were in a moment filled with peace and joy) promised to call upon me the next day. But only eighteen came; by talking closely with whom, I found reason to believe that some of them had gone home to their house justified. The rest seemed to be waiting patiently for it. Sat. 16.--We met at Fetter-lane, to humble ourselves before God, and own he had justly withdrawn his Spirit from us, for our manifold unfaithfulness. We acknowledged our having grieved him by our divisions; ‘one saying, I am of Paul; another, I am of Apollos :” by our leaning again to our own works, and trusting in them, instead of Christ ; by our resting in those little beginnings of sanctification, which it had pleased him to work in our souls; and, above all, by blaspheming his work among us, imputing it either to nature, to the force of imagination and animal spirits, or even to the delusion of the devil. In that hour, we found God with us as at the first. Some fell prostrate upon the ground. Others burst out, as with one consent, into loud praise and thanksgiving.’ And many openly testified, there had been no such day as this since January the first preceding.

Fri. 22.--I called on one who “ did run well,” till he was hindered by some of those called French prophets. “ Wo unto the prophets, saith the Lord, who prophesy in my name, and I have not sent them.” At Weaver’s Hall, I endeavoured to point them out; and earnestly exhorted all that followed after holiness, to avoid, as fire, all who do not speak according “ to the Law and Testimony.” In the afternoon I preached at the Fish Ponds; but had no life or spirit in me; and was much in doubt, whether God would not lay me aside, and send other labourers into his harvest. 1 came to the society full of this thought ; and began, in much weakness, to explain, “ Beloved, believe not every spirit, but try the spirits, whether they be of God.” I told them, they were not to judge of the spirit whereby any one spoke, either by appearances, or by common report, or by their own inward feelings: no, nor by any dreams, visions, or revelations, supposed to be made to their souls; any more than by their tears, or any involuntary effects wrought upon their bodies. I warned them, all these were, in themselves, of a doubtful, disputable nature; they might oe from God, and they might not ; and were therefore not simply to be relied on, (any more than simply to be condemned,) but to be tried by a further rule, to be brought to the only certain test, the Law and the Testimony. While I was speaking, one before me dropped down as dead, and presently a second and athird. Five others sunk down in half an hour, most of whom were in violent agonies. ‘The pains” as ‘of hell came about them; the snares of death overtook them.” In their trouble we called upon the Lord, and he gave us an answer of peace. One indeed continued an hour in strong pain; and one or two more for three days. But the rest were greatly comforted in that hour, and went away rejoicing and praising God.

Fri. 29.--I preached ina part of Kingswood where I never had been before. The places in Kingswood where I now usually preached, were these: once a fortnight, a little above Connam, a village on the_ south side of the wood; on Sunday morning, near Hannam Mount ; once a fortnight, at the School-house, in the middle of Kingswood; on Sunday, in the evening, at Rose Green; and once a fortnight near the Fish Ponds, on the north side of the wood. Sat. 30.--At Weaver’s Hall seven or eight persons were constrained to roar aloud, while the sword of the Spirit was dividing asunder “their souls and spirits, and joints and marrow.” But they were all relieved upon prayer, and sung “ praises unto our God, and unto the Lamb that liveth for ever and ever.” I gave a particular account from time to time, of the manner wherein God here carried on his work, to those whom I believed to desire the increase of his kingdom, with whom I had any opportunity of corresponding. Part of the answer which I received (some time after) from one of these I cannot but here subjoin :-- *T desire to bless my Lord for the good and great news your letter bears, about the Lord’s turning many souls ‘ from darkness to light, and from the power of Satan unto God ;’ and that such ‘a great and effectual _ door is opened’ among you, as the ‘many adversaries’ cannot shut. O may ‘He that hath the key of the house of David, that openeth and no man shutteth, and shutteth and no man openeth,’ set the door of faith more and more open among you, till his house be filled, and till he gather together the outcasts of Israel: and may that prayer for the adversaries be heard, ‘ Fill their faces with shame, that they may seek thy name, O Lord.”

Soon after the society, I went to Mrs. T ’s, whose nearest relations were earnestly dissuading her from being “ righteous overmuch ;” and by the old motive, “* Why shouldest thou destroy thyself?” She answered all they advanced with meekness and love, and continued steadfast and immovable. Endure hardship still, thou good soldier of Christ ! Persecuted, but not forsaken: torn with inward, and encompessed with outward, temptations; but yielding to none. O may patience have its perfect work! Tues. 3.--I preached at Bath to the most attentive and serious audience | have ever seen there. On Wednesday I preached at Newgate on those words, ‘ Because of the Pharisees, they durst not con 144 REV. J. WESLEY’S JOURNAL. [July, 173$ fess him. For they loved the praise of men more than the praise of God.” A message was delivered to me when I had done, from the sheriffs, that I must preach there no more. Fri. 6.--I pressed a serious Quaker to tell me why he did not come to hear me as formerly. He said, because he found we were not led by the Spirit; for we fixed times of preaching beforehand ; whereas we ought to do nothing unless we were sensibly moved thereto by the Holy Ghost. I asked, whether we ought not to do what God in Scripture commands, when we have opportunity : whether the providence of God thus concurring with his word, were not a sufficient reason for our doing it, although we were not at that moment sensibly moved thereto by the Holy Ghost. He answered, it was not a sufficient reason. This was to regard “ the letter that killeth.” God grant, that I may so regard it all the days of my life! In the afternoon I was with Mr. Whitefield, just come from London, with whom I went to Baptist Mills, where he preached con- ' cerning “ the Holy Ghost, which all who believe are to receive ;” not without a just, though severe, censure of those who preach as if there were no Holy Ghost. Sat. '7.--I had an opportunity to talk with him of those outward signs which had so often accompanied the inward work of God. I found his objections were chiefly grounded on gross misrepresentations of matter of fact. But the next day he had an

However, some persons who were not of his mind, having pitched on a convenient place, (catled Bear Field, or Bury Field,) on the top of the hill under which the town lies; I there offered Christ to about a thousand people, for ‘ wisdom, righteousness, sanctification, and redemption.” Thence I returned to Bath, and preached on, ‘“ What must I do to be saved?” to a larger audience than ever before. I was wondering the “god of this world” was so still; when, at my return from the place of preaching, poor R----d Merchant told me, he could not let me preach any more in his ground. I asked him, why: he said, the people hurt his trees, and stole things out of his ground. “« And besides,” added he, “I have already, by letting thee be there, merited the displeasure of my neighbours.” O fear of man! Who is above thee, but they who indeed “ worship God in spirit and in truth ?”” Not even those who have one foot in the grave! Not even those who dwell in rooms of cedar; and who have heaped up gold as the dust, aud silver as the sand of the sea. Sat. 21.--I began expounding, a second time, our Lord’s Sermon on the Mount. In the morning, Sunday, 22, as I was explaining, «‘ Blessed are the poor in spint,” to about three thousand people, we had a fair opportunity of showing all men, what manner of spirit we were of: for in the middle of the sermon, the press-gang came, and seized on one of the hearers ; (ye learned in the law, what becomes of Magna Charta, and of English liberty and property? Are not these mere sounds, while, on any pretence, there is such a thing as a pressgang suffered in the land?) a] the rest standing still, and none opening his mouth or lifting up his hand to resist them. 146 REV. J. WESLEY’S JOURNAL. [July, 1739

Mon. 23.--To guard young converts from fancying that they had “already attained, or were already perfect,’”’ I preached on those words, “So is the kingdom of God, as when a man casteth seed into the ground, and riseth day and night, and the seed buddeth forth and springeth up, he knoweth not how; first the blade, then the ear, then the full corn in the ear.” On several evenings this week, and particularly on Friday, many were deeply convinced ; but none were delivered from that painful conviction, ‘The children came to the birth, but there was not strength to bring forth.” I fear we have grieved the Spirit of the jealous God, by questioning his work; and that, therefore, he is withdrawn from us for a season. But he will return and “ abundantly pardon.” Mon. 30.--Two more were in strong pain, both their souls and bodies being well nigh torn asunder. But though we cried unto God, there was no answer; neither did he as yet deliver them at all. One of these had been remarkably zealous against those that cried out and made a noise ; being sure that any of them might help it if they would. And the same opinion she was in still, till the moment she was struck through, as with a sword, and fell trembling to the ground. She then cried aloud, though not articulately, her words being swallowed up. In this pain she continued twelve or fourteen hours, and then her soul was set at liberty. But her master (for she was a servant till that time at a gentleman’s in town) forbid her returning to him, saying, he would have none in his house who had received the Holy Ghost.

“7, These are some of those inward fruits of the Spirit, which must be felt wheresoever they are ; and without these, I cannot learn from Holy Writ that any man is ‘ born of the Spirit.’ I beseech you, sir, by the mercies of God, that if as yet you know nothing of such inward feelings, if you do not ‘feel in yourself these mighty workings of the Snirit of Christ,’ at least you would not contradict and blaspheme. When the Holy Ghost hath fervently kindled your love toward God, you will know these to be very sensible operations: .As you hear the wind and feel it too, while it strikes upon your bodily organs, you will know you are under the guidance of God’s Spirit the same way, namely, by feeling it .n your soul: by the present peace, and joy, and love, which you feel within as well as by its outward and more distant effects. I am,” &c. 148 REV. J. WESLEY’S JOURNAL. [Aug. 1739. I have often wished, that all calm and impartial men would consider what is advanced by another writer, in a little discourse concerning enthusiasm, or religious delusion, published about this time. His words are,-- y ** A minister of our Church, who may look upon it as his duty to warn his parishioners, or an author who may think it necessary to caution his readers, against such preachers or their doctrine, (enthusiastic preachers, I suppose; such as he takes it for granted the Methodist preachers are,) ought to be very careful to act with a Christian spirit, and to advance nothing but with temper, charity, and truth. Perhaps the following rules may be proper to be observed by them :-- “1, Not to blame persons for doing that now which Scripture records holy men of old to have practised ; lest, had they lived in those times, they should have condemned them also. «° 2. Not to censure persons in holy orders, for teaching the same doctrines which are taught in the Scriptures and by our Church; lest they should ignorantly censure what they profess to defend.

I afterward called on Mrs. E r, with whom was one lately come from Bristol, in deep anguish of spirit. We cried to God, and he soon declared his salvation, so that both their mouths were filled with his praise. Thence I went to a poor woman, who had been long in despair. I was glad to meet with Mrs. R there ; the person mentioned in Mr. Whitefield’s Journal, who, after three years’ madness (sa called,) was so deeply convinced of sin at Beech-lane, and soon after rejoiced in God her Saviour. Thur. 6.--I was sent for by one who began to feel herself a sinner. But a fine lady unexpectedly coming in, there was scarce room for me to speak. The fourth person in the company was a poor unbred girl ; who beginning to tell what God had done for her soul, the others looked one at another, as in amaze, but did not open their mouths. I then exhorted them, not to cease from crying to God, till they too could say, as she did, “‘ My Beloved is mine, and I am his: I am as sure of il, as that Iam alive. For his Spirit bears witness with my spirit, that I am a child of God.” Sun. 9.--I declared to about ten thousand, in Moorfields, what they must do to be saved. My mother went with us, about five, to Ken nington, where were supposed to be twenty thousand people. I again sisted on that foundation of all our hope, “ Believe in the Lord Jesus, and thou shalt be saved.” From Kennington I went to a society at Lambeth. The house being filled, the rest stood in the garden. The deep attention they showed, gave me a good hope, that they will not all be forgetful hearers. Thence I went to our society at Fetter-lane, and exhorted them to love one another. The want of love was a general complaint. We laid it open before our Lord. We soon found he had sent us an answer of peace. Evil surmisings vanished away. The flame kindled again as at the first, and our hearts were knit together.

Sun. 16.--I preached at Moorfields to about ten thousand, and at Kennington Common to, I believe, near twenty thousand, on those _words of the calmer Jews to St. Paul, ** We desire to hear of thee what thou thinkest; for as concerning this sect, we know that every where it is spoken against.” At both places I described the real difference between what is generally called Christianity, and the true old Christianity, which, under the new name of Methodism, is now also every where spoken against. Mon. 17.--I preached again at Plaistow, on, “ Blessed are those that mourn.” It pleased God to give us, in that hour, two living: instances of that piercing sense both of the guilt and power of sin, that dread of the wrath of God, and that full conviction of man’s inability either to remove the power, or atone for the guilt, of sin; (called by the world, despair ;) in which properly consist that poverty of spirit, and mourning, which are the gate of Christian blessedness. Tues. 18.--A young woman came to us at Islington, in such an agony as I have seldom seen. Her sorrow and fear were too big for utterance ; so that after a few words, her strength as well as her heart failing, she sunk down to the ground. Only her sighs and her greans ee ees ee es Sept. 1739.] REV. J. WESLEY'S JOURNAL. 155 - showed she was yet alive. We cried unto God in her behalf. We claimed the promises made to the weary and heavy-laden; and he did not cast out our prayer. She saw her Saviour, as it were, crucified before her eyes. She laid hold on him by faith, and her spirit revived. At Mr. B ’s, at six, | was enabled earnestly to call all the weary and heavy-laden; and at Mr. C ’s, at eight, when many roared aloud; some of whom utterly refused to be comforted, till they should feel their souls at rest in the blood of the Lamb, and have his love shed abroad in their hearts.

and common swearer. But he is washed, and old things are passed away. ‘Such power bolongeth unto God.” In the evening our Lord rose on many who were wounded, “ with healing in his wings :” and others who till then were careless and at ease, felt the two-edged sword that cometh out of his mouth. One of these showed the agony of her soul by crying aloud to God for help, to the great offence of many, who eagerly “ rebuked her that she should hold her peace.” She continued in great torment all night, finding no rest either of soul o1 body. But while a few were praying for her in the morning, God delivered her out of her distress. Fri. 12.--We had fresh occasion to observe the darkness which was fallen on many who lately rejoiced in God. But he did not long hide his face from them. On Wednesday the spirit of many revived: on Thursday evening many more found Him in whom they had believed, to be “a present help in time of trouble.” And never do I remember the power of God to have been more eminently present than this morning: when a cloud of witnesses declared his “breaking the gates of brass, and smiting the bars of iron in sunder.” Yet I could not but be under some concern, with regard to one or two persons, who were tormented in an unaccountable manner ; and seemed to be indeed lunatic, as well as “ sore vexed.” But while I was musing, what would be the issue of these things, the answer I received from the word of God, was, “Glory to God in the highest, and on earth peace, good will toward men.”

Soon after I was sent for to one of those who was so strangely torn by the devil, that I almost wondered her relations did not say, “* Much religion hath made thee mad.” We prayed God to bruise Satan under her feet. Immediately we had the petition we asked of him. She cried out vehemently, “‘ He is gone, he is gone !” and was filled with the spirit of love, and of a sound mind. I have seen her many times since, strong in the Lord. When I asked abruptly, “ What do you desire now?” She answered, “ Heaven.” I asked, ‘* What is in your heart?” She replied, “ God.” I asked, ‘* But how is your heart when any thing provokes you”? She said, “ By the grace of God, I am not provoked at any thing. ll the things of this world pass by me as shadows.” “Ye have seen the end of the Lord.” Is he not “very pitiful and of tender mercy ?” We had a refreshing meeting at one with many of our society; who fail not to observe, as health permits, the weekly fast of our Church, and will do so, by God’s help, as long as they call themselves members of it: and would to God, all who contend for the rights and ceremonies of the Church, (perhaps with more zeal than meekness of wisdom,) would first show their own regard for her discipline, in this more important branch of it! At four I preached near the Fish Ponds, (at the desire of one who had long laboured under the apprehension of it,) on the blasphemy against the Holy Ghost; that is, according to the plain scriptural account, the openly and maliciously asserting, that the miracles of Christ were wrought by the power of the devil. Sat. 13.--I was with one who, being in deep anguish of spirit, had been the day before to ask a clergyman’s advice. He told her, her head was out of order, and she must go and take physic. In the ----\ oe -- Oct. 1739. | REV. J. WESLEY’S JOURNAL. 159

2. Yet it is not wholly for their sake, but for your own also that I now write. It may be, the “ Father of lights,” the giver of “ every good gift,” may even by a mean instrument speak to your hearts. My continual desire and prayer to God is, that you may clearly see “ what is that good and perfect will” of the Lord; and fully discern how to separate that which is precious among you from the vile. 3. Ihave delayed thus long, because I loved you, and was therefore, unwilling to prieve you in any thing; anc likewise because I was afraid of creating another obstacle to that union which (if I know my own heart in any degree) I desire above all things under heaven. But I dare no longer delay, lest my silence should be a snare to any others of the children of God ; and lest you yourselves should be more confirmed in what I cannot reconcile to the Law and the Testimony. This would strengthen the bar which I long to remove; and were that once taken out of the way, I should rejoice to be a door keeper in the house of God, a hewer of wood or drawer of water, among you. Surely I would follow you to the ends of the earth, or remain with you in the uttermost parts of the sea. * So called by themselves, though improperly, 4, What unites my heart to you is, the excellency (in many respects) of the ductrine taught among you: your laying the true foundation, “God was in Christ reconciling the world unto himself ;” your declaring the free grace of God the cause, and faith the condition, of justification ; your bearing witness to those great fruits of faith, “‘ righteousness, and peace, and joy in the Holy Ghost ;” and that sure mark thereof, “He that is born of God doth not commit sin.”

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

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

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

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

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 :--

Fri. 15.--I called again. She was saying as I came in, “ My Beloved is mine; and he hath cleansed me from all sin. O how far is the heaven above the earth! So far hath he set my sins from me. O how did he rejoice, when ‘he was heard 1n that he feared!’ He was heard, and he gained a possibility of salvation for me and all mankind. It is finished : his grace is free for all: I am a witness: I was the chief of sinners, a backsliding sinner, a sinner against light and love: but I am washed: I am cleansed.” I asked, “ Do you expect to die now?” She said, “It is not shown me that I shall. But life or death is all one tome. J shall not change my company. Yet I shall more abundantly rejoice when we stand before the Lord; you and I, and all the other children which he hath given you.” In the evening I called upon her again, and fourid her weaker, and her speech much altered. I asked her, “ Do you now believe? Do not you find your soul in temptation?” She answered, smiling and looking up, “ There is the Lamb: and where he is, what is temptation ? I have no darkness, no cloud. The enemy may come; but he hath no part in me.” I said, “ But does not your sickness hinder you 2” She replied, “ Nothing hinders me. It is the Spirit of my Father that worketh in me: and nothing hinders that Spirit. My body indeed is weak and in pain: but my soul is all joy and praise.”

Fri. 10.--I rode to London, and preached at Short’s Gardens, on “the name of esus Christ of Nazareth.” Sunday, 12.--While I was showing at Charles’ Square, what it is “ to do justly, to love mercy, and to walk humbly with our God,” a great shout began. Many of the rabble had brought an ox, which they were vehemently labouring to drive in among the people. But their labour was in vain; for in spite ot them all, he ran round and round, one way and the other, and at length broke through the midst of them clear away, leaving us calmly rejoicing and praising God. Mon. 13.----I returned to Oxford, and on Wednesday rode to Bristol. My brother, | found, was already gone to Wales; so that I came just in season; and that, indeed, on another account also; for a spirit of enthusiasm was breaking in upon many, who ee TA oan Pe ee Oe RE ES is pit ide al ie wa OM °16 REV. Je WESLEY’S JOURNAL. [July, 1741 charged their own imaginations on the will of God, and that not written, but impressed on their hearts. If these impressions be received as the rule of action, instead of the written word, I know nothing so wicked or absurd but we may fall into, and that without remedy. Fri. 17.--The schoel at Kingswood was throughly filled between eight and nine in the evening. I showed them, from the example of the Corinthians, what need we have to bear one with another, seeing we are not to expect many fathers in Christ, no, nor young men among us, as yet. We then poured out our souls in prayer and praise, and our Lord did not hide his face from us. Sun. 19.--After preaching twice at Bristol, and twice at Kingswood, I earnestly exhorted the society to continue in the faith, ‘ enduring hardship, as good soldiers of Jesus Christ.” On Monday (my brother being now returned from Wales) I rode back to Oxford. Wed. 22.--At the repeated instance of some that were there, I went over to Abingdon. I preached on, “What must I do to be saved?” Both the yard and house were full. But so stupid, senseless a people, both in a spiritual and natural sense I scarce ever saw before. Yet God is able, of “ these stones, to raise up children to Abraham.”

W. Quisic? Non intelligo. Z. Imo, istic dicis, ‘“ Vere Christianos non esse miseros peccatores.” Falsissimum. Optimi hominum ad mortem usque miserabilissimi sunt peccatores. Siqui aliud dicunt, vel penitus impostores sunt, vel diabolice seducti. Nostros fratres meliora docentes impugnasti. Et pacem volen tibus, eam denegasti. W. Nondum intelligo quid velis. Z. Ego, cum ex Georgia ad me scripsisti, te dilexi plurimam. Tum corde simplicem te agnovi. Itertm scripsisti. Agnovi corde simplicem, sed turbatis ideis. Ad nos venisti. Idee tue tum magis turbate erant et confuse. In Angliam rediisti. Aliquandiu post, audivi fratres nostros tecum pugnare. Spangenbergium misi ad pacem inter vos conciliandam. Scripsit mihi, ‘“Fratres tibi injuriam intulisse.” Rescripsi, ne pergerent, sed et veniam a te peterent. Spangenberg scripsit iterim, “ Kos petiisse; sed te gloriari de lis, pacem nolle.” Jam adveniens, idem audio. W. Res in eo cardine minimé vertitur. Fratres tui (verum hoc) me malé tractarunt. Postea veniam petierunt. Respondi, ‘‘ Id supervacaneum; me nunquam iis succensuisse: Sed vereri, 1. Ne falsa docerent. 2. Ne prave viverent.” Ista unica est, et fuit, inter nos questio. Z. Apertitis loquaris. W. Veritus sum, ne falsa docerent, 1. De fine fidei nostre (in hac vita) scil. Christiana perfectione. 2. De mediis gratiz, sic ab Ecclesia nostra dictis. Z. Nullam inherentem perfectionem in hac vité agnosco. Est hic error errorum. Eum per totum orbem igne et gladio persequor, conculco, ad internecionem do. Christus est sola Perfectio nostra. Qui perfectionem inherentem sequitur, Christum denegat. W. Ego verd credo, Spiritum Christi operari perfectionem in vere Christianis. Z.. Nullimodd. Omnis nostra perfectio est in Christo. Omnis Chris tiana perfectio est, fides in sanguine Christi. Est tota Christiana perfectio, imputata, non inherens. Perfecti sumus in Christo, in nobismet nunquam perfecti. ; / W. Pugnamus, opinor, de verbis. Nonne omnis veré credens sanctus est? 7,. Maxime. Sed sanctus in Christo, non in se. - ; wee yh bs a ae eee aN i Bh ke 220 REV. J. WESLEY’S JOURNAL, [Sep1. 1741. W. Sed, nonne sancté vivit ? Z. Imo, sancté in omnibus vivit. W. Nonne, et cor sanctum habet? Z. Certissimé. W. Nonne, ex consequenti, sanctus est in se? Z. Non, non. In Christo tantam. Non sanctus in se. Nullam omnind abet sanctitatem in se. W. Nonne habet in corde suo amorem Dei et proximi, quin et totam imaginem Dei? Z. Habet. Sed hee sunt sanctitas legalis, non Evangelica. Sanctitas Evangelica est fides.

W. Omnino lis est de verbis. Concedis, credentis cor totum esse sanctum et vitam totam: Eum amare Deum toto corde, eique servire totis viribus. Nihil ultra peto. Nil dliud volo per Perfectio vel Sanctitas Christiana. Z. Sed hee non est sanctitas ejus. Non magis sanctus est, si magis amat, neque minis sanctus, si minds amat. W. Quid? Nonne credens, dum crescit in amore, crescit pariter 1n sanctitate? Z. Nequaquam. Eo momento quo justificatur, sanctificatur penitis. Exin, neque magis sanctus est, neque minus sanctus, ad mortem usque. W. Nonne igitur Pater in Christo sanctior est Infante recéns nato ? Z. Non. Sanctificatio totalis ac Justificatio in eodem sunt instanti ; et neutra recipit magis aut minus. W. Nonne vero credens crescit indies amore Dei? Num perfectus est amore simulac justificatur ? Z. Est. Non unquam crescit in amore Dei. Totaliter amat eo momento, sicut totaliter sanctificatur. W. Quid itaque vult Apostolus Paulus, per, “Renovamur ee die in diem ?” Z. Dicam. Plumbum si in aurum mutetur, est aurum primo die, et secundo, et tertio. Et sic renovatur de die in diem. Sed nunquam est magis aurum, quam primo die. W. Putavi, crescendum esse in gratia! Z. Certe. Sed non in sanctitate. Simulac justificatur quis, Pater, Filius et Spiritus Sanctus habitant in ipsius corde. Et cor ejus eo momento equé purum est ac unquam erit. Infans in Christo tam purus corde est quam Pater in Christo. Nulla est discrepantia. W. Nonne justificati erant Apostoli ante Christi mortem? Z. Erant. W. Nonne verd sanctiores erant post diem Pentecostes, quam ante Christi mortem? Z. Neutiquam. W. Nonne eo die impleti sunt Spiritu Sancto? Z. Erant. Sed istud donum Spiritis, sanctitatem ipsorum non respexit. Fuit donum miraculorum tantim. W. Fortasse te non capio. Nonne nos ipsos abnegantes, magis magisque mundo morimur, ac Deo vivimus? Z. Abnegationem omnem respuimus, conculcamus. Facimus credentes omne quod volumus et nihil ultra. Mortificationem omnem ridemus. Nulla purificatio precedit perfectum amorem. W Que dixisti, Deo adjuvante, perpendam.* [Z. Why have you changed your religion ? W. Lam not aware that I have changed my religion. Why do you think so? Who has told you this? Z. Plainly, yourself. I see it from your letter to us. In that, having abandoned the religion which you professed among us, you profess a new one. Sept. 1741.] REV. J. WESLEY’S JOURNAL. 221 _ ing it.

W. I thought we ought to grow in grace! Z.. Certainly. But not in holiness. As soon as any one is justified, the Father, the Son, and the Holy Spirit, dwell in his heart: and in that moment his heart is as pure as it ever will be. A babe in Christ is as pure in heart as a father in Christ. There is no difference. W. Were not the Apostles justified before the death of Christ ? Z. They were. W. But were they not more holy after the day of Pentecost, than before the death of Christ ? 7. Not in the least. W. Were they not on that day filled with the Holy Ghost? Z. They were. Put that gift of the Spirit had no reference to their holiness. It was the gift of miracles only. W. PerhapsI do not understand you. Do we not, while we deny ourselves, more and more die to the world and live to God ? Z. We spurn all [self] denial: we trample it under foot. Being believers, we do whatever we will, and nothing more. We ridicule all mortification. No purification precedes perfect love. W. What you have said, God assisting me, I will thoroughly consi ‘er.--Am. Ep.] *In the answer to this letter, which I received some weeks after, this is explained as follows :--“ All things which are a commandment to the natural man, are a promise to all that have been justified--The thing itself is not lost, but the notion which people are wont to have of commandments, duties,” &ce. I reply, 1. If this be all you mean, why do you not say so explicitly to all men? 2. Whether this be all, let anv reasonable man judge, when he has read what is here subjoined. Sept. 1741.] REV. J. WESLEY’S JOURNAL. 223

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 aad 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 youdo 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. 1l. Fourthly, With regard to your Church,* you greatly, yea, above measure, exalt yourselves and despise others. I have scarce heard one Moravian brother, in my life, own his Church to be wrong in any thing. have scarce heard any of you (I think not one in England) own himself to be wrong in any thing. Many of you I have heard speak of your Church, as if it were infallible; or, so led by the Spirit, that it was not possible for it to err in any thing. Some of you have set it up (as indeed you ought to do, if it be infallible) as the judge of allthe earth, of all persons (as well as doctrines) therein: and you have accordingly passed sentence

Fri. 2.--We rode to Fonmon Castle. We found Mr. Jones’s daughter ill of the small pox: but he could cheerfully leave her and all the rest in the hands of Him in whom he now believed. In the evening I preached at Cardiff, in the Shire Hall, a large and convenient place, on, “ God hath given unto us eternal life, and this life is in his Son.” There having been a feast in the town that day, I believed it needful to add a few words upon intemperance: and while I was saying, “ As for you, drunkards, you have no part in this life ; you abide in death; you choose death and hell ;” a man cried out vehemently, “I am one; and thither I am going.” But I trust God at that hour began to show him and others “a more excellent way.” Sat. 3.--About noon we came to Pont-y-Pool. A clergyman stopped me in the first street; a few more found me out soon after, whose love I did not find to be cooled at all by the bitter adversaries who had been among them. ‘True pains had been taken to set them against my brother and me, by men who “know not what manner of spirit” they “are of.” But instead of disputing, we betook ourselves to prayer ; and all our hearts were knit together as at the first. In the afternoon we came to Abergavenny. Those who are bitter of spirit have been here also; yet Mrs. James (now Mrs. Whitefield) received us gladly, as she had done aforetime. But we could not procure even two or three to join with us in the evening beside those of her own household. Sun. 4.--I had an unexpected opportunity of receiving the holy communion. In the afternoon we had a plain, useful sermon, on the Pharisee and the Publican praying in the temple ; which I explained at large i i Oct. 1741.] REV. J. WESLEY’S JOURNAL. 231

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

* On Sunday he spoke exceeding little. On Monday his speech began to falter: on Tuesday it was gone; but he was fully in his senses, almost continually lifting up his eyes to heaven. On Wednesday, his speech being restored, his mother said, ‘Jacky, you have not been with your Saviour to-night:’ he replied, ‘ Yes, I have.’ She asked, ‘ What did he say ? he answered, ‘ He bid me not be afraid of the devil; for he had no power to hurt me at all, but I should tread him under my feet.’ He lay very quiet on Wednesday night. The next morning he spent in continual prayer; often repeating the Lord’s prayer, and earnestly commending his soul into the hands of God. He then called for his little brother and sister, to kiss them; and for his mother, whom he desired to kiss him: then (between nine and ten) he said, ‘ Now let me kiss you ;’ which he did, and immediately fell asleep. He lived some months above thirteen years.” Sun. 28.--In the evening I set out for Wales. I lay, that night, about six miles from Bristol; and preached in the morning, March 1, - to a few of the neighbours. We then hastened to the passage ; but the boat was gone half an hour before the usual time: so I was obliged to wait till five in the afternoon. We then set out with a fair breeze ; but when we were nearly half over the river, the wind entirely failed. The boat could not bear up against the ebbing tide, but was driven down among the rocks, on one of which we made shift to scrabble up; whence, about seven, we got to land. That night I went forward about five miles, and the next morning came to Cardiff. There I had the pleasure of meeting Mr. Jones, of Fonmon, still pressing on into all the fulness of God. I rode with him to Wenvo. The church was throughly filled, while I explained the former part of the Second lesson, concerning the barren fig tree ; and the power of the Lord was present both to wound and to heal.

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

won. 17.--I had designed this morning to set out for Bristol ; but was unexpectedly prevented. In the afternoon I received a letter from Leicestershire, pressing me to come without delay, and pay the iast office of friendship to one whose. soul was on the wing for eternity. In Thursday, 20, I set out. The next afternoon I stopped a little at Newport Pagnell, and then rode on till I overtook a serious man, with whom I immediately fell into conversation. He presently gave me to «now what his opinions were; therefore I said nothing to contradict ‘hem. But that did not content him; he was quite uneasy to know, whether [ held the doctrine of the decrees as he did; but I told him over and over, “ We had better keep to practical things, lest we should 4e angry at one another.” And so we did for two miles, till he caught me unawares, and dragged me into the dispute before I knew where I was. He then grew warmer and warmer; told me I was rotten at neart, and supposed I was one of John Wesley’s followers. I told him, «“ No, I am John Wesley himself.” Upon which,-- Improvisum aspris veluti qui sentibus anguem Pressit,--(As one that has unawares trodden upon a snake,--) he would gladly have run away outright. But, being the better mounted of the two, I kept close to his side, and endeavoured to show him his heart till we came into the street cf Northampton. Saturday, 22. About five in the afternoon, I reached Donnington Park. Miss Cowper was just alive. But as soon as we came in, her spirit greatly revived. For three days we rejoiced in the grace of God, whereby she was filled 252 REV. J. WESLEY’S JOURNAL. [May, 1742 with a hope full of immortality ; with meckness, gentleness, patience. and humble love, knowing in whom she had believed.

Sun. 6.--A little before the service began, I went to Mr. Romley, the curate, and offered to assist him either by preaching or reading prayers. But he did not care to accept of my assistance. The church was exceeding full in the afternoon, a rumour being spread that I was to preach. But the sermon on “ Quench not the Spirit,” was not suitable to the expectation of many of the hearers. Mr. Romley told them, one of the most dangerous ways of quenching the Spirit was by enthusiasm ; and enlarged on the character of an enthusiast, in a very florid and oratorical manner. After sermon John Taylor stood in the churchyard, and gave notice, as the people were coming out, “ Mr. Wesley, not being permitted to preach in the church, designs to preach here at six o’clock.” Accordingly at six I came, and found such a congrega tion as I believe Epworth never saw before. I stood near the east end of the church, upon my father’s tombstone, and cried, ‘ The kingdom of heaven is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost.” At eight I went to Edward Smith’s, where were many not only of Epworth, but of Burnham, Haxey, Ouston, Belton, and other villages round about, who greatly desired that I would come over to them and help them. I was now in a strait between two; desiring to hasten forward in my journey, and yet not knowing how to leave those poor bruised reeds in the confusion wherein J found them. John Harrison, 206 REV. J. WESLEY’S JOURNAL. [June, 1742. it seems, and Richard Ridley, had told them in express terms, * All the ordinances are man’s inventions ; and if you go to church or sacrament, you will be damned.” Many hereupon wholly forsook the church, and others knew not what to do. At last I determined to spend some days here, that I might have time both to preach in each town, and to speak severally with those, in every place, who had found or waited for salvation.

Wed. 9.--I rode over to a neighbouring town, to wait upon a justice of peace, a man of candour and understanding ; before whom (I was informed) their angry neighbours had carried a whole wagon load of these new heretics. But when he asked what they had done, there was a deep silence ; for that was a point their conductors had forgot. At length one said, ‘ Why, they pretended to be better than other people : and Lesides they prayed from morning to night.” Mr. S. asked, “ But have they done nothing besides?” “ Yes, sir,” said an old man : “ An’t ‘please your worship, they have convarted my wife. Till she went among them, she had such a tongue! And now she is as quiet as a lamb.” ‘“« Carry them back, carry them back,” replied the justice, “and let them conyert all the scolds in the town.” I went from hence to Belton, to H F r’s, a young man who did once run well; but now said, he saw the devil in every corner of the church, and in the face of every one who had been there. But he was easily brought to a better mind. I preached under a shady oak, on, “ The Son of Man hath power upon earth to forgive sins.” At Epworth, in the evening I explained the story of the Pharisee and the Publican. And I believe many began in that hour to cry out, ‘God be merciful to me a sinner !” Thur. 10.--I spoke severally with all who desired it. In the evening I explained, *‘ Ye have not received the spirit of bondage again unto fear, but the Spirit of adoption, whereby we cry, Abba, Father.” I had afterward an hour’s calm conversation with Samuel Meggot and James ° Herbury. What good did God do by these fora time! O let not their latter end be worse than the first! rz. 11.--I visited the sick, and 7 ine,. 1742. ] REV. J. WESLEY’S JOURNAL. 257

morning, Wednesday, 16, on the spirit of fear and the Spirit of adoption. It was now first I felt that God was here also; though not so much as at Barley Hall, (five miles from Sheffield,) where I preached in the afternoon. Many were here melted down, and filled with love toward Him whom “ God hath exalted to be a Prince and a Saviour.” I talked with one here, who, for about six months, (from the hour that she knew the pardoning love of God,) has been all peace and love. She rejoices evermore, and prays without ceasing. God gives her whatever petitions she asks of him, and enables her in every thing to give thanks. She has the witness in herself, that whatsoever she does, it is all done to.the glory of God. Her heart never wanders from him; no, not for a moment; but is continually before the throne. Yet whether she was sanctified throughout or not, I had not light to determine.

explained “the Spirit of adoption, whereby we cry, Abba, Father.” -- And it was high time; for I soon found the spirit of delusion was gone abroad here also; and some began to boast, that Christ had “ made them free,” who were still the “servants of sin.” In the evening 1 preached on that bold assertion of St. John, (indeed of all who have the true Spirit of adoption,) “ We know that we are of God, and the whole world lieth in wickedness.” Fri. 18.--I rode forward for Newcastle. We inquired at Poplington, a little town three miles beyond York, and hearing there was no other town near, thought it best to call there. ‘A Bible lying in the window, my fellow traveller asked the woman of the house, if she read that book. She said, “Sir, I can’t read; the worse is my luck. But that great girl is a rare scholar; and yet she cares not if she ever looks in a book ;--she minds nought but play.” I began soon after to speak to our landlord, while the old woman drew closer and closer to me. The girl spun on; but all on a sudden she stopped her wheel, burst out into tears, and, with all that were in the house, so devoured our words, that we scarce knew how to go away. In the evening we came to Boroughbridge, and Saturday, 19, to Newcastle. Sun. 20.--I went on in expounding the Acts of the Apostles, and St. Paul’s Epistle to the Romans. In the following week I diligently inquired, who they were that did not walk according to the Gospel. In consequence of which I was obliged to put away above fifty persons. There remained above eight hundred in the society. Sat. 26.--I visited those that were sick. One of these had kept her room for many months, so that she had never heard the voice or seen the face of any _preacher of this way : but God had taught her in the school of afiliction. She gave a plain and distinct account of the manner wherein she received a sense of her acceptance with God, more than a year before ; and of a fuller manifestation of his love, of which she never after doubted for a moment.

I found, 4. That their minds had been as variously affected as their bodies. Of this some could give scarce any account at all, which also I impute to that wise spirit, purposely stunning and confounding as many as he could, that they might not be able to bewray his devices. Others gave a very clear and particular account, from the beginning to the end. The word of God pierced their souls, and convinced them of inward as well as outward sin. They saw and felt the wrath of God abiding on them, and were afraid of his judgments. And here the accuser came with great power, telling-them, there was no hope, they were lost for ever. The pains of body then seized them in a moment, and extorted those loud and bitter cries. As to the latter, I observed, the number of those who had left the ociety, since December 30, was seventy-six : fourteen of these (chiefly 282 REV. J. WESLEY’S JOURNAL. [ March, 1743. dissenters) said they left it, because otherwise their ministers would not give them the sacrament. Nine more, because their husbands or wives were not willing they should stay in it. Twelve, because their parents were not willing. Five, because their master and mistress. would not let them come. Seven, because their acquaintance persuaded them to leave it. Five, because people said such bad things of the society. Nine, because they would not be laughed at. Three. because they would not lose the poor’s allowance. Three more, because'they could not spare time to come. Two, because it was too far off. One, because she was afraid of falling into fits. One, because people were so rude in the street. ‘Two, because Thomas Naisbit was in the society. One, because he would not turn his back on his baptism. One, because We were mere Church of England men. And, one, because it was time enough to serve God yet. The number of those who were expelled the society was sixty-four : two for cursing and swearing. Two for habitual Sabbath breaking. Seventeen for drunkenness. Two for retailing spirituous liquors. Three for quarrelling and brawling. One for beating his wife. Three for habitual, wilful lying. Four for railing and evil speaking. One for idleness and laziness. And, nine-and-twenty for lightness and carelessness.

“Instructions for Children.” Sun. 10.--1 preached at eight on Chow- den Fell, on, “Why will ye die, O house of Israel?’ Ever since I came to Newcastle the first time, my spirit had been moved within me, at the crowds of poor wretches, who were every Sunday, in the afternoon, sauntering to and fro on the Sandhill. I resolved, if possible, to find them a better employ; and as soon as the service at All Saints was over, walked straight from the church to the Sandhill, and gave out a verse of a psalm. In a few minutes I had company enough; thousands upon thousands crowding together. But the prince of this world fought with all his might, lest his kingdom should be overthrown. Indeed, the very mob of Newcastle, in the height of their rudeness, have commonly some numanity left. I scarce observed that they threw any thing at all; neither did I receive the least personal hurt: but they continued thrusting one another to and fro, and making such a noise, that my voice could not be heard: so that after spending near an hour in singing and prayer, I thought it best to adjourn to our own house. Mon. 11.--I had almost such another congregation, in the Highstreet, at Sunderland: but the tumult subsided in a short time; so that I explained, without any interruption, the one true religion, “ righteousness, and peace, and joy in the Holy Ghost.” Thur. 14.--I preached at the Lower Spen, seven or eight (northern) miles from Newcastle. John Brown had been obliged to remove hither from Tanfield Leigh, I believe by the peculiar providence of God. By his rough and strong, though artless, words, many of his neighbours had been much convinced; and began to search the Scriptures as they never had done before; so that they did not seem at all surprised when I declared, *‘ He that believeth hath everlasting life.”

At seven [ met the society at St. Ives, where two women, who came from Penzance, fell down as dead, and soon after cried out, in the bitterness of their souls. But we continued crying to God in their behalf, till he put a new song in their mouths. At the same time, a young man of the same place, who had once known the peace of God, but had sinned it away, had a fresh and clear manifestation of the love of God. Tues. 6.--I preached at Morva, on “ righteousness, and peace, and joy-in the Holy Ghost.” But still I could not find the way into the hearts of the hearers, although they were earnest to hear what they understood not. Wed. '7.--I preached to two or three hundred people at Zennor, (four miles west of St. Ives,) and found much good will in them, but no life. It was much the.same on Thursday, 8, while I preached at Cannegy Downs, (five miles south of St. Ives,) on the resurrection of the dry bones. There is not yet so much as a shaking aniong them; much less is there any breath inthem. Fri. 9.--I rode in quest of St. Hilary Downs, ten or twelve miles south-east of St. 292 REV. Je WESLEY’S JOURNAL. [Sept. 1743. ives. And the Downs I found, but no congregation,--neither man, woman, nor child. But by that I had put on my gown and cassock , about a hundred gathered themselves together, whom I earnestly called “to repent and believe the Gospel.” And if but one heard, it was worth all the labour.

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.

“ 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

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

f my late sloth and slackness, to too smooth a doctrine, which, it seems. to me, has been lately preached among us: I thought the doctrine of per fection, in all its parts, (perfect love, meekness, humility, resignation,) has not been so strenuously insisted on, as in times past, but only now and then mentioned in general terms: and hereby I was encouraged to be content in this groveling state, hanging between nature and grace, flesh and spirit. Then it was suggested, ‘ Lying in bed is not expressly forbidden in Scripture; nor is rising early expressly commanded.’ Yet, glory be to God, Lhad power from him to resist and overcome this thought: and, being earnest with the Lord last night, this morning he did give me both a will and a power to break through, which I thankfully used, and came to meet my brethren at five, with primitive joy and satisfaction. SOs Bhs Mon. 18.--I set out with Richard Moss for Newcastle. Wed. 20. --Soon after we passed through Leicester, a gentleman of Leicester overtook us, and kept us company to Loughborough, dined with us there, then rode back to Leicester. His main business, I found, was to talk with me. He said, he had long been very low-spirited, had had the very best advice, and taken abundance of physic, and yet was as bad, or worse than ever. I explained his case to him at large, and advised him to apply to that Physician who alone heals the broken in heart. In the evening I preached to the little flock at Nottingham Next day, William Holmes met us at Doncaster, and piloted us through the mire, and water, and snow, (lately fallen,) to Sykehouse. Finding the congregation ready, I began preaching as soon as I came in; and exhorted tnem to follow after the great gift of God. Several from Epworth met us here, and we rejoiced unto God with reverence.

“J find it necessary to follow after perfection in every thing, every place, and in every hour. There are many thoughts I think, many words I speak, and many of my works, I find are now perfect in their kind ; that is, thought, spoke, and done, with a single eye to the glory of God. I cannot think I ought to look for perfection in the future, and so sit still and be idle at present. I received the grace of God, which I now must occupy, or suffer loss. Certainly God is pleased or displeased with all my thoughts, words, and actions; which is manifested to me by the convictions of his Holy Spirit. And the more I obey God, the more holy I am; and the more holy I am, the more I please God. Or, as one expresses it, ‘ The more I deny myseif in thought, word, and deed, of pride, lust, anger, self will, worldly mindedness, the more the good Spirit will dwell and abide in me; for where sin is, it drives the good Spirit away.’ When my conscience is void of offence, I enjoy a continual sense of my justification ; from which flow unspeakable peace, love, and happiness. “| find more and more, I must deny myself. Whatever others may do, I find no peace, (nor do I desire it,) while my thoughts,.words, or actions, are agreeable to nature. This is my misfortune. Nature has still a part in me, andI often yield to evil thoughts, trifling words, or foolish actions ; works done not in faith, which grieve the Spirit of God, and bring me into misery and trouble. Yet I have a good hope I shall go on from strength to strength, from conquering to conquer.

“] continued in this temper till I went to a boarding school. There I soon trifled away all the grace of God, and could play as well as the rest, though not without convictions; but I soon stifled them. As I grew in years I grew in sin, and delighted more and more in vanity, till I was fourteen or fifteen years old. [ had then a severe fit of illness, in which I made many good resolutions, and when I recovered, I began to be more strict in outward duties. I went constantly to church and sacrament, but I had the same heart still, that could not forsake my bosom sins, such as. dancing, going to plays, and reading trifiing books. The Spirit of the Lord often reproved me for these things; but I stifled it by thinking, ‘ Such and such a one does so, and they are very good people.’ *“ When Mr Whitefield first preached, J went to hear him, and I found great drawings from God. But till I heard your brother and you, I did not know myself. Then I found I was an unbeliever, and that none could help me but Christ. I cried unto him, and he heard me, and spoke those words with power to my heart,‘ Go in peace, thy sins are forgiven thee.’ J was in great ecstasy of joy, and love; and cried out, ‘I shall never sin any more.’ This continued about two mouths. But having no acquaintance with any person of experience, I was ignorant of Satan’s devices, when he transformed himself into an angel of light. He suggested, ‘ Christ ’ = Nov. 1745. ] REV. J. WESLEY’S JOURNAL. 357

Thur. 20.--We set out as soon as it was light. Before we came to Aldridge Heath, the rain changed into snow, which the northerly wind drove full in our faces, and crusted us over from head to foot in less than an hour’s time. We inquired of one who lived at the entrance of the moors, which was our best way to Stafford. Sir,” said he, ‘tis a thousand pound to a penny, that you do not come there to-day. Why, ’tis four long miles to the far side of this common ; and in a clear day, I am not sure to go right across it: and now all the roads are covered with snow ; and it snows so, that you cannot see before you.” However we went on, and I believe did not go ten yards out of the way till we came into Stafford. In the evening we reached Roger Moss’s house. I preached on Rom. iii, 22, and joined a few together as a society. Friday, 21.--We breakfasted at Bradbury Green, whence we rode on to Marsden; and the next day, Saturday, 22, to Leeds. I preached at five. As we went home a great mob followed, and threw whatever came to hand. I was struck several times, once or twice in the face, but not hurt at all. I walked on to the recorder’s, and told him the case. He promised to prevent the like for the time to come. Sun. 23.--I preached at eight without any interruption ; in Birstal at one, and again at five. Monday, 24.--I preached at Skircoat Green, near Halifax, to a whole company of Quakers. The good man of the house, about fourscore years old, had formerly been a speaker among them. But from fear of man he desisted, and so quenched the Spirit, that he was in darkness for near forty years ; till hearing John Nelson declare the love of God in Christ, light again sprung up in his soul. In the evening I preached to a quiet congregation at Bradford. Tues. 25. --About nine I began at Keighley: thence, (finding the snow was so deep, I could not go through the vales,) I went the straight way, and came to Newcastle, Wednesday, 26.

Tues. 19.--I preached again at five. Whatever prejudice remained, now vanished away as a dream; and our souls took acquaintance with each other, as having all drank into one spirit. About ten I preached in my return at Margum, on, “ By grace are ye saved through faith.” There being many present who did not well understand English, one repeated to them in Welsh the substance of what I had said. At one we came to Bridge End, where I preached on a small green not far from the church, on, “ Jesus Christ, made of God unto us wisdom, righteousness, sanctification, and redemption.” _It being the time of the yearly revel, we had many strangers from all parts; but none behaved unseemly ; none opened his mouth; for the fear of God was amongst them. Inthe evening I preached at Fonmon Castle, on the fruits of the Spirit. I concluded the day with the little society there, rejoicing and praising God. Wed. 20.--I preached near Wilton, a little town about a mile from Cowbridge ; and, on Thursday, at Lanmais, four miles from Fonmon, to a people of a simple, loving, childlike spirit. Fri. 22.--I returned to Cardiff, and spoke plain to those who were wise in their own eyes. This, however, was a matter of joy : they were willing to receive reproof. Otherwise I should have feared that, with regard to them, I had laboured in vain. Sat. 23.--Returning to Bristol, I found poor C. G. there, proclaiming open war. He had preached at S G ’s once or twice ; but I believe had done neither good nor harm. I invited him to lodge at our house; but he did not choose it. O poor head, and honest heart! Frz. 29.--I talked largely with S---- F , and took from her the following account :-- On Saturday, July 15, 1743, § T----,, then about ten years and three quarters old, waked in perfect health. She had never had any fits | _ of any kind, nor any considerable sickness. About six in the morning she was rising, and inwardly praying to God; when, on a sudden, she was seized with a violent trembling. Quickly after she lost her speech ; in a few minutes her hearing; then her sight; and, at the same time all sense and motion.

a glass the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord.” Fri. 5.--I inquired concerning John Trembath’s late illness. It was a second relapse into the spotted fever; in the height of which they gave him sack, cold milk, and apples, plums, as much as he could _ swallow. I can see no way to account for his recovery, but that he had not then finished his work. In the evening I preached at St. Ives. Sat. 6.--I rode to Trewellard, in the parish of St. Just [ found no society in Cornwall so lively as this: yet a few of them I was obliged to reprove for negligence in meeting, which is always the fore runner of greater evils. I preached in the evening in the Green Court, which was well filled with earnest hearers. I thought the house would have contained the congregation at five, (Sunday, '7,) but it would not. At eight I preached to a large congregation at Morva, and rode on to Zennor before the church service began. As soon as it was ended, I began near the church yard (and surely never was it more wanted) to expound, “ Whom ye ignorantly worship, him declare I unto you.” I preached at St. Ives about five, to a more understanding people, on, «Thou art not far from the kingdom of God.” On Monday, 8, I wrote the following letter to Mr. ** My Dear BrotnEer,--On Tuesday last I light upon a letter of yours in Devonshire, which I understand has been a great traveller. 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,

We now gave up our hopes of reaching Grantham, the snow falling faster and faster. However, we took the advantage of a fair blast to. set out, and made the best of our way to Stamford Heath. But here a new difficulty arose, from the snow lying in large drifts. Sometimes horse and man were well nigh swallowed up. Yet in less than an hour _ we were brought safe to Stamford. Being willing to get as far as we could, we made but a short stop here; and about sunset came, cold and weary, yet well, to a little town called Brig Casterton. Wed. 18.--Our servant came up and said, “ Sir, there is no travelling to-day. Such a quantity of snow has fallen in the night, that the roads are quite filled up.” I told him, “ At least we can walk twenty miles a day, with our horses in our hands.” So in the name of God we set out. The north-east wind was piercing as a sword, and had driven the snow into such uneven heaps, that the main road was unpassable. However, we kept on, afoot or on horseback, till we came to the White Lion at Grantham. Some from Grimsby had appointed to meet us here ; but not hearing any thing of them, (for they were at another house, by mistake,) after an hour’s rest, we set out straight for Epworth. On the road we overtook a clergyman and his servant; but the toothache quite shut my mouth. We reached Newark about five. Soon after we were set down,. another clergyman came and inquired for our fellow traveller. It was not long before we engaged in close conversation. He told me, some of our preachers had frequently preached in his parish; and his judgment was, 1. That their preaching at Hunslet had done some good, but more harm. Because, 2. Those who attended it had only turned from one wickedness to another ; they had only exchanged Sabbath breaking, swearing, or drunkenness, for slandering, backbiting, and evil speaking; and, 3. Those who did not attend it were provoked hereby to return evil for evil: so that the former were, in effect, no better; and the latter worse than before.

Mon. 2.--I rode to Newcastle. The next day, I met the stewards, men who have approved themselves in all things. They are of one heart and of one mind. I found all in the house of the same spirit ; pouring out their souls to God many times in a day together, and breathing nothing but. love and brotherly kindness. Wed. 4.--(Being Ash Wednesday.) I spent some hours in reading “ The Exhortations of Ephrem Syrus.” Surely never did any man, since David, give us such a picture of a broken and contrite heart. This week I read over with some young men, a compendium of rhetoric, and a system of ethics. I see not, why a man of tolerable understanding may not learn in six months’ time more of solid philosophy than is commonly learned at Oxford in four (perhaps seven) years. . Sun. 8.--I preached at Gateshead, and declared the loving kindness of the Lord. In the evening, observing abundance of strangers at the Room, I changed my voice and applied those terrible words, “I have overthrown some of you as I overthrew Sodom and Gomorrah, and the rest of you were as brands plucked out of the burning ; yet have ye not turned unto me, saith the Lord.” Ou Monday, Tuesday, and Thurday, I examined the classes. I had been often told, it was impossible for me to distinguish the precious from the vile, without the miraculous discernment of spirits. But I now saw, more clearly than ever, that this might be done, and without much difficulty, supposing only two things: First, Courage and steadiness in the examiner. Secondly, Common sense and common honesty in the leader of each class. I visit; for instance, the class in the close ~*~ 392 REV. J. WESLEY'S JOURNAL. [ March, 1747

“8. When any thing is debated, let one at once stand up and speak, the rest giving attention. And let him speak just loud enough to be heard, in love and in the spirit of meekness. “9. You are continually to pray and endeavour that a holy harmony of soul may in all things subsist among you; that in every step you may ‘keep the unity of the Spirit, in the bond of peace.’ ‘**10. In all debates you are to watch over your spirits; avoiding, as fire, all clamour and contention; being ‘swift to hear, slow to speak ;’ in honour, every man preferring another before himself. “11. If you cannot relieve, do not grieve the poor: give them soft words, if nothing else: abstain from either sour looks, or harsh words. Let them be glad to come, even though they should go empty away. Put yourself in the place of every poor man; and deal with him as you would God should deal with you. “These instructions, we whose names are under written (being the present stewards of the society at Loudon) do heartily receive, and earnestly desire to conform to. Jn witness whereof we have set our hands. “ N.B. If any steward shall break any of the preceeding rules, after having been thrice admonished by the chairman (whereof notice is to be immediately given to the minister) he is no longer steward.” Sat. 6.--I appointed to speak with those who had applied to us on a physical account. I found there had been about six hundred in about six months. More than three hundred of these came twice or thrice, and we saw no more of them. About twenty of those who had constantly attended, did not seem to be either better or worse. Above two hundred were sensibly better; and fifty-one throughly cured. The entire expense, from the beginning till this time, was about thirty pounds. Sun. 14.--I preached at St. Bartholomew’s again. I admire the behaviour of this people ; none betrays either lightness or inattention. Surely all the seed sown here will not be lost! Mon. 15.--Our Conference began, and ended on Saturday, 20. The minutes of all that passed therein, were some time atter transcribed and published.

Mon. 17.--I began examining the society, which I finished the next day. It contained about two hundred and fourscore members, many of whom appeared to be strong in faith. The people in general are of a more teachable spirit than in most parts of England. But, on that very account, they must be watched over with the more care, being equally susceptible of good and ill impressions. Tues. 18.-----_I was informed that Mr. Latrobe, the Moravian preacher, had read in his pulpit part of the “Short View of the Difference between the Moravians” and us, with the addition of many bitter words. Herein he did us, anawares, a signal favour; giving an authentic proof that we have nothing to do with them. Fri. 21.--I was desired to see the town and the college. The town has scarce any public building, except the Parliament house, which is at all remarkable. The churches are poor and mean, both:within and without. St. Stephen’s Green might be made a beautiful place, being abundantly larger than Lincoln’s Inn Square; but the houses round about it (besides that some are low and bad) are quite irregular, and un- ’ like each other ; and little care is taken of the Green itself, which is as rough and uneven as acommon. (It was so then.) The college contains two little quadrangles; and one about as large as that of New College, in Oxford. There is likewise a bowling green, a small garden, and a little park ; and a new built, handsome library. 1 expected we should have sailed on Saturday, 22 ; but no packet boat was come in. In order to make the best of our time, I preached this day at noon, as well as in the evening. It was not for nothing that our passage was delayed. Who knows what a day may bring forth?

Thur. 28.--We rode over the moors to Nint’s Head, a village southwest from Allandale, where I preached at eight. We then went on to Alesden, a small market town in Cumberland. At noon I preached at the Cross, to a quiet, staring people, who seemed to be little concerned, one way or the other. In the evening I preached at Hindly Hill again, and we praised God with joyful lips. Fri. 29.--At noon I went to the Cross in Allandale town, where Mr. Topping, with a company of the better sort, waited for us. I soon found it was but a vain attempt to dispute or reason with him. He skipped so from one point to another, that it was not possible to keep up with him: so after a few minutes 1 removed about a hundred yards, and preached in peace to a very large congregation ; it being the general pay day, which is but once in six months. Sat. 30.--At noon I preached at Newlands: about three near Tanfield Cross, and at Newcastle in the evening. Sun. 31.--At eight I preached in the street, at Sunderland, and at one in the afternoon. I rode thence straight to the Castle Garth, and found abundance of people gathered together. Many were in tears all Vee ere ee oe ere Tapeh ty F 432 REV. J. WESLEY’S JOURNAL. [ Aug. 1748. round, while those comfortable words were opened and applied, ** He healeth them that are broken in heart, and giveth medicine to heal then” sickness.” Mon. August 1.--One of my old companions returned,--my headiche ; which I never had while I abstained from animal food. But £ regarded it not, supposiug it would go off in a day or two of itself. Tues. 2.--I preached about noon at Biddick, and at Pelton in the evening. I intended to have given an exhortation to the society ; but as soon as we met, the spirit of supplication fell upon us, so that I could hardly do any thing but pray and give thanks, till it was time for us to part. Wed. 3.--I found it absolutely necessary to publish the following advertisement :--

Tues. November 1.--Being All Saints’ day, we had a solemn assembly at the chapel; as I cannot but observe, we have had on this very day, for several years. Surely, “ right dear in the sight of the Lord is the death of his saints!” Sun. 13.--Sarah Peters, a lover of souls, a mother in Israel, went to rest. During a close observation of several years, I never saw her, upon the most trying occasions, in any degree ruffled or discomposed, but she was always loving, always happy. It was her peculiar gift, and her continual care, to seek and save that which was lost; to support the weak, to comfort the feeble-minded, to bring back what had beea turned out of the way. And in doing this, God endued her, above her fellows, with the love that “ believeth. hopeth, endureth all things.” “For these four years last past,” says one who was intimately acquainted with her, “we used once or twice a week to unbosom ourselves to each other. I never knew her to have one doubt concerning her own salvation. Her soul was always filled with the holy flame of love, and ran after Christ as the ‘chariots of Ammi-nadib.’ She used to say, ‘I think I am all spirit; I must be always moving; I cannot rest, day or night, any longer than I am gathering in souls to God.’ Yet she would often complain of her weakness and imperfections; and cry out, ‘I am an unprofitable servant.’ I was sometimes jealous that she carried her Nov. 1748.] REV. J. WESLEY’S JOURNAL. 44] charity too far, not allowing herself what was needful. But she would answer, ‘I can live upon one meal a day, so that I may have to give to them that have none.’ ”

Sat. 15.--We went on board at six, the wind then standing due east. But no sooner were we out of the harbour, than it turned southwest, and blew a storm. Yet we made forward, and about one o’clock came within two or three leagues of land. The wind then wholly failed; a calm suddenly following a storm, produced such a motion as I never felt before. But it was not long before the wind sprung up west, which obliged us to stand away for the Skerries. When we wanted a league of shore it fell calm again, so that there we rolled about till past sunset. But in the night we got back into Dublin Bay, and landed soon after three at Dunleary, about seven English miles from the city. Leaving William Tucker to follow me in a chaise, I walked straight away, and came to Skinner’s Alley, a little before the time of preaching. I preached on, * Beloved, if God so loved us, we ought also to love one another.” In the afternoon, and again in the evening, (in our own garden,) I preached on, “ Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” May, 174y. , REV. J. WESLEY’S JOURNAL. 44 On Thursday and Friday I examined the classes, and was much comforted among them. I left about four hundred in the society ; and, after all the stumbling blocks laid in the way, I found four hundred and forty-nine. Sun. 23.--We had several showers in the afternoon, while I was preaching in our garden; and, toward the conclusion, a vehement shower of hail. But all kept their ground till I concluded. Mon. 24. --The cold which I had had for some days growing worse and worse, and the swelling which began in my cheek increasing greatly, and paining me much, I sent for Dr. Rutty. But, in the mean time, I applied boiled nettles, which took away the pain in a moment. After ward I used warm treacle, which so abated the swelling, that before the Doctor came I was almost well. However he advised me not to go out that day. But I had appointed to read the letters in the evening. I returned home as early as I could, and found no inconvenience.

Tues. 18.--Mr. Miller, the Lutheran minister, informed me, that in a collection of tracts, published at Buding, Count Z.’s Brethren had printed several passages of my Journal, and whatever else they could glean up, which tended to prejudice the Lutherans against the Methodists. Was this merely to show their good will, or to obviate my testimony against themselves ? Wed. 19.--I finished the translation of “ Martin Luther’s Life.” Doubtless he was a man highly favoured of God, and a blessed instrument in his hand. But O! what pity that he had no faithful friend! None that would, at all hazards, rebuke him plainly and sharply, for his rough untractable spirit, and bitter zeal for opinions, so greatly obstructive of the work of God ! Thur. 20.--I saw Dr. Stephen’s Hospital, far cleaner and sweeter than any I had seen in London, and the Royal Hospital for old soldiers,. standing on the top of a hill, overlooking Phcenix Park. Al! the buildings are kept not only in gocd repair, but likewise exactly clean. ‘Fhe hall is exceeding grand: the chapel far better finished than any thing of the kind in Dublin. O what is wanting to make these men happy? Only the knowledge and the love of God. I had now an opportunity of inquiring into the real state of the late transactions at Cork; an account of which is subjoined, being the extracts of some papers which were about this time put into my hands. 1. Tuomas 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 these 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 mqgb 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.

18. Marearet Tremneny, of Cork, deposes:--That on the 30th of June, John Austin and Nicholas Butler, with a numerous mob, came to her shop: that, after calling her many names, Austin struck her with his club on the right arm, so that it has been black ever since from the shoulder to the elbow: that Butler came next, and with a great stick struck her a violent blow across the back : that many of them drew their swords, which they carried under their coats, and cut and hacked her goods, part of which they threw out into the street, while others of them threw dirt and stones into the shop, to the considerable damage of her goods, and loss of this deponent. ; It was not for those who had any regard either to their persons or goods, to oppose Mr. Butler after this. So the poor people patiently suffered, till long after this, whatever he and his mob were pleased to inflict upon them. JOURNAL.--No. VIII. Tuurspay, July 20, 1749.--About ten at night we embarked for Bristol, na small sloop. I soon fell asleep. When I awaked in the morning, we were many leagues from land, in a rough pitching sea. Toward evening the wind turned more against us, so that we made little way. About ten we were got between the Bishop and his Clerks (the rocks so called) and the Welsh shore; the wind blew fresh from the south ; so that the captain fearing we should be driven on the rocky coast, steered back again to sea. On Saturday morning we made the Bishop and his Clerks again, and beat to and fro all the day. About eight in the evening it blew hard, and we had a rolling sea: notwithstanding which, at four on Sunday morning, we were within sight of Minehead. The greatest part of the day we had a dead calm; but in the evening the wind sprung up, and carried us into Kingroad. On Monday morning we landed at the quay in Bristol.

the long war, yet there are great alterations for the better in our town and plantations, since the time you was pleased to visit us. We have two large houses for public worship; one in town, and the other in the middle of our plantations; two schools, in the same places; two corn mills ; one pounding mill for rice, and one saw mill. In the first quantity of boards we sawed, we were cheated by an impostor, who undertook to ship them off to the West Indies. But we did not lose our courage, though we met with almost insuperable difficulties, till our circumstances were mended by the hand of the Almighty. We are still in the favour of the honourable Society for Promoting Christian Knowledge; as also ot many good Christians in Germany; who love us, pray fervently for us and contribute all in their power to promote our spiritual and temporal prosperity. “Through very hard labour, several of our people have left us, and are departed to a better country, in heaven; and the rest are weak and feeble in body, and not able to hold out long, unless relief is sent them by an embarkation of faithful servants from Germany. Besides widows and orphans, we have several that want assistance toward their maintenance ; and this our good God hath sent us heretofore from Europe. “ After my dear fellow labourer, Mr. Gronaw, died in peace, above three ‘years ago, the Lord was pleased to send me another ; who likewise excactly follows the footsteps of his Saviour, to my great comfort, and the great benefit of our congregation. The Lord hath graciously joined us in mutual love and harmony in our congregations; and hath not permitted the Hernhuters, (falsely called Moravians,) nor other false teachers, to creep inamong us. Weare hated by wicked people, which prevents their settling among us; though we love them sincerely, and would have as many settle among us as would keep such orders as Christianity and the Jaws of England require them to do. This is all I thought it necessary ‘to acquaint you with, for the present; being with due regard and cordial wishes for your prosperity in soul and body, reverend and dear sir, *“ Yours most affectionately, “ Joun Martin Bouzius.”

Thur. 26.--We came to Knowle between nine and ten, a furious, turbulent place from the beginning. I began preaching directly in the yard of the inn, to a few gaping, staring people, before the mob could assemble. They increased apace, and were tolerably attentive. In the afternoon we rode to Evesham, where I preached in the evening and morning, and then went forward to Stanley. The congregation was larger than could have been expected, upon a few hours’ warning ; and they all appeared both glad to hear, and willing to embrace, the word of reconciliation. In the evening I preached at Wall Bridge, near Stroud; and the next day, Saturday, 28, reached Bristol. Sun. 29. --I preached both at Kingswood and Bristol, on, “ Ye have need of patience.” It was more particularly at Bristol that God refreshed my soul, and applied what I spoke to my own heart. Jon. 30.--I retired to Kingswood, to write part of the volume of Sermons which I had promised to publish this winter. Wed. November 8.--I preached in Bath at noon, and at Seend in the evening. On Thursday evening, the 9th, at Reading ; and on F'1day in London. Here I found an excellent letter from a friend abroad, part of which I add in his own words; being unable so to translate them, as not to lose great part of the spirit of the original :- - CuarissimE Frater,--Gratia, pax, et multifarie Spiritds Sancti consolationes tibi tueeque societati'sint, et multiplicentur a Deo nostro per Servatorem nostrum. Amen. Tuas gratissinas Ratcormucki datas accepi, et ex illis summo cum gaudio grandem in variis Angliz et Hibernize partibus januam vobis apertam esse intellexi, dum multi adversarii evangelice doctrine sese opponerent. Literas tuas ad D. Perronet datas (4 plain Account, &c,) non quidem legi, sed devoravi. Omniaque aded mihi arriserunt, ut vix me cohibere possim, quin Londinum devolem, veniam et videam societatis tue ordina- Nov. 1749.] -- REV. J. WESLEY’S JOURNAL. 471

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.

Fri. June 1.--I rode over the mountains to Shronill, and found a handful of serious, loving people. I preached in the evening and . morning, Saturday, 2; and then went on to Limerick. Sunday, 3. --(Being Whit Sunday.) Our morning service began, as usual, at four o’clock. In the evening I preached at Mazdyke, to four or five times. as many as our church would have contained ; and my voice would now command them all: it was weak till I went to Cork; but in the midst of the drumming it was restored, and has never failed me since. Mon. 4.--I rode to Newmarket, a village near the Shannon, eight miles, as they call it, from Limerick. I found the spirit of the people while I was preaching, but much more in examining the society. Four or five times I was stopped short, and could not go on, being not able to speak ; particularly when I was talking with a child, about nine years old, whose words astonished all that heard. ‘The same spirit we found in prayer ; so that my voice was well nigh lost among the various cries of the people. Tues. 5.--I returned to Limerick. In examining the society here, I could not but take particular notice of about sixty of the Highland regiment of soldiers,--men fit to appear before princes. Their zeal, “ according to knowledge,” has stirred up many; and they still speak for God, and are not ashamed. Wed. 13.--I rode to Shronill again; and in the morning, Thur. 14, to Clonmell. After an hour’s rest we set forward, but,were obliged to stop in the afternoon, sooner than we designed, by my horse’s having a shoe loose. ‘The poor man, at whose house we called, was not only a epee ae 7h a June, 1750. | REV. J. WESLEY’S JOURNAL. 4893 patient of exhortation, but exceeding thankful for it. We afterward missed our way; so that it was near eight o’clock before we got over the ferry, a mile short of Waterford.

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.

Mon. 23.--The wind shifting to the south, and blowing hard, in the afternoon the captain seemed under some concern. There was all reason to expect a stormy night; and he despaired of getting into the Bristol Channel ; and knew the danger of beating about, when it was pitch dark, among these rocks and sands. It was much on my mind, ‘They cried unto the Lord in their trouble, and he delivered them out of their distress.” I knew not why we should not cry to him as well as they. Immediately the wind came fair, and blew so fresh, that in less than two hours we came into the Bristol Channel. But the danger was not over, About eleven I was waked by a huge, confused noise, and found we were in a vehement squall of wind, thunder, and rain, which brought the sailors to their wit’s end; they could not see across the ship, only just while the lightning was glaring in their eyes. This made them fear running foul, either of the Welsh sands on the one hand, or the rocky shore of Lundy on the other. So they took in the sails, and let us drive. The motion then was wonderful. It blew a storm; and, the wind being contrary to the tide, the sea ran mountain high. The ship had no goods, and little ballast on board; so that it rolled as if it would overset every moment. It was intensely dark, and neither the captain nor any man else knew where we were ; only that we were tossing in a bad, narrow channel, full of shoals, and rocks, aud sands. But does not God hear the prayer? Mr. Hopper and I believed it our duty to make the trial again; and in a very few moments the wind was small, the sea fell, and the clouds dispersed ; so Aug. 1750.] REV. J. WESLEY’S JOURNAL. 495 we put up a little sail, and went on quietly and slowly till the morning dawned. About nine in the evening we reached the Pill, where I took horse, and rode on to Bristol. :

“For, 1. It has utterly destroyed. their faith, their inward ‘ evidence of things not seen; the deep conviction they once had, that the Lamb of God had taken away their sins. Those who before had the witness in themselves of redemptivun in the -lood of Christ, who had the Spirit of God clearly witnessing with their spirit, that they were the children of God, after hearing these but a few times, began to doubt; then reasoned themselves into utter darkness; and ina while, affirmed, First, that they had no faith now, (which was true,) and soon after, that they never had any. And this was not the accidental but natural effect of that doctrine, --that there are no degrees in faith, and that none has any faith who is liable at any time to any degree of doubt or fear; as well as of that dark unintelligible, unscriptural manner wherein they affect to speak of it. ee | ES Ui coe ye See ee eee ere 504 REV. J. WESLEY’S JOURNAL. [ Nov. 175u. “T expect you will answer, ‘Nay, they are the most plain, simple preachers, of any in the whole world. Simplicity is their peculiar excel lence.’ I grant one sort of simplicity is; a single specimen whereof may suffice :--One of their eminent preachers, describing, at Fetter-lane, ‘ the childhood of the Lamb,’ observed, that ‘his mother might send him out one morning for a halfpenny worth of milk; that, making haste back, he - might fall and break the porringer ; and that he might work a miracle to make it whole again, and gather up the milk into it.’ Now, can you really admire this kind of simplicity? or think it does honour to ‘God manifest in the flesh ?’ “2. This preaching has destroyed the love of God in many souls; which was the natural effect of destroying their faith, as well as of teaching them to grieve the Holy Spirit of God by ascribing his gift to magination and animal spirits ; and of perplexing them with senseless, unscriptural cautions, against the selfish love of God; in which it is not easy to say whether nonsense or blasphemy be the chief ingredient.

“5. This preaching destroys true, genuine simplicity. Let a plain, open-hearted man, who hates controversy, and loves the religion of the heart, go but a few times to Fetter-lane, and he begins to dispute with eve.y man he meets; he draws the sword and throws away the scabbard; and if he happens to be hard pressed, by Scripture or reason, he nas as many turns and fetches as a Jesuit; so that it is out of the power of a common man even to understand, much more to confute him. “6. Lastly, I have known a short attendance on this preaching destroy | both gratitude, justice, mercy, and truth. Take one only, but a terrible proof of this:--One, whom you know, was remarkably exact in keeping his word: he is now (after hearing them but a few months) as remark able for breaking it; being infinitely more afraid of a legal than of a lying Dec. 1750. ] REV. J- WESLEY’S JOURNAL. 505 spirit! more jealous of the works of the Law than of the works of the devil! He was cutting off every possible expense, in order to do justice to all men: he is now expending large sums in mere superfluities. He was merciful after his power, if not beyond his power; List/ning attentive to the wretches’ ery, The groan low-murmur’d, and the whisper’d sigh: But the bowels of his compassion are now shut up: he has been in works too long already ; so now to prove his faith, he lets the poor brother starve, for whom Christ died! If he loved any one under the sun more than his own soul, it was the instrument by whom God had raised him from the dead: he assisted him to the utmost of his power; he would defend him even before princes: but he is now unconcerned whether he sinks or Swims: he troubles not himself about it. Indeed he gives him good words; that is, before his face; but behind his back he can himself rail at him by the hour, and vehemently maintain, not that he is mistaken in a few smaller points, but that he ‘ preaches another God, not Jesus Christ.’ Art thou the man? If you are not, go and hear the Germans again next Sunday.”

ie aa Ay vee fer 4 eee 5Us REV. J WESLEY’S JOURNAL ~ [Feb. 1751. to believe.” Here was a stroke at the whole work of God in the heart! And ever since this German spirit hath wrought among us, and caused many to rest in a barren, notional faith, void of that inward power of God unto salvation.” Sun. 277.--I preached a charity sermon at Spitalfields, for the use of our poor children. The church was extremely crowded ; but not many rich, not many évyéveis, “* well-born,” were there. It was enough that there were many of the people of God, and their Lord in the midst of them. Wed. 30.--Having received a pressing letter from Dr. Isham, then the rector of our college, to give my vote at the election for a member of parliament, which was to be the next day, I set out early, in a severe frost, with the north-west wind full in my face. The roads were so slippery, that it was scarce possible for our horses to keep their feet - indeed one of them could not ; but fell upon his head, and cut it terribly. Nevertheless, about seven in the evening, God brought us safe to Oxford. A congregation was waiting for me at Mr. Evans’s, whom I immediately addressed in those awful words, “ What is a man profited, if he shall gain the whole world, and lose his own soul ?” Thur. 31.--I went to the schools, where the convocation was met: but I did not find the decency and order which I expected. The gentleman for whom I came to vote, was not elected: yet I did not repent of my coming; I owe much more than this to that generous, friendly man, who now rests from his labours. I was much surprised wherever I went, at the civility of the people,--gentlemen as well as others. There was no pointing, no calling of names, as once ; no, nor even laughter. What can this mean? Am I become a servant of men! Or is the scandal of the cross ceased?

Fri. February 1.--We set out for London in another bitter morning, having such a wind (now got to the east, and so in our face again) as I hardly ever remember. But by five in the evening we were under shelter at the Foundery. It being the night before appointed for a watchnight, we continued praying and praising God as usual, till about twelve o’clock ; and I found no inconvenience, but a little faintness, which a few hours’ sleep removed. Sat. 2.--Having received a full answer from Mr. P--, I was clearly ; convinced that I ought to marry. For many years I remained single, because I believed I could be more useful in a single, than in a married state. And I praise God, who enabled me so to do. I now as fully believed, that in my present circumstances, I might be more useful in a married state ; into which, upon this clear conviction, and by the advice of my friends, I entered a few days after. Wed. 6.--I met the single men, and showed them on how many accounts it was good for those who had received that gift from God, to remain “ single for the kingdom of heaven’s sake ;” unless where a particular case might be an exceplion to the general rule. Sun. 10.--After preaching at five, I was hastening to take my leave of the congregation at Snowsfields, purposing to set out in the morning for the north; when on the middle of London bridge, both my feet slipped on the ice, and I fell with great force, the bone of my ankle ‘ighting on the top of a stone. However, I got on, with some help, to March, 1751.] REV. J. WESLEY’S JOURNAL. 502

Mon. 11.--Our conference began; and the more we conversed, the more brotherly love increased. The same spirit we found on Tuesday and Wednesday. 1 expected to have heard many objections to our first doctrines ; but none appeared to have any: we seemed to be all of one mind, as well as one heart. vi. 15.--I mentioned whatever I thought was amiss, or wanting, in any of our brethren. It was received in a right spirit, with much love, and serious, earnest attention ; and, I trust, -- not one went from the conference discontented ; but rather, blessing God for the consolation. Tues. 19.--Having finished the business for which I came to Bristol, I set out again for London; being desired by many to spend a few days there before I entered upon my northern journey. I came to London on Thursday, and, having settled all affairs, left it again on Wednes~ day, 27. I cannot understand, how a Methodist preacher can answer it to God, to preach one sermon, or travel one day less, in a married, than in a single state. In this respect surely, “it remaineth, that they who have wives be as though they had none.” On Wednesday | rode with John Haime to Tetsworth ; on Thursday, went on to Evesham. One from thence met us on Broadway Hill. I was soun informed that Mr. Keech was buried the night before. His Journal I.--33 510 REV. J. WESLEY’S JOURNAL [ April, 1751 widow and daughter were sorrowing ; but not as without hope ; neither did they refrain from the preaching one day. So let my surviving friends sorrow for me. Iwas to have preached in the Town Hall; but a company of players had taken possession of it first. Our own room could. not contain the congregation ; but to as many as could crowd into it, I applied, “* What is a man profited, if he gain the whole world, and lose his own soul?”

charge of God’s elect?” In meeting the classes the two next days, I observed one remarkable circumstance : without an absolute necessity, none of this society ever miss their class. Among near two hundred and forty persons, I met one single exception, and no more. Wed. 1'7.--I rode to Clifton, six miles from Whitehaven. It was supposed few would come in the middle of the afternoon; but, on the contrary, there were abundantly more than any house could contain ; so that, notwithstanding the keen north-east wind, I was obliged to preach in the street. Several of the poor people came after me to Cockermouth, where I stood at the end of the market house, ten or twelve steps above the bulk of the congregation, and proclaimed “ the grace of our Lord Jesus Christ.” A large and serious congregation attended again at five on Thursday morning. We then rode to Gamblesby, where I preached in the school house to as many serious people as it could contain; and on Friday, 19, crept on through miserable roads, till we came to Hinely Hill. Early in the morning we scaled ithe snowy mountains, and rode by the once delightful seat of the late Lord Derwentwater ; now neglected, desolate, and swiftly running to ruin. In the afternoon we brought Mr. Milner safe to the Orphan House at Newcastle. Sun. 21.--The rain obliged me to preach in the house both morning and afternoon. The spirit of the people refreshed me much, as it almost always does. I wish all our societies were like-minded; as loving, simple, and zealous of good works. Mon. 22.--The rain stopped while I was preaching at the market place in Morpeth. We rode from thence to Alnwick, where (it being too wet to preach at the ‘Cross) some of our friends procured the Town Hall. This being very large, contained the people well; only the number of them made it extremely hot. Tues. 23.--We rode on to Berwick-upon-Tweed. At six in the evening a young man was buried, cut off in the strength of his years, who was to have inherited a considerable fortune. Almost the whole town attended the funeral. I went directly from the church yard to the grave, and had full as many attendants as the corpse: among whom were abundance of fine, gay things, and many soldiers.

Mon. 6.--I met a few people at Durham, in.my way, and then rode on to Stockton. Some angry people set up a dismal scream, as we entered the town; but they could go no further. By means of a plain, rough exhorter, who lived in the town, the society was more than doubled since I was here before ; and most of them were rejoicing greatly: only poor R M still went on heavily, being unequally yoked with one who was a bitter enemy to all spiritual religion. I preached in the main street, near the market place. When I had done, R M s wife followed me into the house. I desired we might go to prayer. God breke her heart in pieces ; and she determined to go on hand in hand with her husband. . 514 REV. J. WESLEY’S JOURNAL. [May, 1751. Tues. '7.--I preached at Acomb, near York. The next day I rode on to Epworth; and on Thursday preached at Hainton about noon, and at Coningsby in the evening. ‘The wind was as the piercing of a sword; but the congregation regarded it not. Fri. 10.--We rode to Lorborough. The minister’s son, and two more, made a little disturbance for a while: however, J permitted them to be present when I met the society. They seemed utterly astonished, and I believe will not lightly speak evil of us again. It rained incessantly as we rode to (xrimsby, where I preached to a mixed congregation, some of whom (the greater part) were exceeding serious, and some exceeding drunk. The society, I found, was much alive to God. Sat. 11.--We returned to Epworth, to a poor, dead, senseless people: at which I did not wonder, when I was informed, 1. That some of our preachers there had diligently gleaned up and retailed all the evil they could hear of me: 2. That some of them had quite laid aside our hymns, as well as the doctrine they formerly preached: 3. That one of them had frequently spoke against our rules, and the others quite neglected them. Nothing, therefore, but the mighty power of God could have kept the people so well as they were.

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

Sun. 5.--About one I preached at Birstal. Observing that several sat on the side of the opposite hill, I afterward desired one to measure the ground; and we found it was seven score yards from the place where I stood. Yet the people there heard perfectly well. I did not think any human voice could have reached so far. Between four and tive I preached in cur new house, at Leeds. But it was so full, consequently so hot, and my voice was so damped by the breath of the people, that I suppose many could not hear. Wed. 8.--We rode to Heptonstal, a little town on the round top of a very high mountain, with a steep descent on every side. I preached in a vacant place, on the brow of the hill. A captain who came from the minister’s house, laboured much to divert the attention of the people; but none regarded him at all. When we went away, he followed us down the hill. One took him by the hand and spoke a few words; on which he shook like a leaf, and said, he hoped this would be a happy day for him, and that he should think more than he had done in time past.

Sun. 14.--After preaching in the evening, I took occasion to tell the whole congregation, that there had been a mistake concerning the house, which J. B. imagined I had contrived to make my own property: but Mr. Grimshaw had now cleared it up; having assured Mr. B., 1. That I knew nothing of the deed relating to the house, till after it was made. 2. That I had no property in it still; only a clause was inserted, whereby Mr. G., my brother, and I, where empowered to appoint the preachers therein. Mon. 15.--I had many little trials in this journey, of a kind I had . not known before. I had borrowed a young, strony mare, when I set out from Manchester. But she fell lame before I got to Grimsby. I vrocured another, but was dismounted again between Newcastle and June, 1752. ] REV. J. WESLEY’S JOURNAL 537 Berwick. At my return to Manchester I took my own: but she had lamed herself in the pasture. I thought, nevertheless, to ride her four or five miles to-day; but she was gone out of the ground, and we could hear nothing of her. However, I comforted myself, that I had another at Manchester, which I had lately bought. But when I came thither, I found one had borrowed her too, and rode her away to Cheste. About noon I preached near Shackerley, at an old man’s house, who was groaning for redemption. We walked together a little way, after preaching : and almost as soon as we parted, the power of God fell upon him, so that he hardly knew whether he was on earth or in heaven. From that hour he has been continually filled with peace and joy in believing. At my return to Bolton, I wrote down a particular account of one that lately adorned the Gospel. It was as follows :--

He began his sermon nearly in these words: “The last Lord’s day I preached on, ‘ Doing as you would be done to,’ in hopes of preventing such proceedings as are contrary to all justice, mercy, and humanity. As I could not do that, I have chosen these words for your present consideration, ‘ Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them.’ ” He concluded nearly thus: “1 am sorry any such outrage should be committed, particularly in this parish, where I have been teaching so many years. And to how little purpose! I will remove, as soon as possibly I can, from a place where I can do so little good. O what an account have they to make, who have either occasioned or encouraged these proceedings! May God grant that they may repent in time! That they may know what spirit they are of ! That they may, before it is too late, acknowledge and love the truth as it is in Jesus!” I preached again in the same place at one and at four; and the whole congregation were quiet and serious. Mon. 6.--Finding no ship ready to sail, I determined to return to Whitehaven: so I took horse with my wife between nine and ten, and - in the evening preached at Manchester. Tues. 7.--We rode to Bol- b40 REV. J. WESLEY’S JOURNAL. [July, 1752 ton; on Wednesday, to Chipping ; and on Friday, 10, reached White haven. Sun. 12.--I took my old stand in the market place, about seven in the morning, and proclaimed “the Lord God, gracious and merciful, forgiving iniquity, transgression, and sin.” In the afternoon we had an awakening sermon at the new church, on, “ One thing is needful.” At five I preached in the room, on, “‘ To fear the Lord, that is wisdom ; and to depart from evil, is understanding.”

Sun. October 1.--We had in the morning at St. Paul’s, a strong, close, practical sermon; and another at our own church in the afternoon, delivered in an earnest, affectionate manner. We had a solemn season likewise at the room; so that this day was a day of joy and thanksgiving. ‘The wind being contrary still, on Monday, 2,1 rode once more to Bandon. But though I came unexpected, the house was too small to contain one half of the congregation ; so I preached in the street, both this evening, and at five on Tuesday morning; the moon giving us as much light as we wanted, till the sun supplied her place. I then returned to Cork. On Friday, 6, the ship being under sail, we took boat, and came to Cove in the evening. All the inns being full, we lodged at a private house; but we found one inconvenience herein: we had nothing to eat; for our provisions were on board, and there was nothing to be bought in the town; neither flesh, nor fish, nor butter, oN oe Se ee eT Co ee 7 e wt a hee 544 REV. J. WESLEY’S JOURNAL. [Oct. 1752. nor cheese. At length we procured some eggs and bread, and were well contented. Sun. 8.--We were called early by the pilot, and told we must rise and go on board. We did so, and found a large number of passengers : but the wind turning, most of them went on shore. At eleven I preached to those that were left. About six it blew a storm: but we were anchored in a safe harbour ; so it neither hurt nor disturbed us. Mon. 9.--Finding there was no probability of sailing soon, we went up to Mr. P----’s, near Passage. I preached there in the street about four, to most of the inhabitants of the town. They behaved very quietly ; but very few seemed either convinced or affected. Tues. 10.--We had another violent storm: it made Mr. P. *s house rock to and fro, though it was a new, strong house, and covered on all sides with hills, as well as with trees. We afterward heard, that several ships were lost on the coast. Only one got into the harbour, but grievously shattered, her rigging torn in pieces, and her mainmast gone by the board.

in England. It may be, some, even of these sinners, will occasion joy in heaven. The behaviour of the people at church, both morning and afternoon, was beyond any thing I ever saw, but in our congregations. None bowed or courtesied to each other, either before or after the service ; from the beginning to the end of which, none talked, or looked. at any but the minister. Surely much of the power of godliness was here, when there is so much of the form still. The meadow, where I stood in the afternoon, was filled from side to side. I spoke as closely as ever in my life. Many of the students, and many of the soldiers, were there ; and I bear them witness, they could bear “sound doctrine.” Mon. 23.--I had a great desire to go round by Kilsyth, in order to. see that venerable man, Mr. Robe, who was every day expecting (what his soul longed for) “to depart and be with Christ.” But the continual rains had made it impracticable for us to add so many miles to our day’s journey ; so we rode on, straight by the kirk of Shots; reached Edinburgh by five in the afternoon; lodged at Tranent; and on Tuesday, 24, came to Berwick in good time; where I preached on the Bowling Green at six. The wind was extremely sharp, and we had. several showers while I was speaking: but I believe scarce five persons went away. Wed. 25.--We came to Alnwick on the day whereon those who have gone through their apprenticeship are made free of the corporation. Sixteen or seventeen, we were informed, were to receive their freedom. this day: and, in order thereto, (such is the unparalleled wisdom of the present corporation, as well as of their forefathers,) to walk through a great bog, (purposely preserved for the occasion; otherwise it might have been drained long ago,) which takes up some of them to the neck, and many of them to the breast.

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

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

Sun. May 12.--I laboured to convince Mr. Green that he had not done well, in confuting (as he termed it) the sermon I had preached the Sunday before in the morning, from the same pulpit in the afternoon: but he was absolutely above conviction. I then asked, * Will you meet me half way? I will never preach publicly against you: will not you against me?” But he disclaimed any such agreement; and walked away, as one who did not design to come any more. He told all he met, I had put him away. Indeed not I: but I adore the providence of God. He has put himself away ; nor shall I desire him to come again, till he has a more sound judgment, ur a more teachable spirit. Mon. 13.--I began explaining, to the morning congregation, Bolton’s “‘ Directions for Comfortable Walking with God.” I wish all our preachers, both in England and Ireland, would herein follow my example; and frequently read in public, and enforce select portions of the “Christian Library.” Wed. 22.--Our conference began; and the spirit of peace and love was in the midst of us. Before we parted, we all willingly signed an agreement, not to act independently on each other: so that the breach lately made has only united us more closely together than ever. Sun. 26.---I rode to Hillingdon, and preached to a very genteel congregation, who behaved with abundantly more decency and seriousness than I expected. This is the church to which many of Mr. M--’s parishioners have gone, ever since he preached salvation by faith. And how has God overtaken them; who, by the long illness of the curate, has brought Mr. M to preach at this very place ! -- Aug. 1754.] REV. J. WESLEY’S JOURNAL. 569

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

Sun. 13.--I met the society at five, and showed them wherein I feared they had grieved the Spirit of God, and provoked him to deliver them to be thus outraged by “the beasts of the people.” I then rode to Hayfield once more, where Mr. B read prayers, and preached a solemn and affecting sermon, relative to the late providence. In the afternoon I again found great liberty of spirit in applying those awful words, * What is a man profited, if he shall gain the whole world, and lose his own soul ?” Mon. 14.--I rode by Manchester (where I preached about twelve) tc Warrington. Atsix in the morning, Tuesday, 15, I preached to a large and serious congregation ; and then went on to Liverpool, one of the neatest, best built towns I have seen in England: I think it is full twice as large as Chester; most of the streets are quite straight. ‘Two thirds of the town, we were informed, have been added within these forty years. If it continue to increase in the same proportion, in forty years more it will nearly equal Bristol. The people in general are the most mild and courteous I ever saw in a sea-port town; as indeed appears by their April, 1755. | REV. J. WESLEY’S JOURNAL. 577 friendly behaviour, not only to the Jews and Papists who live among them, but even to the Methodists (so called). The preaching house is a little larger than that at Newcastle. It was thoroughly filled at seven in the evening ; and the hearts of the whole congregation seemed to be moved before the Lord, and before the presence of his power. Every morning, as well as evening, abundance of people gladly attended the preaching. Many of them, I learned, were dear lovers of controversy : but I had better work. I pressed upon them all “repentance toward God, and faith in our Lord Jesus Christ.”

Sat. 26.--I preached, at seven, to a large and serious congregation, and again at four in the afternoon. When I began, in a meadow near the house, the wind was so high, I could hardly speak. But the winds too’are in God’s hand: in a few minutes:that inconvenience ceased, and we found the Spirit of God breathing in the midst of us, so that great was our rejoicing in the Lord. Sun. 27.--A little before I took horse. I Icoked into a room as ] walked by, and saw a good old man, bieediig almost to death. 1 desirea 578 REV. J. WESLEY'S JOURNAL. [May, 1755. him immediately to snuff vinegar up his nose, and apply it to his neck, face, and temples. It was done; and the blood entirely stopped in less than two minutes. The rain began about five, and did not intermit till we came to Haworth; notwithstanding which, a multitude of people were gathered together at ten. In the afternoon I was obliged to go out of the church, abundance of people not being able to getin. The rain ceased from the moment I came out, till I had finished my discourse.--How many proofs must we have that there is no petition too little, any more than too great, for God to grant? Mon. 28.--I preached at Keighley ; on Tuesday at Bradford, which is now as quiet as Birstal. Such a change has God wrought in the hearts of the people since John Nelson was in the dungeon here. My brother met me at Birstal in the afternoon. Wed. 30.--We began reading together, ‘“‘ A Gentleman’s Reasons for his Dissent from the Church of England.” It is an elaborate and lively tract, and contains the strength of the cause; but it did not yield us one proof that it is lawful for us (much less our duty) to separate from it. Thur. May 1.--I finished the “ Gentleman’s Reasons” (who is a Dissenting minister at Exeter.) In how different a spirit does this man write from honest Richard Baxter! The one dipping, as it were, his pen in tears, the other in vinegar and gall. Surely one page of that loving, serious Christian, weighs more than volumes of this bitter, sarcastic jester.

e may, nay, he must, destroy, for his own subsistence, multitudes of beings that have done him no wrong. He has none of that heavenly power to restore life: and can he be fond of the permission to take it away? One who, like me, is subject to the tender passions, will never be proud of this. No dying brute I view in anguish here, But from my melting eye descends a tear. The very beasts are entitled to my compassion: but who can express the anxieties I feel for the afflictions sustained by virtuous men, and my abhorrence of the cruel? Yet in Deism I can discern no reward for the one, or punishment for the other. On this view of things, the Castilian king might well say, he could have directed God to amend his creation. ‘“‘T think, upon the whole, the God of wisdom would not have made a world so much in want of a Redeemer as this, and not give it one; therefore, at present, Iam again a Christian. O that the Son of God would confirm me his! As yet my soul is like a weather-beaten bird, that hovers over the great ocean, tired and afraid of dropping: death and eternity are ready to receive it; the pleasant land is out of sight, hid by fogs and mists ; and the way unknown, to gain the happy groves. “T was formerly apt to mention my skepticism, both to clergymen and laymen, with a view of lessening the evil; but they rather increased it. Fewclergymencared to discourse on the subject; and if they did, they generally expected that a few weak reasons should eradicate at once strong and deep-rooted prejudices: and most laymen discovered an utter ignorance of the religion they pretended to believe; and looked upon meas if I had the plague, for owning I did not believe it. What method could Ff take? I long avoided speaking of religion to any but its Great Author; who, I hope, has at last led me to one that is capable of removing my spiritual darkness. May the Giver of all goodness reward you in that day, when (according to the prophet Daniel) ‘ the wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever!”

“But what shall the Christians do in the time of public calamities? Be still, look up, and follow providence. Be still, O my soul! in the midst of tumults and the distress of nations. Take no comfort in any thing but in the consciousness of divine love. Listen to his voice, and quietly wait to see the hand of God over all. Ifyou are uncertain what to do, look up, and expect wisdom from above. If you fear, Jook up for courage and faith to act well on all occasions. If the sword is at your throat, look up for submission to the wise and gracious will of God. Look up for power to pray without ceasing, and in every thing to give thanks. Follow providence. Do not run before, but after, the hand that leads the simpilehearted, with a steady attention, and a determinate purpose to do what is pleasing to him. ‘But what shall the Christians do, if the storm come,--if our country be actually invaded’ The general answer must be the same: ‘Be still; leok up; follow providence.’ A particular answer is hard to give yet. Only so far one may say, 1. We must take great care of our spirits. If we sink into the world’s fears or joys, we shall lose our hold on God. The spirit of the Christians and the spirit of the world are entirely different. They can never agree in what appertains to the work of God, either in his dispensations of grace or justice. 2. Every one should deeply consiaer, what he is called to. Some may think it would be a sin to defend themselves. Happy are they, if they can refrain from judging or condemning those that are of a different persuasion. Certain it is, some have fought and died in a just cause, with a conscience void of offence. To some, therefore, it may be matter of duty to repel the common enemy. 3. They who believe they are called to this, should proceed in all things in a Christian spirit. They should, if possible, joinin one body. They should endeavour to avoid trifling company and conversation. They should learn the exercise with prayers and hymns. But who of us is sufficient for these things ?”

Sun. 14.--The minds of many people being deeply affected with a prospect of public calamities, I explained those comfortable words in the First lesson, Isaiah xxvi, 20, ‘Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.” Tues. 16.--I set out for Lewisham ; appointing one to meet me with my horse at the stones end. But he mistook his way, and so left me to walk on, in my boots and great coat. When I came within a quarter of a mile of Lewisham bridge, a coach drove swiftly by me. I wondered why the coachman stopped, till he called, and desired me to come up to him. The reason then appeared,--the low grounds were quite covered with water, so that I could not have attempted to reach the bridge, without hazarding my life. 594 REV. J. WESLEY’S JOURNAL. [Jan. 1756. Tues. 23.--I was in the robe chamber, adjoining to the house of lords, when the king put on his robes. His brow was much furrowed with age, and quite clouded with care. And is this ail the world can give even toa king? All the grandeur it can afford? A blanket of ermine round his shoulders, so heavy and cumbersome he can scarce move under it! A huge heap of borrowed hair, with a few plates of gold and glittering stones upon his head! Alas, what a bauble is human greatness! And even this will not endure. Cover the head with ever so much hair and gold ; yet, --Scit te Proserpina canum ; Personam capiti detrahet illa tuo. (Death will deprive thee of thy borrowed hair.) [Literally :--‘ Proserpine knows thee to be hoary ; she will tear the mask from thy head.’*] January, 1, 1756.--We had a large congregation at four in the morning. How much are men divided in their expectations concerning the ensuing year! Will it bring a large harvest of temporal calamities, or of spiritual blessings ? Perhaps of both; of temporal afflictions preparatory to spiritual blessings. Mon. 5.--This week I wrote “ An Address to the Clergy ;” which, considering the state of public affairs, I judged would be more seasonable, and more easily borne, at this time than at any other. Wed. 14.--Mr. Walsh wrote to me as follows :--

Here we passed a quiet and comfortable night, and took horse about six in the morning. Supposing, after we had rode near an hour, that a little house on the other side was the ferry house, we went down to the water, and called amain: but we could not procure any answer. In the mean time it began to rain hard, though the wind was extremely high. Finding none would come over, we went to a little church which stood near, for shelter. We had waited about an hour, when a woman and girl came into the church yard, whom | did not mind, supposing they could speak no English. They were following a sheep, which ran tlose to us. I then asked, “Is not this Baldon Ferry?” The girl answered, “ Baldon Ferry! No. The ferry is two miles further.” So we might have called long enough. When we came to Baldon the wind fell, the sky cleared up, the boat came over without delay, and soon landed us in Anglesey. On our way to Holyhead, one met and informed us, the packet sailed the night before. I said, “ Perhaps it may carry me for all that.” So we pushed on, and came thither in the afternoon. The packet did sail the night before, and got more than half sea over. But the wind turning against them and blowing hard, they were glad to get back this afternoon. I scarce ever remember so violent a storm as blew all the night long. The wind continued contrary the next day. Sun. 2'7.--About nine in the morning I spent some time with a few serious people, and gave notice of preaching at four in the afternoon, as soon as the evening service was ended. It began soon after three : fen minutes before four Mr. D. began catechising the children in Welsh. I stayed till after five. As there was no sign of his concluding, I then went nome, and found the people waiting; to whom I expounded those April, 1756. | REV. J. WESLEY’S JOURNAL. 59¢ solemn words, “Watch and pray always, that ye may be counted worthy to escape all these things which are coming upon the earth.”

Mon. 29.--We left the harbour about twelve, having six or seven officers and abundance of passengers on board. The wind was full west, and there was great probability of a stormy night. So it was judged best to put back ; but one gentleman making a motion, to try a little longer, in a short time brought all over to his opinion. So they agreed to go out, and “look for a wind.” 'The wind continued westerly all the night. Nevertheless, in the morning we were within two leagues of Ireland! Between nine and ten I landed at Howth, and walked on for Dublin. The congregation in the evening was such as I never saw nere before. I hope this also is a token for good. Wed. 31.--In conversing with many, I was surprised to find that all Treland is in perfect safety. None here has any more apprehension of an invasion, than of being swallowed up in the sea; every one being absolutely assured, that the French dare not attempt any such thing. Thur. April 1.--I bought one or two books at Mr. Smith’s, on the Blind Quay. I wanted change for a guinea, but he could not give it; so I borrowed some silver of my companion. The next evening a young gentleman came from Mr. Smith’s to tell me I had left a guinea on his counter. Such an instance of honesty I have rarely met with, either in Bristol or London. Sat. 3.--I went to the College chapel, at which about forty persons were present: Dr. K. preached a plain, practical sermon, after which the sacrament was administered. I never saw so much decency at any chapel in Oxford ; no, not even at Lincoln College. Scarce any person stirred, or coughed, or spit, from the beginning to the end of the service. In the evening our house was crowded above and below; yet many were obliged to stand without. The whole congregation appeared stayed and solid. Do even the people of Dublin know the day of their visitation ?

Thur. 29.--I preached on one side of the market place, to a numerous congregation. I was afterward invited by some of the officers to spend an hour with them at the barracks. It, at least, freed them from prejudice against the present work of God, if it answered no further end. Fri. 30.--I was pressed to turn aside to Athlone, a gentlewoman of Barbadoes, who was obliged to return thither shortly, having a great desire to see me. So! went to Athlone, and spent one or two hours 62 REV. J. WESLEY'S JOURNAL. [ May, 1756 in close conversation with her and her husband. We had a comfortable meeting in the evening; and most of the gentry in the town were present: but who can warn them to flee from the wrath to come? They are “increased in goods, and need nothing.” Sat. May 1.--I rode to Bur through rain, hail, and snow, such as is usual on the first of January. I had designed to preach abroad; but the wind was too sharp to be borne either by me or the people. Sun. 2. --We rode to Mount Mellick. About five I preached in the market place. I was on the point of concluding, when a violent storm came. Till then the bottles of heaven were stayed. Tues. 4.--We rode to Portarlington ; where, on Wednesday, 5, at the desire of several who could not attend the early preaching, I preached in the assembly room at ten, on, “ Ye must be born again.” Many of the best in the town (so called) were present, and seemed not a little amazed. Many more came in the evening, among whom I found an unusual liberty of spirit. For the present most of them seemed much affected. But how soon will the thorns grow up ?

Thad it. A clergyman, whom I never saw before, came and offered me his assistance; and as soon as J had done preaching, Mr. Fletcher came, who had just then been ordained priest, and hastened to the chapel on purpose to assist, as he supposed me to be alone. Mon. 14.--I went with T. Walsh to Canterbury, where I preached in the evening with great enlargement of spirit; but with greater in the morning, being much refreshed at the sight of so large a number of soldiers. And is not God able to kindle the same fire in the fleet which he has already begun to kindle in the army? Wed. 16.--I had the satisfaction to find an old stout-hearted sinner, who had been defying God for near fourscore years, now become as a little child, and complaining of his own ignorance and ingratitude to God. Fri. 18.---I returned to London. ; Sun. 20.--Mr. Fletcher helped me again. How wonderful are the ways of God! When my bodily strength failed, and none in England were able and willing to assist me, he sent me help from the mountains of Switzerland; and a help meet for me in every respect :. where could I have found such another? Frit. 25.--After I had read to a serious clergyman the conclusion of “ The Doctrine of Original Sin,” he moved, that we might spend some time in prayer ; and I found great liberty of spirit, in praying for Dr. Taylor: and a strong hope that God would show him “the truth as it is in Jesus.” About this time many of the children of God rested from their labours.

business. The next day his spirit returned to God. On Good Friday, ‘n the evening, at the meeting of the society, God was eminently present with us. I read over and enlarged upon Joseph Alleine’s “ Directions for a Thorough Conversion to God ;” and desired all who were able would meet me on Monday, that we might “ perform our vows unto the Lord.” Mon. 11.--At five in the evening abeut twelve hundred of the society met me at Spitalfields. I expected two to help me, but none came. held out till between seven and eight. I was then scarce able to walk or speak; but I looked up and received strength. At half-hour after nine, God broke in mightily upon the congregation. “ Great” indeed “‘ was our glorying” in him; we were “ filled with consolation.” And when I returned home between ten and eleven, I was no more tired than at ten in the morning. Mon. 12.--I set out at five for Bedford. About seven the rain began. It did not intermit till noon, and was driven upon us by a most furious wind. . In the afternoon we, had some intervals of fair weather, and before five we reached Bedford. Mr. Parker, now mayor, received us gladly. He hath not borne the sword in vain. There is no cursing or swearing heard in these streets; no work done on the Lord’s Day. Indeed there is no open wickedness of any kind now to be seen in Bedford. O what may not one magistrate do who has a single eye, and a confidence in God! Both in the evening and the following morning I preached the Law as well as the Gospel. The next evening I preached on, “ All things are ready : come ye to the marriage.”” And God eminently confirmed his word. It seemed as if not one would be left behind. Wed. 14.--We rode to Leicester, where John Brandon has gathered a small society. I preached at seven: the house (supposed to contain a thousand people) was throughly filled. I believe there were forty or fifty soldiers; and all heard as for life. Thur. 15.--Being informed the straight road to Birmingham was scarce passable, we went round by Coventry : before six we reached Birmingham.

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

‘Several days before her death, her love was so great, that she cried, ‘T am overcome, I am overcome, I am overcome!’ And when she had scarce strength to speak, she praised God in a wonderful manner. Even when she was light headed, her talk was wholly concerning the things of God. She called to Mr. Wesley, as if he had been by her, and said, ‘O sir, how hard it is for the rich to enter into the kingdom of heaven! I am saved; but I am but just saved.’ When her fever abated, she told me she had dreamed that she was with him. And sometimes I could scarce persuade her but he had been there. ‘She after asked if I saw no more appearance of death in her face yet. When I told her there was, she begged J would indu!ge her with a looking glass; and looking earnestly into it, she said with transport, ‘I never saw myself with so much pleasure in my life.’ ie 628 REV. J. WESLEY’S JOURNAL. !May, 1787. “ On Saturday morning at six she said, ‘My Saviour will come to-day and fetch his bride.’ Yet about eight she said, ‘If you had felt what I have done this morning, it would have killed you. I had lost sight of God.’ (Perhaps in the last conflict ‘with principalities and powers.’) From this time she was filled with joy, but spoke little. Her eyes were still lifted up to heaven, till her soul was released, with so inuch ease, that I did not know when she drew her last breath.” So died Judith Berresford, as it were a hundred years old, at the age of four and twenty. A little more of her life and of her spirit, may be learned from one or two of her letters :--

Fri. 10.--I found myself much out of order, till the flux stopped at once, without any medicine. But being still weak, and the sun shining extremely hot, I was afraid I should not be able to go round by Kelso. Vain fear! God took care for this also. The wind, which had been full east for several days, turned this morning full west; and blew just in our face: and about ten the clouds rose, and kept us cool till we came to Kelso. At six William Coward and I went to the market house. We stayed some time, and neither man, woman, nor child came near us. At length I began singing a Scotch psalm, and fifteen or twenty people came within hearing; but with great circumspection, keeping their distance, as though they knew not what might follow. But while I prayed, their number increased; so that in a few minutes there was a pretty large congregation. I suppose the chief men of the town were there; and I spared neither rich nor poor. I almost wondered at myself, it not being usual with me to use so keen and cutting expressions: and I believe many felt that, for all their form, they were but Heathens still. Sat. 11.--Near as many were present at five, to whom I spoke full as plain as before. Many looked as if they would look us through ; . but the shyness peculiar to this nation prevented their saying any thing to me, good or bad, while I walked through them to our inn. About noon [ preached at Wooler, a pretty large town, eighteen miles from Kelso. I stood on one side of the main street, near the middle of the town: and I might stand; for no creature came near me tili f had sung part of a psalm. Then a row of children stood before me; and ia some time, about a hundred men and women. I spoke full as plain as I did at Kelso: and Pharisees themselves are not out of God’s reach. Ia the afternoon we came to Alnwick ; and at six I preached in the court house, to a congregation of another spirit.

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

Mon. 19.--In the evening both the house and court at Penryn were more than filled ; so that I willingly embraced the offer of Mr. H., and preached before his door at twelve on Tuesday. It was an extremely pleasant place, on the side of a hill, commanding a fruitful vale, the opposite hills, and Falmouth Harbour. Tall trees hung over me, and surrounded a bowling green which was behind me. A wide door is now open at Penryn also. O that none may shut it! At six in the evening I reached Bezore, and began preaching immediately. It was a season of uncommon refreshment, particularly to some of Truro. Afterward I met the society in the house: a young man was cut to the heart, and cried aloud, then another, and another, till my voice was quite lost. But I continued crying to God, and he heard, and gave an answer of peace. Many were filled with consolation; and four who had wandered for some years resolved to set out anew. Yet I was not quite reconciled to my lodging. Not but the, grotto itself was very venerable, but I did not like the circumstance of having a man and his wife in the same room. I therefore willingly accepted an invitation fom Mr. Painter, and walked over with him to Truro. Wed. 21.--I walked to Bezore, and preached at five. Afterward I 644 REV. J. WESLEY’S JOURNAL. | Sept. 1757 spoke to each member of the society. They surprised me much. So lively and tender-hearted a people I have not lately seen. After spending an hour with a few friends in Truro, I rode forward to Grampound, a mean, inconsiderable, dirty village. However it is a borough town! Between twelve and one I began preaching in a meadow, to a numerous congregation. While we were singing, I observed a person in black on the far side of the meadow, who said, “‘ Come down; you have no business there.” Some boys who were on a wall, taking it for granted that he spoke to them, got down in all haste. I went on, and he walked away

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.

Fri. March 3.--I returned to London. Mon. 6.--I took horse about seven o’clock. The wind being east, I was pleasing myself that we should have it on our back: but in a quarter of an hour it shifted to the north-west, and blew the rain full in our face: and both increased, so that when we came to Finchley Common, it was hard work to sit our horses. The rain continued all the way to Dunstable, where we exchanged the main road for the fields ; which, having been just ploughed, were deep enough. However, before threé we came to Sundon. Hence, on Thursday, 9, I rode to Bedford, and found the sermon was not to be preached till Friday. Had I known this in time, I should never have thought of preaching it; having engaged to be at Epworth on Saturday. Mr. came to me in the evening, and said he could not remain as he was any longer ; that he had no rest in his spirit while he was thus halting between two; and therefore desired to go with me without delay. I answered, if he was so resolved, he was welcome to set out with me for Epworth the next day. He said he would. We spent some time in prayer, and parted for the present. Fri. 10.--The congregation at St. 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. ‘The north-east wind was piercing cold, and, blowing exactly in our face, soon brought a heavy shower of snow, then of sleet, and afterward of hail. However, we reached Stilton at seven, about thirty miles from Bedford.

Tues. 28.--We went on board, and set sail for Dublin. The wind was fair, and the day extremely fine. Seven or eight miles from the town a small boat overtook us, which brought me letters from London.. Some of these earnestly pressed me to return to London, or, however, not to go to Ireland. I consulted my friends, and just as we began our little debate, the wind which till then was fair and small, turned from east to west, and blew harder and harder. But the point was soon decided. For upon inquiry, we found the boat was gone back, and no other was to be had. Presently after the wind returned to the east, and we saw the hand of God. The Liverpool boat went away in such haste that it left a young man, James Glassbrook, behind; so we were five in all. We had seven more cabin passengers, and many common ones. So good-natured a company I never met with in a ship before. ‘The sea was as smooth as glass, the sun shone without a cloud, and the wind was small and quite fair. So we glided on; till, about nine, I went to prayers with them, and then quietly lay down. Wed. 29.--We were even with the great Welsh mountain, Penmaen Mawr, at five in the morning. . But it then fell calm, so that we were scarce abreast of Holyhead in-the evening. This gave us time to speak to all our fellow passengers. And some fruit quickly appeared ; for no oath, no immodest or passionate word, was any more heard in the ship while we were on board. 652 REV. v. WESLEY’S JOURNAL, _ [| April, 1758. Thur. 30.--Having no wind still, I desired our brethren to come upon the quarterdeck; where we no sooner began singing a hymn, than both passengers and sailors gladly assembled. The wind sprung up almost as soon as I began, and about nine the nest day we entered Dublin Bay; after so smooth and pleasant a passage, as, the captain declared, he had not had at that time of year for forty years.

Tues. 2.--I wrote a short answer to Dr. Free’s weak, bitter, scurrilous invective against the people called Methodists. But I doubt whether I shall meddle with him any more; he is too dirty a writer for a. Va May, 1758. | REV. J. WESLEY’S JOURNAL. 655 me to touch. Wed. 3.--I preached at four in the afternoon at Cooly- .ough, and at eight in the morning; after which I rode on to Tyrrel’s Pass. The letters which I received here were seasonable as rain in drought. I had before found much weariness ; but God thereby gave a check to my faintness of spirit, and enabled me to “ gird up the loins of my mind.” In the evening, the weather being calm and mild, I preached on the side of a meadow, the people standing before me, one above another, on the side of a gently-rising hill. And many did, indeed, at that hour, “taste and see that the Lord is gracious.” - Fri. 5.--In the evening I preached at Drumcree, in the new room, built in the taste of the country. The roof is thatch, the walls mud; on which a ladder was suspended by ropes of straw. Hence we rode to Rosmead. The congregation here was not large, but deeply serious. Sun. '7.--I preached at eight.and at five. Afterward I was desired to make a collection for a distressed family. Mr. Booker, the minister of the parish, willingly stood at the door to receive it; and encouraged all that went by to be merciful after their power. Mon. 8.--I rode to Newry, and preached at seven to a large and serious congregation. Tues. 9.--We rode by the side of the canal, through a pleasant vale, to Terryhugan. The room built on purpose for us here, is three yards long, two and a quarter broad, and six foot high. The walls, floor, and ceiling are mud; and we had a clean chaff bed. At seven I preached in a neighbouring ground, having a rock behind me, and a large congregation sitting on the grass before me. ‘Thence we retired to our _ hut, and found it true,-- Licet, sub paupere tecto, Reges et regum vita precurrere amicos. [lt is possible, under an humble roof, to live more happily than kings and their courtiers. } ’

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

Acts 1:4 Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- “Wait for the promise of the Father, which ye have heard of me.”27 1 Saviour of men, how long shall I Forgotten at thy footstool lie! Wash’d in28 the fountain of thy blood, Yet groaning still to be renew’d; 2 A miracle of grace and sin, Pardon’d, yet still alas unclean! Thy righteousness is counted mine: When will it in my nature shine? 3 Darksom I still remain and void, And painfully unlike my God, Till thou diffuse a brighter ray, And turn the glimm’ring into day. 4 Why didst thou the first gift impart, And sprinkle with thy blood my heart, But that my sprinkled heart might prove, The life and liberty of love? 5 Why didst thou bid my terrors cease, And sweetly fill my soul with peace, But that my peaceful soul might know The joys that from believing flow? 27Title changed to “Another” in 4th edn. (1743) and 5th edn. (1756). 28“Wash’d in” changed to “Close by” in 4th edn. (1743) and 5th edn. (1756). 6 See then thy ransom’d servant, see, I hunger, Lord, I thirst for thee! Feed me with love, thy Spirit give, I gasp, in him, in thee to live. 7 The promis’d Comforter impart, Open the fountain in my heart; There let him flow with springing joys, And into life eternal rise. 8 There let him ever, ever dwell, The pledge, the witness, and the seal; I’ll glory then in sin forgiven, In Christ my life, my love, my heaven!

Hymn to the Holy Ghost (Part II, Second) Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- 1 Come, Holy Ghost, all-quick’ning fire, Come, and in me delight to rest! Drawn by the lure of strong desire, O come, and consecrate my breast: The temple of my soul prepare, And fix thy sacred presence there! 2 If now thy influence I feel, If now in thee begin to live; Still to my heart thyself reveal, Give me thyself, for ever give. A point my good, a drop my store: Eager I ask, and pant for more. 3 Eager for thee I ask and pant, So strong the principle divine Carries me out with sweet constraint, Till all my hallow’d soul be thine: Plung’d in the Godhead’s deepest sea, And lost in thy immensity. 4 My peace, my life, my comfort now, My treasure, and my all thou art! True witness of my sonship thou, Engraving pardon on my heart: Seal of my sins in Christ forgiv’n, Earnest of love, and pledge of heav’n. 5 Come then, my God, mark out thy heir, Of heav’n a larger earnest give, With clearer light thy witness bear; More sensibly within me live: Let all my pow’rs thy entrance feel, And deeper stamp thyself the seal. 6 Come, Holy Ghost, all-quick’ning fire, Come, and in me delight to rest! Drawn by the lure of strong desire, O come, and consecrate my breast: The temple of my soul prepare, And fix thy sacred presence there!

Acts 4:29 Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- 1 Captain of my salvation, hear! Stir up thy strength and bow the skies Be thou the God of battles near; In all thy majesty arise! 2 The day, the dreadful day’s at hand! In battle cover thou my head: Past is thy word: I here demand, And confident expect thine aid. 3 Now arm me for the threatning fight Now let thy power descend from high, Triumphant in thy Spirit’s might So shall I every foe defy.61 4 I ask thy help; by thee sent forth Thy glorious gospel to proclaim, Be thou my mouth, and shake the earth, And spread by me thy awful name. 5 Steel me to shame, reproach, disgrace, Arm me with all thy armour now, Set like a flint my steady face, Harden to adamant my brow. 60Also published in George Whitefield’s Continuation of the Reverend Mr. Whitefield’s Journal, from His Arrival at London to His Departure from thence on his Way to Georgia (London: James Hutton, 1739), 114-15. 61“Defy” changed to “despise” in 3rd edn. (1739) only. 6 Bold may I wax, exceeding bold My high commission to perform, Nor shrink thy harshest truths t’ unfold, But more than meet the gathering storm. 7 Adverse to earth’s rebellious throng, Still may I turn my fearless face, Stand as an iron pillar strong, And stedfast as a wall of brass. 8 Give me thy might, thou God of power; Then let or men or fiends assail! Strong in thy strength, I’ll stand a tower Impregnable to earth or hell.

30 Oh! If thy Spirit send forth me, The meanest of the throng, I'll sing thy grace divinely free, And teach mankind the song.

34 Shine in our hearts Father of light, Jesu thy beams impart, Spirit of truth our minds unite, And make us one in heart.

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

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

3 The heavens thy glorious power proclaim, If thou in us thy power declare; We know from whom the fabrick came, Our heart believes, when God is there.

2 Witness divine he thus obtain'd, The gift of righteousness receiv'd; And now he wears the crown he gain'd, And sees the Christ he once believ'd.

2 A better gift he us provides, On whom the gospel-times are come; And lo! The Holy Ghost abides In us, and makes our hearts his home.

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

A Hymn, to Be Sung at Sea Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- A Hymn, to Be Sung at Sea. Lord of the wide-extended main, Whose power the winds and seas controuls, Whose hand doth earth and heaven sustain, Whose Spirit leads believing souls; For thee we leave our native shore, (We, whom thy love delights to keep) In other worlds, thy works explore, And see thy wonders in the deep. ’Tis here thy unknown paths we trace, Which dark to human eyes appear, While through the mighty waves we pass, Faith only sees that God is here. Throughout the deep thy footsteps shine, We own thy way is in the sea, O’er-aw’d by majesty divine, And lost in thy immensity! Thy wisdom here we learn t’ adore, Thy everlasting truth we prove, Amazing heights of boundless power, Unfathomable depths of love.

Before Reading the Scriptures (Another 2) Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Shew us thy Sire; for known to thee The Father’s glories are: The dread paternal majesty Thou only canst declare. Open the scriptures now; reveal All which for us thou art: Talk with us, Lord, and let us feel The kindling in our heart. In thee we languish to be found; To catch thy words we bow; We listen for the quick’ning sound, Speak, Lord; we hear thee now. Another [Before Reading the Scriptures].23 Come, Holy Ghost, our hearts inspire, Let us thy influence prove; Source of the old prophetick fire, Fountain of life, and love. Come, Holy Ghost, (for, mov’d by thee, Thy prophets wrote and spoke:) Unlock the truth, thyself the key, Unseal the sacred book. 23Charles included this hymn in a later manuscript selection for family use: MS Family, 10.

Before Preaching Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Expand thy wings, prolific Dove, Brood o’er our nature’s night; On our disorder’d spirits move, And let there now be light. God thro’ himself we then shall know, If thou within us shine, And sound, with all thy saints below, The depths of love divine. Before Preaching. Forth in thy strength, O Lord, I go, Thy gospel to proclaim, Thy only righteousness to shew, And glorify thy name. Ordain’d I am, and sent by thee, As by the Father thou: And lo! Thou always art with me! I plead the promise now. O give me now to speak thy word In this appointed hour; Attend it with thy Spirit, Lord, And let it come with power.

Upon Parting with His Friends. [Part] I [Part] IV Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Yes; the divorce at last is made, My soul is crush’d beneath the blow; The judgment falls, so long delay’d, And lays my stubborn spirit low, My hope expires, my comfort ends, Oh! I have lost my friends, my friends! [Part] IV. How shall I lift my guilty eyes, Or dare appear before thy face? When deaf to mercy’s loudest cries, I long have wearied out thy grace, Withstood thy power, and cross’d thy art, Nor heard, “My son, give me thy heart?” How could I, Lord, hold out so long, So long thy striving Spirit grieve! Forgive me the despiteful wrong: Behold, my all for thee I leave, The whole, the whole I here restore, And fondly keep back part no more. Lo! I cut off the dear right hand, Asham’d I should so late obey, Pluck out my eye at thy command, And cast the bleeding orb away; Lo, with my last reserve I part, I give, I give thee all my heart. My heart, my will I here resign, My life, my more than life for thee: Take back my friends, no longer mine; Bless’d be the love that lent them me: Bless’d be the kind, revoking word, Thy will be done, thy name ador’d!

Romans 7:24, 25 Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Let me thy righteous doom applaud, Thine everlasting truth declare, And vindicate the ways of God, And glorify thy justice there! Let me--I know not how to pray; My anguish cannot be exprest: Jesu, thou seest what I would say; O let thy bowels speak the rest! Romans vii. 24, 25.29 Father of mercies, God of love, Whose bowels of compassion move, To sinful worms, whose arms embrace, And strain to hold a struggling race! With me still let thy Spirit strive, Have patience, till my heart I give; Assist me to obey thy call, And give me power to pay thee all. If now my nature’s weight I feel, And groan to render up my will, Not long the kind relentings stay, The morning vapour fleets away. 29This hymn appeared first in the 2nd edn. of HSP (1739), 58-59; it was then moved to this collection.

A Prayer against the Power of Sin Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- My life, my portion thou, Thou all-sufficient art, My hope, my heavenly treasure now, Enter, and keep my heart. Rather than let it burn For earth, O quench its heat, Then, when it would to earth return, O let it cease to beat. Snatch me from ill to come, When I from thee would fly, O take my wand’ring spirit home, And grant me then to die! A Prayer against the Power of Sin. O that thou would’st the heavens rent, In majesty come down! Stretch out thine arm omnipotent, And seize me for thine own. Descend, and let thy lightning burn The stubble of thy foe, My sins o’erturn, o’erturn, o’erturn, And let the mountains flow. Thou my impetuous spirit guide, And curb my headstrong will. Thou only canst drive back the tide, And bid the sun stand still. What tho’ I cannot break my chain, Or e’er throw off my load, The things impossible with men, Are possible to God. Is any thing too hard for thee, Almighty Lord of all, Whose threating looks dry up the sea, And make the mountains fall? Who, who shall in thy presence stand, And match omnipotence, Ungrasp the hold of thy right-hand, Or pluck the sinner thence? Sworn to destroy let earth assail, Nearer to save thou art, Stronger than all the powers of hell, And greater than my heart. Lo! To the hills I lift mine eye, Thy promis’d aid I claim, Father of mercies, glorify Thyself in Jesu’s name. Salvation in that name is found, Balm of my grief, and care, A med’cine for my every wound, All, all I want is there. Jesu! Redeemer, Saviour, Lord, The weary sinner’s friend, Come to my help pronounce the word, And bid my troubles end. Deliverance to my soul proclaim And life and liberty, Shed forth the virtue of thy name, And Jesus prove to me. Faith to be heal’d thou know’st I have, For thou that faith hast given: Thou canst, thou canst the sinner save, And make me meet for heaven. Thou canst o’ercome this heart of mine, Thou wilt victorious prove, For everlasting strength is thine, And everlasting love. Thy powerful Spirit shall subdue Unconquerable sin; Cleanse this foul heart, and make it new, And write thy law within. Bound down with twice ten thousand ties, Yet let me hear thy call, My soul in confidence shall rise, Shall rise, and break thro’ all.

Christ Our Wisdom. [1 Corinthians 1:30] Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- See, ye sinners, see the flame Rising from the slaughter’d Lamb, Marks the new, the living way, Leading to eternal day. Jesu, when this light we see, All our soul’s athirst for thee: When thy quick’ning power we prove, All our heart dissolves in love. Boundless wisdom, power divine, Love unspeakable are thine! Praise by all to thee be given, Sons of earth, and hosts of heaven! Christ Our Wisdom. [1 Corinthians i. 30.] Made unto me, O Lord, my God, Wisdom divine thou art: Thy light, which first my darkness shew’d, Still searches out my heart. Thy Spirit, breathing in the word, Gave me myself to see, Fallen, till by thy grace restor’d, And lost, till found in thee.

Hymn to the Trinity (Another 3) Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Another [Hymn to the Trinity].44 Sing we to our God above Praise, eternal as his love: Praise him, all ye heavenly host, Father, Son, and Holy Ghost. Another [Hymn to the Trinity]. Father live, by all things fear’d; Live the Son, alike rever’d; Equally be thou ador’d, 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. Another [Hymn to the Trinity]. Praise be to the Father given; Christ he gave Us to save, Now the heirs of heaven. Pay we equal adoration To the Son: He alone Wrought out our salvation. 44Charles records singing this hymn in his MS Journal as early as March 16, 1739.

Before a Journey (Another 1) Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Another [Before a Journey]. Angels attend (’tis God commands) And make me now your care: Hover around, and in your hands My soul securely bear. With outstretch’d wings my temples shade; To you the charge is given: Are ye not all sent forth to aid Th’ anointed heirs of heaven? Servants of God, both yours and mine, Your fellow-servant guard: Sweet is the task, if he enjoin, His service your reward. Then let us join our God to bless, Our Master’s praise to sing, The Lord of hosts, the Prince of Peace, Our Father, and our King. At him my mounting spirit aims, My kindling thoughts aspire, (Assist, ye ministerial flames, And raise my raptures higher!)

Groaning for the Spirit of Adoption Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Still let me run, or end my race; I cannot chuse, I all resign; Contract or lengthen out my days; Come life, come death; for Christ is mine. Groaning for the Spirit of Adoption.54 Father, if thou my Father art, Send forth the Spirit of thy Son, Breathe him into my panting heart, And make me know, as I am known: Make me thy conscious child, that I May “Father, Abba, Father” cry. I want the Sp’rit55 of power within, Of love, and of an healthful mind; Of power, to conquer inbred sin, Of love to thee, and all mankind, Of health, that pain and death defies, Most vig’rous, when the body dies. When shall I hear the inward voice, Which only faithful souls can hear! Pardon, and peace, and heavenly joys Attend the promis’d Comforter: He comes! And righteousness divine, And Christ, and all with Christ is mine! 54A manuscript draft of this hymn is can be pieced from two collections: the first four and a third stanzas appear on a looseleaf page (numbered page 22) in Special Collections of Garrett-Evangelical Theological Seminary Library, in a volume titled “Presidents of the British Wesleyan Conference”; the remained is found on a looseleaf page (numbered page 23) in MARC, DDCW 6. 55Spelled out as “Spirit” in manuscript draft.

At the Approach of Temptation Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Take me up into thine arms, Let me hang upon thy breast, Hide me there secure from harms, Lull my sorrowing soul to rest. At the Approach of Temptation. God of my life, whose gracious power Thro’ various deaths my soul hath led, Or turn’d aside the fatal hour, Or lifted up my sinking head; In all my ways thy hand I own, Thy ruling providence I see: O help me still my course to run, And still direct my paths to thee. On thee my helpless soul is cast, And looks again thy grace to prove: I call to mind the wonders past, The countless wonders of thy love. Thou, Lord, my spirit oft hast staid, Hast snatch’d me from the gaping tomb, A monument of mercy made, And rescu’d me from wrath to come. Oft hath the sea confess’d thy power, And gave me back to thy command: It could not, Lord, my life devour, Safe in the hollow of thy hand. Oft from the margin of the grave Thou, Lord, hast lifted up my head: Sudden I found thee near to save; The fever own’d thy touch, and fled. But O! The mightier work of grace, That still the life of faith I live, That still I pant to sing thy praise, That still my all I gasp to give! Pluck’d from the roaring lion’s teeth, Caught up from the eternal fire, Snatch’d from the gates of hell I breathe, And lo! To heaven I still aspire! Whither, O whither should I fly, But to my loving Saviour’s breast; Secure within thy arms to lie, And safe beneath thy wings to rest. I see the fiery trial near, But thou, my God, art still the same; Hell, earth, and sin I scorn to fear, Divinely arm’d with Jesu’s name. I have no skill the snare to shun, But thou, O Christ, my wisdom art: I ever into ruin run, But thou art greater than my heart. I have no might t’ oppose the foe, But everlasting strength is thine. Shew me the way that I should go, Shew me the path I should decline. Which shall I leave, and which pursue? Thou only my adviser be; My God, I know not what to do; But Oh! Mine eyes are fix’d on thee! Foolish, and impotent, and blind, Lead me a way I have not known, Bring me where I my heaven may find, The heaven of loving thee alone. Enlarge my heart to make thee room, Enter, and in me ever stay; The crooked then shall strait become, The darkness shall be lost in day!

Against Hope, Believing in Hope Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- My humbled soul, when thou art near, In dust and ashes lyes: How shall a sinful worm appear, Or meet thy purer eyes! I loath myself, when God I see, And into nothing fall, Content, if thou exalted be, And Christ be all in all. Against Hope, Believing in Hope. My God! I know, I feel thee mine, And will not quit my claim, Till all I have be lost in thine, And all renew’d I am. I hold thee with a trembling hand, I will not let thee go, Till stedfastly by faith I stand, And all thy goodness know. When shall I see the welcome hour That plants my God in me! Spirit of health, and life, and power, And perfect liberty! Jesu, thy all-victorious love Shed in my heart abroad; Then shall my feet no longer rove Rooted and fixt in God. Love only can the conquest win, The strength of sin subdue, (Mine own unconquerable sin) And form my soul anew. Love can bow down the stubborn neck, The stone to flesh convert, Soften, and melt, and pierce, and break An adamantine heart. O! That in me the sacred fire Might now begin to glow, Burn up the dross of base desire, And make the mountains flow! O that it now from heaven might fall, And all my sins consume! Come, Holy Ghost, for thee I call, Spirit of burning come! Refining fire, go through my heart, Illuminate my soul, Scatter thy life through every part, And sanctify the whole.

Him let earth and heaven proclaim, Earth and heaven record his name, Let us both in this agree, Both his one great family. Hosts of heaven begin the song, Praise him with a tuneful tongue, (Sounds like yours we cannot raise, We can only lisp his praise) Us repenting sinners see, Jesus died to set us free, Sing ye over us forgiven; Shout for joy, ye hosts of heaven. Be it unto angels known, By the church, what God hath done: Depths of love and wisdom see In a dying deity! Gaze, ye first-born seraphs, gaze! Never can ye sound his grace: Lost in wonder, look no more; Fall, and silently adore. Ministerial spirits know, Execute your charge below. You our Father hath prepar’d, Fenc’d us with a flaming guard: Bid you all our ways attend, Safe convoy us to the end, On your wings our souls remove, Waft us to the realms of love. Happy souls, whose course is run, Who the fight of faith have won, Parted by an earlier death, Think ye of your friends beneath. Have ye your own flesh forgot, By a common ransom bought? Can death’s interposing tide Spirits one in Christ divide? No: for us you ever wait, Till we make your bliss compleat, Till your fellow-servants come, Till your brethren hasten home: You in paradise remain, For your testimony slain, Nobly who for Jesus stood, Bold to seal the truth with blood. Ever now your speaking cries From beneath the altar rise, Loudly call for vengeance due: “Come, thou holy God, and true! “Lord, how long dost thou delay? Come to judgment, come away! Hasten, Lord, the general doom, Come away, to judgment come!” Wait, ye righteous spirits, wait, Soon arrives your perfect state; Rob’d in white a season rest, Blest, if not compleatly blest.

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

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

A Morning Hymn Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- We lift our hearts to thee, O Day-Star from on high! The sun itself is but thy shade, Yet chears both earth and sky. O let thy orient beams The night of sin disperse! Those mists of error and of vice, Which shade the universe! How beauteous nature now! How dark and sad before! With joy we view the pleasing change, And nature's God adore. O may no gloomy crime Polute the rising day; Or kindly tears, like evening dew, Wash all the stains away. May we this life improve, To mourn for errors past, And live this short revolving day As if it were our last. To God the Father, Son, And Spirit, One and Three, Be glory, as it was, is now, And shall for ever be.

21“Gave” changed to “given” in 4th edn. (1748) and following. Thou hast shewn thyself the stronger, Still go on, Put it down, Let it stand no longer. Overturn it, overturn it, Down with it, Let the feet Of thy servants spurn it. Surely now the charm is broken: Thou hast shewn, To thine own, Thou hast gave a token. Is there any divination Against those, Thou hast chose Heirs of thy salvation? Thou hast bought, and thou wilt have us: Who shall harm, When thine arm Is stretch’d out to save us? Hell in vain against us rages, Can it shock Christ the Rock Of eternal ages! Satan, wilt thou now defy us? Is not aid For us laid On our great Messias? Past is thine oppressive hour: Where’s thy boast, Baffled, lost, Where is now thy power? Serpent, see in us thy bruiser, Feel his power, Fly before Us, thou foul accuser. Thou no longer shalt oppress us: Triumph we Over thee, In the name of Jesus.

Under the balmy dew. Drawn by the fragrance of her breath, Her rosy lips he found; There in full transport sucked in death, And dropt upon the ground. Enjoy, blest bee, enjoy thy fate, Nor at thy fall repine; Each god would quit his blissful state, To share a death like thine. [Priestley's Letters, p. 3.]

To Ann Granville Date: LINCOLN COLLEGE, September 27 [1730]. Source: The Letters of John Wesley (1730) Author: John Wesley --- What can Selima think of my long silence Will it admit of any honorable interpretation Can you believe that any business is of such importance as to excuse it in the least degree That I might not seem utterly inexcusable, I have been several times for throwing everything by; and should have done it had I not been persuaded that you would not condemn me unheard. Every day since my return hither I have been engaged in business of far greater concern than life or death; and business which, as it could not be delayed, so no one else could do it for me. Had it not been for this, I should long before now have returned my sincerest thanks to Selima, which are due to her on so many accounts that I know not where to begin. Happy indeed should I have been, had it been my lot to meet you once more in that delightful vale! What we could, we did. The places where she was, we visited more than once. And though Selima herself was not there, yet there we could find the remembrance of her. The more I think of you, the more convinced I am that here at least I am not guilty of flattery when I mention the vast advantage you have over me in gratitude as well as humility. The least desire of being serviceable to you is received by you as a real service, and acknowledged in so obliging a manner that at the same time I am quite ashamed of doing so little to deserve it. You give me an inexpressible pleasure. How differently turned is my mind! how little moved with the most valuable benefits! In this, too, give me of your spirit, Selima: let me imitate as well as admire.

1. By liberty I mean an active, self-determining power, which does not choose things because they are pleasing, but is pleased with them because it chooses them. That God is endued with such a power I conclude: (1) Because nothing is good or evil, pleasing or displeasing, to Him, before He chooses it. (2) Because His will or choice is the cause of goodness in all created things. (3) Because if God had not been endued with such a principle, He would never have created anything. But it is to be observed, farther, that God sees and chooses whatever is connected with what He chooses in the same instant; and that He likewise chooses whatever is convenient for His creatures in the same moment wherein He chooses to create them. That man partakes of this principle I conclude: (1) Because experience shows it. (2) Because we observe in ourselves the signs and properties of such a power. We observe we can counteract our appetites, senses, and even our reason, if we so choose; which we can no otherwise account for than by admitting such a power in ourselves. 2. The more of this power any being possesses, the less subject he is to the impulses of external agents and the more commodious is his condition. Happiness rises from a due use of our faculties: if, therefore, this be the noblest of all our faculties, then our chief happiness lies in the due use of this -- that is, in our elections. And, farther, election is the cause why things please us: he therefore who has an uncontrolled power of electing may please himself always; and if things fall out contrary to what he chooses, he may change his choice and suit it to them, and so still be happy. Indeed, in this life his natural appetites will sometimes disturb his elections, and so prevent his perfect happiness; yet is it a fair step towards it that he has a power that can at all times find pleasure in itself, however outward things vary.

To Mrs. Pendarves Source: The Letters of John Wesley (1731) Author: John Wesley --- January 11 [1731]. Why will Aspasia let in these unpleasing thoughts, these uneasy fears upon me From your long silence I can't but apprehend either that you have been out of order, or that I have been so unhappy as to displease you by some indecent or foolish expression. What shelter can I fly to from these apprehensions, unless it were possible to take in a strict sense that strange intimation you have sometimes given of being afraid to converse with me O Aspasia, if you are afraid you can't come up to the character given you by our dear Varanese, how can I hope to reach that which equal kindness but not equal justice drew What excuse does your fear leave my presumption how can I speak, if you are silent I have reasons enough (if any reasons could be enough to keep one so obliged as me from owning it) entirely to decline an intercourse which every step I take shows me unfit for; in which I can no more keep up to the spirit of Aspasia than I can in this or anything answer her expectations, and expectations for which you have too much ground; which, considering the many advantages I have long enjoyed over and above the friendship of our Varanese, though I cannot, I ought to satisfy. I ought to be some way useful to you, as you have been many ways to me. I ought to have turned that charming freedom you indulge me in to yours as well as my own advantage; to have employed it the most generous friendly way, in endeavoring to correct those failings in Selima and Aspasia (for surely no human creature is wholly spotless) which I have not yet so much as observed. I ought--I know not what. When will these two or three weeks be over, that I may speak what I cannot write [See letter to his father (Dec. 11, 1730) about going up to Westminster, and letter of Jan. 27 to Mrs. Pendarves.] It is in your power to make them move less slow. A line from Aspasia or Selima would make the time roll more swiftly, as it would, I hope, remove the apprehensions of Your CYRUS. Mrs. Pendarves replies: NEW BOND STREET, January 15, 1731.

To Mrs. Pendarves Source: The Letters of John Wesley (1731) Author: John Wesley --- July 14 [1731]. You have, indeed, done me wrong in this, Aspasia., in thinking I could give way to any suspicion to your disadvantage;. and yourself too, in doubting the power of that letter to remove it, if any such there were. Other wrong I confess you have done me none; since I must ever acknowledge that delightful means of improvement which it has not been in your power to give me lately, a pure effect of your goodness, not justice. I can never pretend any right to that favor; unless this should seem so to generous Aspasia, -- that I endeavor to esteem it as it deserves, and not to let it be given in vain; and that when I feel something of your spirit transfused into mine, then my heart remembers and blesses you. I am extremely happy in having your approbation there, where I am most careful to be approved; and though I am sensible how small a part of it I deserve, yet I can't help experiencing How sweet applause is from an honest tongue. What is popular fame, laid in the balance with this Who would not gladly make the exchange Give me the censure of the many and the praise of the few. What is the evil compared with the good! Evil It is none at all: it is all good. One that is learning Christ should never think censure an evil. No; it is a gracious gift of a wise Father to His children: it is subservient to the noblest purposes; in particular to the attainment of humility, which in order to holiness is all in all, which whoever thinks he has enough of already has nothing of yet as he ought to have. By this alone may we judge of the value of censure: God hath so constituted this world that, so soon as ever any one sets himself earnestly to seek a better, Censure is at hand to conduct him to it. Nor can the fools cease to count his life madness [Wisdom of Solomon, v. 4.] till they have confirmed him in the wisdom of the just.

O Selima, teach me to submit to such a trial, if ever it should be my portion: tell me how you let yours down to such capacities, and sustain the insipidness of such conversations, how you do to possess your soul in patience, when the floods of impertinence are around you. I have often wondered how so active a spirit as yours, that was not made for a common share of glory, but to force its way through all impediments to the heights of knowledge and virtue--how such a spirit as yours could bear with calmness to have its flight stopped in the mid-way by those mere children of earth, who will not take pains to be even as the angels of God in heaven; nay, who perhaps would not be angels if they might, since 'tis sure those ancient heirs of salvation are therefore the most happy because they are the most active of all created beings. I have lately had the pleasure of two letters from Aspasia, [July 21 and 29.] and hoped for a still greater in waiting upon her next week; but her last informed me she is out of town, and does not return this fortnight, before which time I must leave it. I believe Providence is more careful of me than I am of myself, and knowing that, were I to see Aspasia or Selima often, I could not possibly act up to the favorable opinion they are pleased to entertain of us, removes me (for my interest, though against my choice) from the opportunities of betraying my weakness. If I have fewer opportunities, too, of expressing my gratitude in writing than I could wish, let it not deprive me of the pleasure of sometimes hearing from Selima, yet let me steal a few moments from you. I am sure none of them that converse with you (on however so many accounts besides you may give them the preference) are more thankful for that favor than Your most obliged and most obedient CYRUS.

I know none more likely to be an instrument in His hand to perform this work of omnipotence than Aspasia. For you will not depend on your own strength while you insinuate to her the great cause of her melancholy; while you use all your address to make her sensible how apt vanity is to steal in even upon the best tempers; how useful it might be, seeing nothing but the finger of God can cast out this stubborn spirit, to mix with (intersperse) all our solemn addresses to Him with particular petitions against it. O Aspasia, how amiable do you appear while you are employed in such offices as these, especially in the eyes of Him who seeth more clearly than man seeth ! how just a return are you making to Him for the talents He has bestowed upon you I and how generous a use of your power over your friends while you thus direct it all to their advantage ! Watch over me too for good, Aspasia. Though we are far, far divided as to our persons, yet let your thoughts (at least morning and evening) be with Your most obliged friend and servant, CYRUS. Is there need for Aspasia to desire one thing twice of Cyrus or Araspes I hope both of them are more sensible of their obligations to her. Adieu.

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

When 'gainst his head her sacred arms she bent Strict watch, and fast severe, and prayer omnipotent. [The Battle of the Sexes, xxxvi., by Samuel Wesley, jun.] Still he pursues her prayer; still he wounds her doubts and scruples of various sorts, so as to make the very ways of pleasantness uneasy and the path of life like that which leads to destruction. And is there no help Yes. If Selima can believe, all things are possible to her that believeth. The shield of faith will yet repel all darts, if she can be taught to use it skillfully; if the eyes of her understanding can be enlightened to see what is the hope of her calling: to know that our hope is sincerity, not perfection; not to do well, but to do our best. If God were to mark all that is done amiss, who could abide it Not the great Apostle himself, who, even when he had finished his course on earth and was ripe for paradise, yet mentions himself as not having already attained that height, not being already perfect. Perfect, indeed, he was from sin, strictly speaking, which is a voluntary breach of a known law; at least from habits of such sin: as to single acts, he knew whom he had believed. He knew who had promised to forgive these, not seven times but seventy times seven. Nay, a thousand times a thousand, if they sincerely desire it, shall all sins be forgiven unto the sons of men. We need except none; no, not the sin against the Holy Ghost, for in truth this phrase is nowhere in the whole sacred book. 'The sin against the Holy Ghost' is a term invented by the devil to perplex those whom he cannot destroy. The term used by God is the blasphemy against the Holy Ghost, a phrase that instantly shuts out all thoughts and accusations, for blasphemy must be a speech; and what speech it is Christ has expressly told us in Mark iii. 22, 29, 30: ' He hath Beelzebub, and by the prince of the devils casteth He out devils.'

This day I received both yours, and this evening in our course of reading I thought I found an answer that would be more proper than any I myself could dictate; though since it will not be easily translated, I send it in the original. as p pepa t paase, pepessea t aa [2 Cor. vii. 4: ' Great is my glorying of you: I am filled with comfort, I am exceeding joyful.' (R.V. 'Great is my glorying on your behalf: I am filled with comfort, I overflow with joy.')] What would you be Would you be angels I question whether a mortal can achieve to a greater degree of perfection than steadily to do good, and for that very reason patiently and meekly to suffer evil. For my part, on the present view of your actions and designs, my daily prayers are that God would keep you humble; and then I m sure that if you continue to suffer for righteousness' sake, though it be but in a lower degree, the Spirit of grace and glory shall in some good measure 'rest upon you.' Be never weary of well-doing: never look back; for you know the prize and the crown are before you: though I can scarce think so meanly of you as that you would be discouraged with the crackling of thorns under a pot. Be not high-minded, but fear. Preserve an equal temper of mind under whatever treatment you meet with from a not very just or well-natured world. Bear no more sail than is necessary, but steer steady. The less you value yourselves for these unfashionable duties (as there is no such thug as works of supererogation), the more all good and wise men will value you, if they see your actions are of a piece; or, which is infinitely more, He by whom actions and intentions are weighed will both accept, esteem, and reward you.

GOOD SIR,--A pretty while after the date, yours came to my hand. I waived my answer till I had an opportunity of consulting your father, who, upon all accounts, is a more proper judge of the affair than I am. But I could never find a fit occasion for it. As to my own sense of the matter, I confess I cannot but heartily approve that serious and religious turn of mind that prompts you and your associates to those pious and charitable offices; and can have no notion of that man's religion, or concern for the honor of the University, that opposes you, as far as your design respects the Colleges. I should be loath to send a son of mine to any seminary where his conversing with virtuous young men, whose professed design of meeting together at proper times was to assist each other in forming good resolutions and encouraging one another to execute them with constancy and steadiness, was inconsistent with any received maxims or rules of life among the members. As to the other branch of your design: as the town is divided into parishes, each of which has its proper incumbent, and as there is probably an ecclesiastic who has the spiritual charge of the prisoners, prudence may direct you to consult them. For though I dare not say you would be too officious, should you of your own mere motion seek out the persons that want your instructions and charitable contributions; yet, should you have the concurrence of their proper pastor, your good offices would be more regular and less liable to censure.

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.'

10. Freedom from care I take to be the next greatest advantage to freedom from useless and therefore hurtful company. And this too I enjoy in greater perfection here than I can ever expect to do anywhere else. I hear of such a thing as the cares of this world, and I read of them, but I know them not. My income is ready for me on so many stated days, and all I have to do is to count and carry it home. The grand article of my expense is food, and this too is provided without any care of mine. I have nothing to do but at such an hour to take and eat what is prepared for me. My laundress, barber, &c., are always ready at quarter-day; so I have no trouble on account of those expenses. And for what I occasionally need, I can be supplied from time to time without any expense of thought. Now, to convince me what an help to holiness this is (were not my experience abundantly sufficient) I should need no better authority than St. Paul's: ' I would have you be without carefulness. This I speak for your own profit, that ye may attend upon the Lord' without distraction.' Happy is he that careth only for the things of the Lord, how he may please the Lord. He may be holy both in body and spirit, after the Apostle's judgment; and I think that he had the Spirit of God.

'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.

If it be asked whether they ' do not imagine themselves to have certain divine impulses, like the divine inspiration of the Apostles,' they answer: (1) There never was a good man without a divine impulse; and let those who will not believe this on St. Paul's assertion go to the heathen Cicero for the same information. Yet (2) They learn from the oracles of God that ' the inspiration of the Holy Spirit,' which every Christian is to expect, is different in kind as well as degree from the inspiration of the Apostles. It does not enable him to speak new tongues or to work outward miracles; therefore it is different in kind: neither does it give the same measure of holiness; therefore it is different in degree. But (3) They believe the change wrought by it in the heart to be equivalent to all outward miracles; as implying the selfsame power which gave eyes to the blind, feet to the lame, and life to the dead. The language wherein they talk of these mighty works is that of the Spirit whereby they are wrought. They call, for instance, a person thus changed ‘regenerated, born again, a new creature’; and in all other cases endeavor to express spiritual things in spiritual words, as being assured there are none like them, quick and powerful, full of light and life. Yet they are not ignorant that to the world, which knoweth not, neither can know, the hidden meaning of those expressions, they ever from the beginning did appear cant and jargon, and will do so to the end. If it be asked ‘whether they do not talk of extraordinary notices and directions to determine their actions,’ they say: Yes, they do. As to extraordinary directions, they do not doubt but in extraordinary cases, too difficult to be determined by reason, as perhaps depending on many future contingencies, and yet too important to be left undetermined, God will, if applied to by fervent prayer, ' give a perfect lot. And to extraordinary notices....’ [Here the manuscript breaks off. Other ‘Queries Respecting the Methodists,’ bearing date 1741, will be found in the Works, xiii. 509 - 11, which seems ultimately to have led to his Short History of the People called Methodists (pages 303 - 82 of the same volume).]

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

However, 'let the fault be divided between you and Kempis.’ No: if I understood Kempis wrong, it was your part, who discerned my spirit under that mistake, to have explained him and set me right. I ask pardon, sir, if I had said anything disrespectful. -- I am, reverend sir, Your most obedient servant. William Law replies [8] May 1738. SIR, -- Without the smallest degree of disregard either to you or your letter, I had not sent you an answer to it had it not been for the part of it where you say there were two persons present with Mr. Bhler and myself. There were two persons present, but not one witness; for we spoke only Latin, and they both declared to me they understood not Latin. I mentioned not your qualification for translating Kempis with the least intention to reproach either your design or performance, but only to show you that it deeply engaged your attention to those very truths which you suppose you were a stranger to through my conversation. If you remember the Theologia Germunica so imperfectly as only to remember ‘something of Christ our Pattern, but nothing express of Christ our Atonement,’ it is no wonder that you can remember....

I was much concerned when my brother Charles once incidentally mentioned a passage that occurred at Tiverton. ‘Upon my offering to read,’ said he, ‘a chapter in the Serious Call, my sister said, “Who do you read that to Not to these young ladies, I presume; and your brother and I do not want it.”’ Yes, my sister, [Mrs. Samuel Wesley.] I must tell you, in the spirit of love, and before God, who searcheth the heart, you do want it; you want it exceedingly. I know no one soul that wants to read and consider deeply so much the chapter of Universal Love and that of Intercession. The character of Susurrus [‘He had a mighty inclination to hear and discover all the defects and infirmities of all about him.... If you would but whisper anything gently, though it was ever so bad in itself, Susurrus was ready receive it.’ (Law's Serious Call, chap. xxi.) See letter of Oct. 30 to his brother.] there is your own. I should be false to God and you did I not tell you so. Oh may it be so no longer; but may you love your neighbor as yourself, both in word and tongue, and in deed and truth! I believe in a week Mr. Ingham and I shall set out for Herrnhut, about three hundred and fifty miles from hence. O pray for us, that God would sanctify to us all those precious opportunities, that we may be continually built up more and more in the spirit of power, and love, and of a sound mind! --I am, dear brother, Your most affectionate friend and Brother.

To James Hutton Date: HERRNHUT. August 4, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- MY DEAR BROTHER, -- I hope you and those with you stand fast in the grace of our Lord Jesus Christ, and are in no wise shaken from your purpose of declaring His goodness to the children of men. Ye are a few of those whom He hath chosen to be witnesses of the merits of His death and the power of His resurrection; and ye cannot too largely or too boldly declare the things He hath done for your own souls. If ye have, indeed, found mercy through His blood, you must 'use great plainness of speech'; not as Moses, and the judaizing Christians still among us, who put a veil over their face, to the intent that the glory of the Lord should not shine, which ought to shine in the eyes of all men. Many, indeed, will blaspheme, even though Paul speak, and speak only the words of truth and soberness. But ought Paul, therefore, to forbear speaking ' We have not so learned Christ.' Many also will persecute and revile you and say all manner of evil of you, for His name's sake. Why, then ye are heirs of the blessing; then the Spirit of God, the Spirit of glory, shall rest upon you. Then rejoice and be exceeding glad, that ye are partakers of the reproach of Christ; and when Christ, which is your life, shall appear, ye shall also appear with Him in glory.

To Benjamin Ingham Date: OXON, October 13, 1758. Source: The Letters of John Wesley (1738) Author: John Wesley --- TO MY DEAR BROTHER, -- God hath been wonderfully gracious to us ever since our return to England. Though there are many adversaries, yet a great door and effectual is opened; and we continue, through evil report and good report, to preach the gospel of Christ to all people, and earnestly to contend for the faith once delivered to the saints. Indeed, He hath given unto us many of our fiercest opposers, who now receive with meekness the ingrafted word. One of the bitterest of them could have no rest in his spirit till, on Saturday, the 30th of September, he was compelled to send for me, [For Mr. Jennings, see Journal, ii. 80d.] who knew him not so much as by face, and to tell me the secrets of his heart. He owned with many tears that, in spite of all his endeavors, he was still carnal, sold under sin; that he continually did the thing he would not, and was thereby convinced of the entire corruption of his whole nature; that the very night before, after the most solemn resolutions to the contrary, he had been guilty of gross drunkenness, and had no hope of escaping, having neither spirit nor strength left in him. We fell on our knees, and besought our Lord to bring this sinner unto God, who through His blood justifieth the ungodly. He arose, and his countenance was no longer sad; for he knew, and testified aloud, that he was passed from death unto life, and felt in himself that he was healed of his plague. And from that hour to this he hath had peace and joy in believing, and sin hath no more dominion over him. Mr. Stonehouse [George Stonehouse, Vicar of Islington, had shared the Wesleys' convictions (Journal, i. 460). Mr. Sparks, a visiting minister at Newgate, is often referred to in C. Wesley's Journal for 1738; he invited Charles Wesley to go with him and preach to ten malefactors under sentence of death; they gave them the sacrament, and went with them to Tyburn. John Hutchings, of Pembroke College, was one of the company who met Wesley soon after his return from Georgia (Works, viii.

Some measure of this faith, which bringeth salvation or victory over sin, and which implies peace and trust in God through Christ, I now enjoy by His free mercy; though in very deed it is in me but as a grain of mustard-seed: for the pfa pste -- the seal of the Spirit, the love of God shed abroad in my heart, and producing joy in the Holy Ghost, ' joy which no man taketh away, joy unspeakable and full of glory,'--this witness of the Spirit I have not; but I patiently wait for it. I know many who have already received it--more than one or two in the very hour we were praying for it. And, having seen and spoken with a cloud of witnesses abroad as well as in my own country, I cannot doubt but that believers who wait and pray for it will find these scriptures fulfilled in themselves. My hope is that they will be fulfilled in me: I build on Christ, the Rock of Ages; on His sure mercies described in His Word; and on His promises, all which I know are yea and amen. Those who have not yet received joy in the Holy Ghost, the love of God, and the plerophory of faith (any or all of which I take to be the witness of the Spirit with our spirit that we are the sons of God), I believe to be Christians in that imperfect sense wherein I may call myself such; and I exhort them to pray that God would give them also ‘to rejoice in hope of the glory of God,’ and to feel ‘His love shed abroad in their hearts by the Holy Ghost which is given unto them.’

To Benjamin Ingram and James Hutton Date: LINCOLN COLLEGE, November 16, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- MY DEAR BRETHERN INGHAM AND HUTON, -- Be ye strong in the Lord and in the power of His might! There begins to be a little revival of His power here also. The few gownsmen who meet love one another and press forward toward the prize of our high calling. But I fear they do not all build on the true foundation; for some seem still to be establishing their own righteousness, as the joint cause (at least) with that of our Lord, of their acceptance with God. Charles Kinchin stands clear of this charge, and is full of love for souls and of prayer. But neither (I fear) does he speak the truth as it is in Jesus. For he (as our brother Hutchings) mightily insists, both in conversation and preaching, that no one can be justified without knowing it, and that none is born again or has saving faith till he has the full assurance of faith, continual joy in the Holy Ghost, and the immediate witness of the Spirit with his spirit. Oh when will our Lord give us to be of one mind and one soul, to speak and think the same thing!

To Richard Viney Date: OXON, November 22, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- After a long sleep, there seems now to be a great awakening in this place also. The Spirit of the Lord hath already shaken the dry bones; and some of them stand up and live. But I am still dead and cold; having peace, indeed, but no love or joy in the Holy Ghost. 0 pray for me, that I may see and feel myself a sinner, and have a full interest in the Lamb of God that taketh away the sins of the world!

To his Brother Samuel Date: OXON, November 30, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- I believe every Christian who has not yet received it should pray for the witness of God's Spirit with his spirit that he is a child of God. In being a child of God, the pardon of his sins is included; therefore I believe the Spirit of God will witness this also. That this witness is from God, the very terms imply; and this witness I believe is necessary for my salvation. How far invincible ignorance may excuse others I know not. But this, you say, is delusive and dangerous, because it encourages and abets idle visions and dreams. It encourages, true--accidentally, but not essentially. And that it does this accidentally, or that weak minds may pervert it to an idle use, is no objection against it; for so they may pervert every truth in the oracles of God, more especially that dangerous doctrine of Joel cited by St. Peter: ‘It shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Such visions, indeed, as you mention are given up: does it follow that visions and dreams in general ‘are bad branches of a bad root’ God forbid I This would prove more than you desire.

To his Brother Samuel Source: The Letters of John Wesley (1739) Author: John Wesley --- [January] 1739. MY DEAR BROTHER, -- ... I think Bishop Bull's sermon on the Witness of the Spirit (against the Witness of the Spirit it should rather be entitled) is full of gross perversions of Scripture and manifest contradictions both to Scripture and experience. I find more persons day by day who experience a clear evidence of their being in a state of salvation. But I never said this continues equally clear in all as long as they continue in a state of salvation. Some, indeed, have testified, and the whole tenor of their life made their testimony unexceptionable, that from that hour they have felt no agonies at all, no anxious fears, no sense of dereliction. Others have. But I much fear we begin our dispute at the wrong end. I fear you dissent from the fundamental Articles of the Church of England. I know Bishop Bull does. I doubt you do not hold justification by faith alone. If not, neither do you hold what our Articles teach concerning the extent and guilt of original sin; neither do you feel yourself a lost sinner: and if we begin not here, we are building on the sand. Oh may the God of love, if my sister or you are otherwise-minded, reveal even this unto you. Your affectionate Brother.

To George Whitefield Date: LONDON, February 26, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- MY DEAR BROTHER, -- Our Lord's hand is not shortened amongst us. Yesterday I preached at St. Katherine's, and at Islington, where the church was almost as hot as some of the Society rooms used to be. I think I never was so much strengthened before. The fields after service were white with people praising God. About three hundred were present at Mr. Sims's; thence I went to Mr. Bell's, then to Fetter Lane, and at nine to Mr. Bray’s, where also we only wanted room. To-day I expound in the Minories at four, at Mrs. West's at six, and to a large company of poor sinners in Gravel Lane (Bishopsgate) at eight. The Society at Mr. Crouch's does not meet till eight; so that I expound, before I go to him, near St. James’s Square, where one young woman has been lately filled with the Holy Ghost and overflows with joy and love. On Wednesday at six we have a noble company of women, not adorned with gold or costly apparel, but with a meek and quiet spirit and good works. At the Savoy on Thursday evening we have usually two or three hundred, most of them at least thoroughly awakened. Mr. Abbot's parlor is more than filled on Friday, as is Mr. Park's room twice over; where I have commonly had more power given me than at any other place. A week or two ago a note was given me there, as near as I can remember, in these words: ‘Your prayers are desired for a sick child that is lunatic, and sore vexed day and night, that our Lord would heal him, as He did those in the days of His flesh; and that He would give his parents faith and patience till his time is come.’

280).] were going about to all parts and confirming the unfaithful. At four we met them (without design), and withstood them again. From five to six we were confirming the brethren. At six I expounded at Mrs. Ford's; as I designed to do at Mrs. Compton's at seven. But Mr. Washington was got thither before me, and just beginning to read Bishop Bull against the Witness of the Spirit. He told me he was authorized by the minister of the parish so to do. I advised all that valued their souls to go away; and, perceiving it to be the less evil of the two, that they who remained might not be. perverted, I entered directly into the controversy, touching both the cause and the fruits of justification. In the midst of the dispute James Mears's wife began to be in pain. I prayed with her a little when Mr. Washington was gone; and then (having comforted the rest as I was enabled) we went down to Sister Thomas's. In the way Mrs. Mears's pains so increased that she could not avoid crying out aloud in the street. With much difficulty we got her to Mrs. Shrieve's (where also Mr. Washington had been before us). We made our request known to God, and He heard us and sent her deliverance in the same hour. There was great power among us, and her husband also was set at liberty. Soon after, I felt such a damp strike into my soul (and so did Mrs. Compton and several others) as I do not remember to have ever found before. I believed the enemy was near us. We immediately cried to our Lord to stir up His power and come and help us. Presently Mrs. Shrieve fell into a strange agony both of body and mind; her teeth gnashed together; her knees smote each other; and her whole body trembled exceedingly. We prayed on, and within an hour the storm ceased. She now enjoys a sweet calm, having remission of sins, and knowing that her Redeemer liveth.

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

My dear brother, the whole question turns chiefly, if not wholly, on matter of fact. You deny that God does now work these effects -- at least, that He works them in such a manner: I affirm both, because I have heard those facts with my ears and seen them with my eyes. I have seen, as far as it can be seen, very many persons changed in a moment from the spirit of horror, fear, and despair to the spirit of hope, joy, peace, and from sinful desires (till then reigning over them) to a pure desire of doing the will of God. These are matters of fact, whereof I have been, and almost daily am, eye- or ear-witness. What, upon the same evidence, as to the suddenness and reality of the change, I believe, or know, touching visions and dreams: this I know, -- several persons, in whom this great change from the power of Satan unto God was wrought either in sleep, or during a strong representation to the eye of their minds of Christ either on the cross or in glory. This is the fact. Let any judge of it as they please. But that such a change was then wrought appears, not from their shedding tears only, or sighing, or singing psalms, as your poor correspondent did by the woman of Oxford, but from the whole tenor of their life, till then many ways wicked, from that time holy, just, and good. Saw you him that was a lion till then, and is now a lamb; him that was a drunkard, but now exemplarily sober; the whoremonger that was, who now abhors the very lusts of the flesh These are my living arguments for what I assert -- that God now, as aforetime, gives remission of sins and the gift of the Holy Ghost, which may be called visions. If it be not so, I am found a false witness; but, however, I do and will testify the things I have both seen and heard. I do not now expect to see your face in the flesh. Not that I believe God will discharge you yet; but I believe I have nearly finished my course. Oh may I be found in Him, not having my own righteousness! When I Try promised Christ have seen, And clasped Him in my soul's embrace,

To James Hutton Date: BRISTOL, April 9, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- MY DEAR BRETEREN, -- On Sunday evening, the 1st instant, I began to expound at Nicholas Street Society our Lord's Sermon on the Mount. The room, passage, and staircase were filled with attentive hearers. On Monday I talked with several in private, to try what manner of spirit they were of; and at four in the afternoon went to a brickyard, [For a description of this noted place, see Journal, ii. 172n.] adjoining to the city, where I had an opportunity of preaching the gospel of the kingdom (from a little eminence) to three or four thousand people. The scripture on which I spoke was this: ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor, He hath sent Me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ At seven I began expounding the Acts of the Apostles to the Society in Baldwin. Street. We had more company than the room would hold, and the power of our Lord was with us. On Tuesday, 3rd, I began preaching at Newgate (as I continue to do every morning) on the Gospel of St. John. Many Presbyterians and Anabaptists came to hear. Afterwards I transcribed some of the rules of our Society for the use of our (future) brethren here. In the evening I expounded on ‘Blessed are those that mourn’ at Nicholas Street Society. I hope God spake to the hearts of many there. The next day the audience increased at Newgate. At four in the afternoon I offered the free grace of God from those words, ‘I will heal their backsliding, I will love them freely,’ to about fifteen hundred in a plain near Baptist Mills, a sort of suburb or village, not far from Bristol; where many, if not most, of the inhabitants are Papists. Oh may they effectually lay hold on the one Mediator between God and man, Christ Jesus!

To James Hutton Date: BRISTOL. April 26, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- MY DEAR BRETHREN,--On Sunday evening, the 15th, the women had their first lovefeast. On Monday about three thousand were at the Brickyard. In the evening the brother of the person who owns it told me 'his brother did not care I should be there any more, and desired me to look out for some other place.' There was much power at the Society this night. Tuesday, 17th, at three in the afternoon, eleven unmarried women met at Mrs. Grevil's, [The sister of the Rev. George Whitefield. She lived in Wine Street, Bristol, and John Wesley lodged there for some weeks on his coming to the city.] and desired three others might be admitted among them. They were then divided into three bands. The same day we were with the two prisoners who are under sentence of death, the younger of whom seemed much awakened. At five I was at a Society where I had not been before. The upper room in which we were was propped beneath; but the weight of people made the floor give way, so that in the beginning of the expounding the post which propped it fell down with much noise. However, we stayed together till seven. I then went to Baldwin Street Society, where it was much impressed upon me to claim the promise of the Father for some that heard it, if the doctrine was of God. A young woman (named Cornish) was the first who felt that our prayer was heard, being after a short agony fully set at liberty; the next was another young woman (Eliz. Holder); the third was one Jane Worlock; the last (a stranger in Bristol), John Ellis, was so filled with the Holy Ghost that he scarce knew whether he was in the body or out of the body. He is now gone home to declare the marvelous works of the Lord. Behold how He giveth us above what we can ask or think! When Miss Cornish began to be in pain, we asked God to give us a living witness that signs and wonders were now wrought by the name of His holy child Jesus. We asked for one, and He hath given us four.

Wednesday, 25th, I dined at Frenchay, about four miles from Bristol, at Anthony Purver's, a Quaker, one of much experience in the ways of God. At four I believe about four thousand people were present at Baptist Mills, to whom (as God enabled me) I expounder that scripture, 'Ye have not received the spirit of bondage again unto fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father.' At seven, the female bands meeting, four new members were proposed. One was accepted, and the rest postponed, of whom one has now shown what spirit she was of by turning a most bitter opposer. At eight, the men meeting, several new members were proposed, some of whom were postponed, and eight admitted upon trial. Thursday, 26th, preaching at Newgate on those words, 'He that believeth hath everlasting life,' I was led, I know not how, to speak strongly and explicitly of Predestination, and then to pray 'that if I spake not the truth of God, He would stay His hand, and work no more among us. If this was His truth, He would not delay to confirm it by signs following.' Immediately the power of God fell upon us: one, and another, and another sunk to the earth; you might see them dropping on all sides as thunder-struck. One cried out aloud. I went and prayed over her, and she received joy in the Holy Ghost. A second falling into the same agony, we turned to her, and received for her also the promise of the Father. In the evening I made the same appeal to God, and almost before we called He answered. A young woman was seized with such pangs as I never saw before; and in a quarter of an hour she had a new song in her mouth, a thanksgiving unto our God. This day, I being desirous to speak little, but our brother Purdy pressing me to speak and spare not, we made four lots, and desired our Lord to show what He would have me to do. The answer was, ‘Preach and print.’ Let Him see to the event. At midnight we were waked with a cry of fire. It was two doom [away], and, being soon discovered, was soon extinguished.

Friday, 27th, all Newgate was in an uproar again, and two women received the Spirit of adoption, to the utter astonishment of all and the entire conviction of some who before doubted. At four on Saturday five-and-twenty hundred (I suppose) were at the Poorhouse. My spirit was enlarged to pray for the rich that were there, especially ‘that our Lord would show them they were poor sinners.’ At night many were convinced of sin and one received remission of sins at Weavers' Hall. On Sunday morning (being so directed again by lot) I declared openly for the first hour against ‘the horrible decree’ before about four thousand persons at the Bowling Green. I then went to Clifton (a little mile off), and thence to a little plain near Hanham Mount, being desired by some of the neigh-hours to remove thither. About three thousand or three thousand five hundred were present. Thence I went to Clifton again. The church was more than full at the prayers and sermon, as was the churchyard at the burial that followed. From Clifton we went straight to Rose Green, where were upwards of seven thousand; and thence to the Society at Gloucester Lane, where also were many that have this world's goods. Two very fine young women, who came in a chariot, stood close to the table on which I was, and patiently heard me expound on the desire of the flesh, the desire of the eye, and the pride of life. And one or two were seized with strong pangs, which, I hope, has before now ended in true comfort. Thence we went to our lovefeast in Baldwin Street, where the spirit of love was present with us. Praise ye the Lord, who reneweth my bodily strength. May I feel in my soul that He is my strength and my salvation! Your affectionate brother.

To James Hutton Date: BRISTOL, May 7, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- MY DEAR BRETHERN, -- We understood on Monday that the Keeper of Newgate was much offended at the cries of the people on whom the power of God came. And so was a physician, who wishes well to the cause of God, but feared there might be some fraud or delusion in the case. To-day one who had been his patient and his acquaintance for many years was seized in the same manner. At first he would hardly believe his own eyes and ears; but when her pangs redoubled, so that all her bones shook, he knew not what to think; and when she revived in a moment and sang praise, he owned it was the finger of God. Another that sat close to Mr. Dagge, [Abel Dagge, Keeper of Newgate and a convert of Whitefield's. See Journal, ii. 173n; and letter of Jan. 2, 1761.] a middle-aged woman, was seized at the same time. Many observed the tears trickle down his cheeks; and I trust he will be no more offended. Tuesday, May. 1, I went to the colliers in the middle of Kingswood, and prayed with them (several being in tears) in a place formerly a cock-pit, near which it was agreed to build the schoolhouse, being close to the place where the stone was laid by our brother Whitefield. Many were offended at Baldwin Street in the evening; for the power of God came mightily upon us. Many who were in heaviness received the comforts of the Holy One, and ten persons remission of sins. A Quaker who stood by was very angry at them, and was biting his lips and knitting his brows, when the Spirit of God came upon him also, so that he fell down as one dead. We prayed over him, and he soon lifted up his head with joy and joined with us in thanksgiving.

Wednesday, 2nd, another mourner received comfort at Newgate. We afterwards went to a neighboring house, to read a letter wrote against me as a false teacher for opposing Predestination. A rigid asserter of it was present when a young woman came in (who had received remission of sins) all in tears and in deep anguish of spirit. She said she had been in torment all night by reasoning, and verily believed the devil had possession of her again. In the midst of our prayers she cried out, ‘He is gone, he is gone: I again rejoice in God my Savior.’ Just as we rose from giving thanks, another young woman reeled four or five steps and then dropped down. We prayed with her; she is now in deep poverty of spirit, groaning day and night for a new heart.

From him I went to Baptist Mills, where about two thousand persons stayed, notwithstanding several showers. I testified to them the holiness and happiness of true believers from those words of St. Peter, ‘Him hath God exalted . . . to give unto Israel repentance and remission of sins. And we are His witnesses of these things; and so is the Holy Ghost, whom God hath given to them that believe Him.’ Returning to John Haydon, we found his body quite worn out and his voice lost; but his soul was in peace, rejoicing in hope of the glory of God, and full of love and the Holy Ghost. [See Journal, ii. 189.] The female bands meeting at seven, and a young woman complaining of blasphemous thoughts and an inability to pray, we began praying for her, during which another young woman (Miss [Elizabeth] Cutler) fell into a strong agony, and received power in a few minutes to cry out, ‘My Lord and my God!’ The next day I visited Anthony Purver [See previous letter.] (a Quaker) at Frenchay; with whom was a Dutchman, lately arrived from Ireland, who I verily think is full of the Spirit and breathes nothing but Jesus Christ. On Friday evening at Gloucester Lane Society a woman [Mrs. England.] received remission of sins. Saturday, 5th, six Quakers, three from Ireland, one from the North, and two from Frenchay, met six of us by appointment. We prayed together, and our hearts were much enlarged towards one another. At four (being forbid to preach any more at the Poorhouse) I preached at the Bowling Green to about two thousand on those words (at the request of an unknown friend), 'Be still, and know that I am God.' Sunday, 6th, I preached in the Bowling Green to about seven thousand on Matthew xviii. 3; on Hanham Mount to about three thousand on Galatians iii. 22 (after a young woman had received remission of sins); at Clifton to a church full and many hundred in the churchyard on Christ our wisdom, righteousness, sanctification, and redemption; and at Rose Green to about five thousand on ‘The scripture hath concluded all under sin, &c.’ O my dear, dear brethren, pray that, when I have preached to others, I may not myself be a castaway!

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

To his Brother Samuel Date: BRISTOL, May 10, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- DEAR BROTHER, -- The having abundance of work upon my hands is only a cause of my not writing sooner. The cause was rather my unwillingness to continue an unprofitable dispute. The gospel promises to you and me, and our children, and all that are afar off, even as many of those whom the Lord our God shall call as are not disobedient unto the heavenly vision, 'the witness of God's Spirit with their spirit that they are the children of God’ [See letters of Nov. 30, 1738, and Jan. 1739.]; that they are now at this hour all accepted in the Beloved: but it witnesses not that they shall be. It is an assurance of present salvation only; therefore not necessarily perpetual, neither irreversible. I am one of many witnesses of this matter of fact, that God does now make good this His promise daily, very frequently during a representation (how made I know not, but not to the outward eye) of Christ either hanging on the cross or standing on the right hand of God. And this I know to be of God, because from that hour the person so affected is a new creature both as to his inward tempers and outward life. ‘Old things are passed away, and all things become new.’ A very late instance of this I will give you. While we were praying at a Society here, on Tuesday the 1st instant, the power of God (so I call it) came so mightily among us that one, and another, and another fell down as thunder-struck. In that hour many that were in deep anguish of spirit were all filled with peace and joy. Ten persons, till then in sin, doubt, and fear, found such a change that sin had no more dominion over them; and, instead of the spirit of fear, they are now filled with that of love and joy and a sound mind. A Quaker who stood by was very angry at them, and was biting his lips and knitting his brows, when the Spirit of God came upon him also, so that he fell down as one dead. We prayed over him, and he soon lifted up his head with joy and joined with us in thanksgiving.

Sunday, 13th, about six thousand were at the Bowling Green, where I explained the beginning of the 13th of the First of Corinthians. At Hanham I ended my sermon on ‘The scripture hath concluded all under sin, &c.’ to about four thousand, our usual congregation. The church at Clifton was much too small for us in the afternoon; but those who were without could hear as well as they within. About six thousand were at Rose Green, where I was desired by a young woman to go into her chariot, whom I found quite awakened, and longing for Christ, after having been for some years the finest, gayest thing in Bristol. She came with me to Gloucester Lane Society, where God overtook her three or four weeks ago. Here a young woman, after strong pangs, received the gift of the Holy Ghost. My dear brethren, pray much for and write all of you to Your weak but loving brother. Dear Jemmy, send me fifty more Hymns immediately. I give the Homilies [See letter of May 8.] and sell the sermons on Free Grace. Is that right Adieu! [This note is written on the outside of the letter by someone who had carried out the commission:] ‘B. W.'s [Brother Wesley's] things is left at the Inn by Hobburn bridge.’

On Friday I preached (the first time) at the Fishponds, on the edge of Kingswood, about two mile from Bristol, on the same words, to about a thousand souls. The next morning one came to us in deep despair. We prayed together an hour, and he went away in peace. About two thousand (as is usual on Saturdays) were at the Bowling Green, to whom, and to about six thousand on Sunday morning, I farther explained the great law of love. To about two thousand five hundred at Hanham I preached on Isaiah liii. 5-6; at Rose Green, to upwards of ten thousand, on ‘Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men's lives, but to save them.’ At the Society in the evening at Gloucester Lane eleven were cut to the heart and soon after comforted. Monday, 28th, I began preaching in the morning at Weavers’ Hall, where two persons received remission of sins; as did seven in the afternoon at the Brickyard, before several thousand witnesses; and ten at Baldwin-Street in the evening, of whom two were children. On Tuesday in the afternoon I preached at Two-Mile-Hill to about a thousand of the colliers; and at five expounded to about the same number in the Back Lane at John Haydon's door. The next morning a young woman (late a Quaker) was baptized and filled with the Holy Ghost. In the afternoon I (unknowingly) fell in with a famous infidel, [See Journal, ii. 206n.] a champion of the unfaithful in these parts. He was shocked, desired I would pray for him, and promised to pray earnestly himself that God would show him the right way to serve Him. We went from him to Baptist Mills. Two or three thousand were present; on whom I enforced those words on which my Testament opened: ‘And all the people which heard Him, and the publicans, justified God .... But the Pharisees and lawyers rejected the counsel of God against themselves.’

In the afternoon I preached at Fishponds on the same words as at Publow, but had no life or spirit in me. I came back to the band on trial, whose behavior (especially Mrs. Thorn-hill) a little revived and comforted me; but when I left them to go to Gloucester Lane Society, I was more dead and cold than ever, and much in doubt whether God would not now lay me aside and send more faithful laborers into His harvest. When I came thither, my soul being grieved for my brother Whitehead, I began in much weakness to exhort them to try the spirits whether they were of God. I told them they must not judge of the spirits, either by common report, or by appearances, or by their own feelings -- no, nor by any dreams, visions, or revelations made to their souls, or outward effects upon their bodies. All these I warned them were of a doubtful nature in themselves, which might be of God or of the devil; and were not either to be simply condemned or relied on, but to be tried by the law and the testimony. While I was speaking a woman dropped down before me, and presently a second and third, and one after another five others. All the outward symptoms were as violent as those at London the Friday before. Upon praying, five of them were comforted, one continued in pain an hour longer, and one for two or three days.

7. These are some of those inward fruits of the Spirit which must be felt wheresoever they are; and, without these, I cannot learn from Holy Writ that any man is ‘born of the Spirit.’ I beseech you, sir, by the mercies of God, that if as yet you know nothing of such inward feelings, if you do not ' feel in yourself these mighty workings of the Spirit of Christ,' at least you would not contradict and blaspheme. When the Holy Ghost hath fervently kindled your love towards God, you will know these to be very sensible operations. As you hear the wind, and feel it too, 'while it strikes upon your bodily organs, you will know you are under the guidance of God's Spirit the same way -- namely, by feeling it in your soul: by the present peace and joy and love which you feel within, as well as by its outward and more distant effects. -- I am, &c.

To James Hutton Source: The Letters of John Wesley (1739) Author: John Wesley --- BRISTOL, August rS, x739. Thursday, July 26, in the evening at the Society several were deeply convinced of sin, but none was delivered. The children came to the birth, but there was not strength to bring forth. The same thing was observed many times before. Many were the conjectures concerning the reason of it. Indeed, I fear we have grieved the Spirit of God by questioning His work, and that therefore He is withdrawn from us for a season; but surely He will return and abundantly pardon. Monday, 30th, I had much conversation with a good and friendly man concerning those outward signs of the inward work of God. I found my mind much weakened thereby and thrown upon reasonings which profited nothing. At eight two persons were in strong pain; but though we cried to God, there was no answer, neither did He deliver them at all. The 31st, &c.: I was enabled to speak strongly to them on those words, 'Ask, and ye shall receive,' and to claim the promise in prayer for those that mourned, one of whom was filled with joy and peace in believing; as was also this day a young woman who had been a strenuous opposer of this work of God, and particularly zealous against those who cried out, saying she was sure they might help it if they would. But on Monday night at the Society in the midst of her zeal she was struck in a moment, and fell to the ground trembling and roaring for the disquietness of her heart. She continued in pain twelve or fourteen hours, and then was set at liberty; but her master immediately forbade her his house, saying he would have none with him who had received the Holy Ghost.

As to Nowers, I doubt not but, if he is wrong, our Savior will show it to him. But I find no sign of it yet. I see all his behavior, and hear almost all his words; for we are seldom apart, sleeping or waking. And I am apt to think every day will give me fresh occasion to stand amazed at the goodness of God in permitting first G. Whitefield and then the Moravians to reject him, and at length giving him to me. He was the man I wanted. I have not yet personally known any other who had so much gentleness and longsuffering toward them that are out of the way, and so impartial a love to all men. Nay (what you will be least ready to believe), I have not had full proof of any one who appeared to have more of the discernment of spirits, and that sometimes without a word being spoken. One instance of it I saw on Wednesday. Many persons were present with whom he had not talked at all. For one of these he prayed, without her asking him, as full of unbelief. I knew she was before full of faith (according to the first gift), and therefore thought him quite wrong. But soon after she declared her state before us all, and I acknowledged (in my heart) by what spirit he spake.

12. Your Church discipline is novel and unprimitive throughout. Your Bishops as such are mere shadows, and are only so termed to please those who lay stress upon the Threefold Order. The Eldest is (in fact) your Bishop, as far as you have arly; but he is only half an ancient Bishop. The ancient Presbyter you have split into Sympresbyters, Lehrers, Aufsehers, and Ermahners; the ancient Deacon into Hilfers, Krankenwarters, Dieners, and so on. 13. The ordination (or whatever it is termed) of your Eldest plainly shows you look upon Episcopal ordination as nothing; although it is true you make use of it at other times, ‘that you may become all things to all men.’ But the Constitution of your Church is indeed congregational, only herein differing from others, -- (1) that you hold neither this nor any other form of Church government to be of divine right: (2) that the Count has, in fact, the whole power which was ever lodged, either in the Bishops and priests of the ancient Church, in the King and Convocation in England, the General Assembly in Scotland, or the Pope in Italy; nay, there is scarce an instance in history of such a stretch of episcopal or royal or papal power, as his causing the Lot to be cast over again in the election of the Eldest at Herrnhut. 14. Fifthly, you receive not the Ancients 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 Ghost. 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 wellnigh destroyed, brotherly love from among us.

To John Bennet Source: The Letters of John Wesley (1744) Author: John Wesley --- [June 1744.] You are in great danger of running from one extreme to the other, from Calvinism to Pelagianism. If the Bible be true, then none is a Christian who has not the marks of a Christian there laid down. One of these is the love of God, which must be felt (if it is in the soul) as much as fire upon the body. Another is the witness of God's Spirit with my spirit that I am a child of God. Till I have these marks I am not a Christian; and no power can give me these but that which made the world. It is God alone who worketh in me both to will and to do of His good pleasure. Faith is seeing God; love is feeling God. You may order your affairs so as to ride with me to London to our Conference. Then we can clear these things up more fully. Mercy and truth be with you.

7. We have no 5s. or 2s. 6d. places at the Foundry, nor ever had, nor ever will. If any one asks me for a place in the gallery (we make no distinction but between men and women), he has it; I refuse none. And some hundreds have places there who pay nothing at all. First come also is first served, at every time of preaching. And the poorest have frequently the best places, because they come first. I am glad you mentioned the volume of Bishop Bull, [The Huttons had evidently lent Bishop Bull's Teachings of the Spirit to Wesley. See letter of Jan. 1739, and his reference (Journal, ii. 144d) on Feb. 22 - ‘10.30 at James Hutton’s read Bishop Bull upon the teachings of the Spirit.’] for I had quite forgot whose it was. I will look for it, and send it. I desire the continuance of yours and Mr. Hutton’s prayers. Your obliged and affectionate servant.

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

But ‘complaints,’ you say, ‘of their errors, come very ill from you, because you have occasioned them.’ Nay, if it were so, for that very cause they ought to come from me. If I had occasioned an evil, surely I am the very person who ought to remove it as far as I can; to recover, if possible, those who are hurt already, and to caution others against it. 14. On some of those complaints, as you term them, you remark as follows: -- ‘Many of those who once knew in whom they had believed’ (these are my words) ‘were thrown into idle reasonings, and thereby filled with doubts and fears’ (page 13). ‘This,’ you add, ‘it is to be feared, has been too much the case of the Methodists in general. -- Accordingly we find, in this Journal, several instances, not barely of doubts and fears, but of the most desperate despair. This is the consequence of resting so much on sensible impressions. -- Bad men may be led into presumption thereby; an instance of which you give,’ (Journal, ii. 415). That instance will come in our way again: ‘Many of those who once knew in whom they had believed were thrown,’ by the Antinomians, ‘into idle reasonings, and thereby filled with doubts and fears. This,’ you fear, ‘has been the case with the Methodists in general.’ You must mean, (to make it a parallel case,) that the generality of the people now termed Methodists were true believers till they heard us preach, but were thereby thrown into idle reasonings, and filled with needless doubts and fears. Exactly contrary to truth in every particular. For, (1.) They lived in open sins till they heard us preach, and, consequently, were no better believers than their father the devil. (2.) They were not then thrown into idle reasonings, but into serious thought how to flee from the wrath to come. Nor, (3.) Were they filled with needless doubts and fears, but with such as were needful in the highest degree, such as actually issued in repentance toward God and faith in our Lord Jesus Christ. ‘Accordingly, we find in this Journal several instances of the most desperate despair’ (ii. 333, 347, 410). Then I am greatly mistaken. But I will set down at length the several instances you refer to: --

5. Your last charge is, that I am guilty of enthusiasm to the highest degree. ‘Enthusiasm,’ you say, ‘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. An enthusiast is, then, sincere, but mistaken. His intentions are good, but his actions most abominable. Instead of making the word of God the rule of his actions, he follows only that secret impulse which is owing to a warm imagination. Instead of judging of his spiritual estate by the improvement of his heart, he rests only on ecstasies, &c. He is very liable to err, as not considering things coolly and carefully. He is very difficult to be convinced by reason and argument, as he acts upon a supposed principle superior to it, the directions of God’s Spirit. Whoever opposes him is charged with resisting the Spirit. His own dreams must be regarded as oracles. Whatever he does is to be accounted the work of God. Hence he talks in the style of inspired persons; and applies Scripture phrases to himself, without attending to their original meaning, or once considering the difference of times and circumstances.’ (Remarks, pp. 60-1.) You have drawn, Sir, (in the main,) a true picture of an enthusiast. But it is no more like me, than I am like a centaur. Yet you say, ‘They are these very things which have been charged upon you, and which you could never yet disprove.’ I will try for once; and, to that end, will go over these articles one by one.

‘Instead of judging of his spiritual estate by the improvement of his heart, he rests only on ecstasies.’ Neither is this my case. I rest not on them at all. Nor did I ever experience any. I do judge of my spiritual estate by the improvement of my heart and the tenor of my life conjointly. ‘He is very liable to err.’ So indeed I am. I find it every day more and more. But I do not yet find, that this is owing to my want of ‘considering things coolly and carefully.’ Perhaps you do not know many persons (excuse my simplicity in speaking it) who more carefully consider every step they take. Yet I know I am not cool or careful enough. May God supply this and all my wants! ‘He is very difficult to be convinced by reason and argument, as he acts upon a supposed principle superior to it, the direction of God's Spirit.’ I am very difficult to be convinced by dry blows or hard names, (both of which I have not wanted,) but not by reason and argument. At least that difficulty cannot spring from the cause you mention; for I claim no other direction of God's Spirit, than is common to all believers. ‘Whoever opposes him is charged with resisting or rejecting the Spirit.’ What! whoever opposes me, John Wesley Do I charge every such person with rejecting the Spirit No more than I charge him with robbing on the highway. I cite you yourself, to confute your own words. For, do I charge you with rejecting the Spirit ‘His own dreams must be regarded as oracles.’ Whose I desire neither my dreams nor my waking thoughts may be regarded at all, unless just so far as they agree with the oracles of God. ‘Whatever he does, is to be accounted the work of God.’ You strike quite wide of me still. I never said so of what I do. I never thought so. Yet I trust what I do is pleasing to God. ‘Hence he talks in the style of inspired persons.’ No otherwise inspired than you are, if you love God. ‘And applies Scripture phrases to himself, without attending to their original meaning, or once considering the difference of times and circumstances.’ I am not conscious of any thing like this.

7. You go on: ‘The character of the enthusiast above drawn will fit, I believe, all such of the Methodists as can be thought sincere.’ (page 63.) I believe not. I have tried it on one, and it fitted him just as Saul’s armor did David. However, a few instances of enthusiasm you undertake to show in this very Journal. And first, ‘You give us one’ (these are your words) ‘of a private revelation, which you seem to pay great credit to.’ You partly relate this, and then remark, ‘What enthusiasm is here! To represent the conjectures of a woman, whose brain appears to have been too much heated, as if they had been owing to a particular and miraculous spirit of prophecy!’ Descant, Sir, as you please on this enthusiasm; on the credit I paid to this private revelation; and my representing the conjectures of this brain-sick woman as owing to the miraculous power of the Spirit of God: And when you have done, I will desire you to read that passage once more, where you will find my express words are, introducing this account: ‘Sunday, 11. I met with a surprising instance of the power of the devil.’ (Journal, ii. 415). Such was the credit I paid to this revelation! All which I ascribe to the Spirit of God is, the enabling her to strive against the power of the devil and at length restoring peace to her soul. 8. As a second instance of enthusiasm, you cite those words: ‘I expounded out of the fullness which was given me’ (ii. 412). The whole sentence is, ‘Out of the fulness that was given me, I expounded those words of St. Paul, (indeed of every true believer,) “To me to live is Christ, and to die is gain.”’ I mean, I had then a fuller, deeper sense of that great truth, than I ordinarily have. And I still think it right to ascribe this, not to myself, but to the ‘Giver of every good and perfect gift.’

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

7. ‘Infallible testimony’ was your word, not mine: I never use it; I do not like it. But I did not object to your using that phrase, because I would not fight about words. If, then, the question be repeated, ‘In what sense is that attestation of the Spirit infallible’ any one has my free leave to answer, In no sense at all. And yet, though I allow that some may fancy they have it when in truth they have it not, I cannot allow that any fancy they have it not at the time when they really have. I know no instance of this. When they have this faith, they cannot possibly doubt of their having it; although it is very possible, when they have it not, they may doubt whether ever they had it or no. This [See A Short Account of the Death of Mrs. Hannah Richardson, by Charles Wesley, 1741; or Jackson's Charles Wesley, i. 275-6.] was Hannah Richardson's case; and it is more or less the case with many of the children of God. 8. That logical evidence that we are the children of God I do not either exclude or despise. But it is far different from the direct witness of the Spirit: of which, I believe, St. Paul speaks in his Epistle to the Romans; and which, I doubt not, is given to many thousand souls who never saw my face. But I spoke only of those I personally knew, concerning whom, indeed, I find my transcriber has made a violent mistake, writing 13,000 instead of 1,300: I might add, those whom I also have known by their writings. But I cannot lay so much stress on their evidence. I cannot have so full and certain a knowledge of a writer as of one I talk with face to face; and therefore I think the experiences of this kind are not to be compared with those of the other.

But sure this will not be allowed by reasonable men. And if not, what have I to do with predestination Absolutely nothing: therefore set that aside. Yea, and sinless perfection too. ‘How so Do not you believe it’ Yes, I do; and in what sense I have shown in the sermon on Christian Perfection. [Published in 1741. See Green’s Bibliography, No. 29.] And if any man calls it an error, till he has answered that, I must say, ‘Sir, you beg the question.’ But I preach, perhaps, twenty times, and say no more of this than even a Calvinist would allow. Neither will I enter into any dispute about it any more than about the millennium. Therefore the distinguishing doctrines on which I do insist in all my writings and in all my preaching will lie in a very narrow compass. You sum them all up in Perceptible Inspiration. For this I earnestly contend; and so do all who are called Methodist preachers. But be pleased to observe what we mean thereby. We mean that inspiration of God's Holy Spirit whereby He fills us with righteousness, peace, and joy, with love to Him and to all mankind. And we believe it cannot be, in the nature of things, that a man should be filled with this peace and joy and love by the inspiration of the Holy Spirit without perceiving it as clearly as he does the light of the sun. This is (so far as I understand them) the main doctrine of the Methodists. This is the substance of what we all preach. And I will still believe none is a true Christian till he experiences it; and, consequently, ‘that people at all hazards must be convinced of this -- yea, though that conviction at first unhinge them ever so much, though it should in a manner distract them for a season. For it is better that they should be perplexed and terrified now than that they should sleep on and awake in hell.’

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

It ends thus: ‘About a quarter before six the next morning, after lying quiet awhile, she broke out, “Peace be unto thee” (her husband); “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.”’ Had not these words been left out, neither could this have passed for an instance of despair. Though still I do not know but it might have stood for an instance of confusion, &c. I must not forget that this was cited at first as a proof of my enthusiasm; as an instance of a private revelation, ‘which,’ you say, ‘I seem to pay great credit to--representing the conjectures of a woman, whose brain appears to have been too much heated, as if they had been owing to a particular and miraculous spirit of prophecy!’ (Remarks, p. 64). I answered: ‘Descant, sir, as you please on this enthusiasm; on the credit I paid to this private revelation; and my representing the conjectures of this brain-sick woman as owing to a miraculous power of the Spirit of prophecy: and when you have done, I will desire you to read the passage once more; where you will find my express words are, introducing this account: “Sun. 11. -- I met with a surprising instance of the power of the devil.” Such was the credit I paid to this revelation! All which I ascribe to the Spirit of God is, the enabling her to strive against the power of the devil and at length restoring peace to her soul.’ [See letter of Feb. 2, 1745, sect. III. 7.] I was in hopes you had done with this instance. But I am disappointed; for in your second letter I read thus: -- ‘The instances of enthusiasm and presumption which your last Journal had furnished me with remain now to be reviewed. The first was of a private revelation, which you appeared to pay great credit to. You had represented everything the woman had spoke in her agony as coming to pass.’ (Second Letter, p. 130.) But I had not represented anything she spoke then, whether it came to pass or no, as coming from the Spirit of God, but from the devil.

You say, ‘When I read this first, I was amazed, and impatient to look again into your Journal. But I had no sooner done this, but I was still more astonished. For you have very grievously misrepresented the case.’ If I have, then I will bear the blame; but if not, it will light on your head. ‘It is not this account which you had thus introduced, but another, and a very different one, of what happened a day or two before. Sunday, you mention her as being guilty of gross presumption, which you attribute to the power of the devil. But on Monday and Tuesday the opposite revelations happened, which you relate without the least mark of diffidence or blame.’ (Page 131.) I am grieved that you constrain me to say any more. In the sixty-sixth and sixty-seventh pages of the last Journal, [Journal, ii. 415-16.] I gave account of Mrs. Jones, which I term ‘a surprising instance of the power of the devil.’ It includes the occurrences of three days. This you brought as a proof of my enthusiasm. I answer: ‘The very words that introduce this account’ prove it is no instance of enthusiasm; meaning by ‘this account’ (as I suppose is plain to every reader) the following account of Mrs. Jones. You reply: ‘It is not this account which you had thus introduced, but another, and a very different one, of what happened a day or two before.’ Sir, it is the whole account of Mrs. Jones which I thus introduce; and not another, not a very different one. And I attribute the agony which she (Mrs. Jones) was in, and most of the words which she spoke, both on Sunday, Monday, and Tuesday, not to the Spirit of God, but to the power of the devil.

You remark: (8) ‘Whoever opposes him will be charged with resisting or rejecting the Spirit.’ I answered: ‘What! whoever opposes me, John Wesley Do I charge every such person with rejecting the Spirit No more than I charge him with robbing on the highway. Do I charge you with rejecting the Spirit’ You reply: ‘You deny that you charge the opposers with rejecting the Spirit, and affirm that you never said or thought that what you do is to be accounted the work of God.’ Here you blend different sentences together, which I must consider apart, as they were written. And, first, where do I charge you with rejecting the Spirit If I charge whoever opposes me with this, undoubtedly I charge you. If I do not charge you, that proposition is false; I do not so charge whoever opposes me. Your next words are: ‘You affirm that you never said or thought that what you do is to be accounted the work of God. If it be the work of God, you need not deny the other point.’ Yes, sir; whether it be or no, I must still deny that I ever charged you with rejecting the Spirit in opposing me. You remark: (9) ‘His own dreams must be regarded as oracles.’ I answered: ‘Whose I desire neither my dreams nor my waking thoughts may be regarded at all, unless just so far as they agree with the oracles of God.’ To this also you make no reply. You remark: (10) ‘However wild his behavior may be, whatever he does is to be accounted the work of God.’ It was to this I answered, ‘I never said so of what I do: I never thought so.’ This answer was ill expressed. And I might have foreseen you would hardly fail to make your advantage of it. I must therefore explain myself upon it a little farther. You said, ‘An enthusiast accounts whatever he does to be the work of God.’ I should have said, ‘But I do not account whatever I do to be the work of God.’ What that is which I do account His work will be considered by-and-by.

You reply: (1) ‘One instance of your misrepresenting and injuring a preacher of our Church I mentioned’ (Second Letter, p. 105). ‘Mentioned’! Well, but did you prove it was an injury or misrepresentation I know not that you once attempted it. (2) You next quote part of a letter [See letter of Dec. 10, 1734, sect24.] from the Third Journal (Journal, ii. 165), wherein, according to your account, the ‘most considerable of our clergy are abused, and at once accused in a very gross manner’ (Second Letter, p. 106). Set down the whole paragraph, and I will prove that this also is naked truth, and no abuse at all. You say (3) ‘You approved of Whitefield’s railing against the clergy’: that is, I say, ‘Mr. Whitefield preached concerning the “Holy Ghost, which all who believe are to receive”; not without a just, though severe, censure of those who preach as if there were no Holy Ghost’ (ii. 238-9). Nor is this railing, but melancholy truth. I have myself heard several preach in this manner. (4) You cite my words: ‘Woe unto you, ye blind leaders of the blind! How long will you pervert the right ways of the Lord’ and add, ‘I appeal to yourself, whether you did not design this reflection against the clergy in general who differ from you.’ No more than I did against Moses and Aaron. I expressly specify whom I design: ‘Ye who tell the mourners in Zion, Much religion hath made you mad.’ You say (5) (with a N.B.), ‘All the clergy who differ from you, you style so, page 225; in which, and the foregoing page, you causelessly slander them as speaking of their own holiness as that for the sake of which, on account of which, we are justified before God.’ [Works, viii. 224 -5.]

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

9. One point of doctrine remains: ‘Is there any such thing as perceptible inspiration or not’ I asserted, ‘There is’; but at the same time subjoined, ‘Be pleased to observe what we mean thereby: we mean that inspiration of God’s Holy Spirit whereby He fills us (every true believer) with righteousness and peace and joy, with love to Him and all mankind. And we believe it cannot be in the nature of things that a man should be filled with this peace and joy and love by the inspiration of the Holy Ghost without perceiving it as clearly as he does the light of the sun.’ You reply, ‘You have now entirely shifted the question.’ I think not. You objected that I had perceptible inspiration. I answered, ‘I do’: but observe in what sense; otherwise I must recall my concession. I hold God inspires every Christian with peace, joy, and love, which are all perceptible. You reply, ‘The question is not whether the fruits of inspiration are perceptible, but whether the work of inspiration itself be so.’ This was not my question; nor did I till now understand that it was yours. If I had, I should have returned a different answer, as I have elsewhere done already. When one warmly objected near two years ago, ‘All reasonable Christians believe that the Holy Spirit works His graces in us in an imperceptible manner,’ my answer was, ‘You are here disproving, as you suppose, a proposition of mine. But are you sure you understand it By the operations (inspirations or workings) of the Spirit, I do not mean the manner in which He operates, but the graces which He operates (inspires or works) in a Christian.’ If you ask, But do not you hold 'that Christian faith implies a direct, perceptible testimony of the Spirit, as distinguishable from the suggestion of fancy as light is distinguishable from darkness; whereas we suppose He imperceptibly influences our minds' I answer, I do hold this. I suppose that every Christian believer, over and above that imperceptible influence, hath a direct perceptible testimony of the Spirit that he is a child of God.

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.’

You mention four other instances of self-contradiction: (1) ‘You claim and you disclaim miracles. You claim them, as having seen many miraculous attestations to your ministry; you disclaim them, desiring none to believe your words farther than they are confirmed by Scripture and reason: that is, you claim them in one sense, and disclaim 1 them in another.’ Perhaps so; but this is no contradiction. (2) ‘You are not at leisure yet either to permit or forbid to marry.’ Indeed I am. Although I commend those who are as ‘eunuchs for the kingdom of heaven’s sake,’ yet I know ‘all men cannot receive this saying,’ and that ‘it is better to marry than to burn.’ (3) ‘The newly justified has at once, in that hour, power over all sin, and finds from that hour the work of God in the soul slowly and gradually increasing. What, until he has power over more than all sin’ No: but until he has more power over all sin, the struggle between the flesh and the Spirit gradually decreasing; and till he has more peace, more joy in the Holy Ghost, more of the knowledge and love of God. (4) ‘But surely the tip-top of all inconsistencies is what follows, even as explained in your own way: many receive from the Holy Ghost an attestation of their acceptance as perceptible as the sun at noonday; and yet these same persons at other times doubt or deny that they ever had such attestation.’ The fact stands thus: (1) A man feels in himself the testimony of God's Spirit that he is a child of God; and he can then no more deny or doubt thereof than of the shining of the sun at noonday. (2) After a time this testimony is withdrawn. (3) He begins to reason within himself concerning it; next, to doubt whether that testimony was from God; and, perhaps, in the end to deny that it was. And yet he may be all this time in every other respect ‘of sound memory as well as understanding.’ Now, whether these propositions are true or false, they are not contradictory to each other. They cannot, unless it were affirmed that the same person has and has not the same testimony at the same time.

5. However, you think I assert a thing impossible. What is impossible That the Spirit of God should bear a clear, perceptible witness with our spirit that we are the children of God Surely no! Whether this be the fact or not, no man of reason will say it is impossible. Or that the Spirit of God should cease to bear this witness Neither can the possibility of this be denied. The thing, then, which is supposed impossible is this -- that a man who once had it should ever doubt whether he had it or no; that is (as you subjoin), ‘if he continue sound in mind’ (or understanding) ‘and memory.’ Right! ‘If he continue’; but the very supposition is that in this respect he does not continue so. While he did so continue, he could not doubt. But his understanding is now darkened, and the very traces of that divine work wellnigh erased out of his memory. Nor can I think ‘it is vain to have recourse here to the energeia of the power of darkness.’ I verily believe, as it was the God of heaven who once shone in his heart to give the light of the knowledge of the glory of God, so it is the god of this world who hath now blinded his heart so that the glorious light cannot shine upon it. 6. If the Quakers hold the same perceptible inspiration with me, I am glad; and it is neither better nor worse for their holding it: although if I ‘distinguish it away,’ I do not hold it at all. But do I distinguish it away or any point which I believe to be the truth of God I am not conscious of this. But when men tack absurdities to the truth of God with which it hath nothing to do, I distinguish away those absurdities and let the truth remain in its native purity. It was several months before my correspondence with you that I thus distinguished away perceptible inspiration; declaring to all men, ‘by “perceiving” or “feeling the operations of the Spirit,” I mean being inwardly conscious of them.’ ‘By “the operations of the Spirit” I do not mean the “manner” in which He operates in a Christian.’

This I mentioned in my last. But it is certain, over and above those other graces which the Holy Spirit inspires into or operates in a Christian, and over and above His imperceptible influences, I do intend all mankind should understand me to assert (what I therefore express in the clearest language I am master of) every Christian believer hath a perceptible testimony of the Spirit that he is a child of God. I use the phrase ‘testimony of the Spirit’ rather than ‘inspiration,’ because it has a more determinate meaning. And I desire men to know what I mean, and what I do not; that I may not fight as one that beateth the air. 7. Is there ‘not one word said of this, either in the Farther Appeal or in any one place in the Bible’ I think there is in the Bible, in the 16th verse of the 8th chapter to the Romans. And is not this very place proved to describe the ordinary privilege of every Christian believer in the Farther Appeal, from the forty-fifth to the forty-ninth and from the fifty-sixth to the fifty-ninth page [Part I. See Works, viii. 83-7, 93-5]

Give me leave to remind you of some of the words. In the forty-ninth page the argument concludes thus: ‘It will follow that this witness of the Spirit is the private testimony given to our own consciences, which consequently all sober Christians may claim, without any danger of enthusiasm.’ In the fifty-seventh page are these words: ‘Every one that is born of God, and doth not commit sin, by his very actions saith, “Our Father which art in heaven”; the Spirit itself bearing witness with their spirit that they are the children of God. According to Origen, therefore, this testimony of the Spirit is not any public testimony by miracles, but an inward testimony belonging in common to all that are born of God.’ Once more: in the fifty-eighth page are these words: ‘He brings yet another proof of the superiority of those who had this Spirit of adoption: “The Spirit itself beareth witness with our spirit that we are the children of God.” “I prove this,” says he, “not only from the voice itself, but also from the cause whence that voice proceeds. For the Spirit suggests the words while we thus speak, which he hath elsewhere expressed more plainly, ‘God hath sent forth the Spirit of His Son into our hearts, crying, Abba, Father!’ But what is ‘The Spirit beareth witness with our spirit’” He means the Paraclete by the gift given unto us.’ (But that this was an extraordinary gift we have no intimation at all, neither before nor after.) ‘And when the Spirit beareth witness, what doubt is left If a man or an angel spake, some might doubt; but when the Most High beareth witness to us, who can doubt any longer’ I am mistaken if this does not come home to the point, to the question now before us: describing a perceptible testimony of the Holy Ghost, ‘directly felt to be worked by Himself.’

But to come closer yet, and weigh the point in debate in the balance of plain reason. You must allow there is a testimony of the Spirit with our spirit that we are the children of God. ‘But,’ you say, ‘it is not a perceptible one.’ How is this Let us examine it thoroughly. It is allowed (1) the Spirit of God (2) bears testimony to my spirit (3) that I am a child of God. But I am not to perceive it. Not to perceive what the first, second, or third particular Am I not to perceive what is testified -- that I am a child of God Then it is not testified at all. This is saying and unlaying in the same breath. Or am I not to perceive that it is testified to my spirit Yea, but I must perceive what passes in my own soul! Or, lastly, am I to perceive that I am a child of God, and that this is testified to my spirit, but not to perceive who it is that testifies not to know it is the Spirit of God O sir, if there really be a man in the world who hath this testimony in himself, can it be supposed that he does not know who it is that testifies who it is that speaks to his heart that speaks in his inmost soul as never man spake If he does not, he is ignorant of the whole affair. If you are in this state, I pray God you may say from the heart, ‘Lord, what I know not, teach Thou me.’ How much better were this than to canonize your own ignorance as the only knowledge and wisdom, and to condemn all the generation of God's children of ‘idiotism and madness’! 9. Under your last head you do not confine yourself now within the bounds you at first proposed, when you said, ‘I am not making conjectures of what may happen, but relating mischiefs which actually have happened.’ Take care you do not grow warm when I reply to this; you will have need of all your patience to bear it.

6. The sum of what I offered before concerning perceptible inspiration was this: ‘Every Christian believer has a perceptible testimony of God's Spirit that he is a child of God.’ You objected that there was not one word said of this, either in the Bible or in the Appeal, to which I referred. I replied: ‘I think there is in the Bible, in the 16th verse of the 8th chapter to the Romans. And in the Farther Appeal this place is proved to describe the ordinary privilege of every Christian believer.’

This is there shown, both by Scripture, by reason, and by authority, particularly that of Origen and Chrysostom, whom his Lordship of Lichfield had cited in his Charge [Richard Smallbroke, Bishop of Lichfield 1730-49, published treatises against Whiston and Woolaston. In a Charge, delivered in 1741 and published in 1744, he set himself ‘to obviate the Contagion of those Enthusiastical Pretensions that in several parts of the nation have lately, as well as formerly, betrayed whole Multitudes either into an unreasonable Presumption of their Salvation, or into melancholy if not desponding Opinions about it.’ He attempted to prove, with the aid of Origen and Chrysostom’s homily on I Cor. ii. 4, that the ‘demonstration of the Spirit and power’ referred to the miracles of the apostolic age (pp. 15, 26, 31-2), and that the Testimony of the Spirit, in the Sense of the Holy Scriptures, is abusively pretended to by a new sect of Enthusiastical Seducers among us.’ Whitefield wrote Some Remarks upon a late Charge against Enthusiasm, and Wesley answered the Bishop in A Farther Appeal.] as asserting just the contrary. But, waiving authorities, I reasoned thus: ‘You allow there is a testimony of the Spirit with our spirit that we are the children of God. But you say it is not a perceptible one. How is this Let us examine it thoroughly. It is allowed (1) the Spirit of God (2) bears testimony to my spirit (3) that I am a child of God. But I am not to perceive it. Not to perceive what the first, second, or third particular Am I not to perceive what is testified -- that I am a child of God Then it is not testified at all. This is saying and unlaying in the same breath. Or am I not to perceive that it is testified to my spirit Yea, but I must perceive what passes in my own soul! Or, lastly, am I to perceive that I am a child of God, and that this is testified to my spirit, but not to perceive who it is that testifies not to know it is the Spirit of God O sir, if there be really a man in the world who hath this testimony in himself, can it be supposed that he does not know who it is that testifies who it is that speaks to his heart’

7. Instead of giving a direct answer to this, you have recourse to the same supposition with his Lordship of Lichfield and Coventry -- namely, that there was once an inward, perceptible testimony of the Spirit, but that it was peculiar to the early ages of the Church. ‘There are three ways,’ say you, ‘in which the Holy Spirit may be said to bear witness with our spirit that we are the children of God: (1) By external, miraculous attestations. (2) By internal, plainly perceptible whispers.’ (I must add, ‘not in words, at least not always, but by some kind of impressions equivalent thereto.’) ‘(3) By His standing testimony in the Holy Scriptures. The Apostles had all these three; Origen and Chrysostom probably the two latter. But if St. Bernard, several hundred years after, pretended to any other than the third, his neighbors would naturally ask for proof, either that it should be so by Scripture or that it was so by facts.’

Well, then, let us suppose St. Bernard and one of his neighbors to be talking together on this subject. On St. Bernard's saying, ‘The Spirit of God bears witness with my spirit that I am a child of God,’ his neighbor replies, ‘I suppose He does, but not by an inward, plainly perceptible testimony.’ ‘Yes, by an inward, plainly perceptible testimony. I now have this testimony in myself; I plainly perceive that I am a child of God, and that it is His Spirit who testifies it to my spirit.’ ‘I fear you are somewhat enthusiastically given. I allow God’s standing testimony in the Scriptures; but I cannot allow that there is now any such thing as this inward testimony, unless you can either prove by Scripture that it should be so or by facts that it is so.’ ‘Are not these words Scripture: “The Spirit itself beareth testimony with our spirit that we are the children of God”’ ‘Yes; but the question is, how they are to be understood: for I deny that they speak of an inward testimony. They speak of the outward, standing testimony of God in the Holy Scriptures.’ ‘You put a manifest force upon the text. You cannot prove that it speaks of any outward testimony at all. But the words immediately preceding prove to a demonstration that it speaks of an inward testimony: “Ye have not received the spirit of bondage unto fear” (is not fear an inward thing); “but ye have received the Spirit of adoption, whereby we cry, Abba, Father!” The Spirit itself beareth witness with our spirit that we are the children of God, even the same Spirit which “God hath sent forth into our hearts, crying, Abba, Father I”’ ‘I do not deny that the Spirit bears witness with our spirit. But I deny your peculiar interpretation of this text. I deny that this text at all favors an inward, perceptible testimony.’ ‘The Spirit which God hath sent into my heart, and which now cries in my heart “Abba, Father,” now beareth testimony with my spirit that I am a child of God. How can these words be interpreted at all but of an inward, perceptible testimony’ ‘I tell you, of God's standing testimony in Scripture.’ ‘This is a palpable violence to the words. They no more speak of Scripture than of miracles.

They no more speak of Scripture than of miracles. They manifestly speak of what passes in the heart, the spirit, the inmost soul of a believer, and that only.’ 8. But you would say, ‘Suppose this scripture to prove that it should be so, can you show by facts that it is so’ Not if you take it for granted that every one who speaks of having this witness in himself is an enthusiast. You are then in no danger of proof from this quarter. You have a short answer to every fact which can be alleged. But you turn the tables. You say it is I who allow that ‘many of God's children do not continue in sound mind and memory.’ I allowed: (1) A man feels the testimony of God's Spirit, and cannot then deny or doubt his being a child of God. (2) After a time this testimony is withdrawn: not from every child of God; many retain the beginning of their confidence steadfast unto the end. (3) Then he may doubt whether that testimony was of God, and perhaps at length deny that it was, especially if his heart be hardened by the deceitfulness of his sin. And yet he may be all this time in every other respect of ‘sound memory as well as understanding.’ In this respect I allowed he is not -- that is, ‘his understanding is now darkened, and the very traces of that divine work wellnigh erased out of his memory.’ So I expressly determined the sense wherein I allowed ‘he does not continue in sound mind and memory.’ But did I allow that even then he was non compos mentis -- a madman in the common sense Nothing less: I allowed no more than, the divine light being withdrawn, his mind was again dark as to the things of God; and that he had forgotten t aTas t pa at ‘aat, [2 Pet. i. 9 ‘The purification from his former sins.’] wellnigh as if it had never been.

10. You add: ‘If we reply, There are enthusiasts in the world, you can keep your temper no longer; and the only answer is, If we perceive not that witness in ourselves, we are ignorant of the whole affair, and doomed to the “everlasting fire prepared for the devil and his angels.”’ I said not so. I can keep my temper (blessed be God) if you call me an hundred enthusiasts, if you affirm I am ten times more of an enthusiast than that poor Quaker probably was. [‘Smith’ referred to a Quaker which he was fully persuaded was who had brought him a message received from God.] The sharpest word I said was, ‘If a man does not know who it is that testifies with his spirit he is a child of God, he is ignorant of the whole affair.’ But I felt no anger when I said this. Nor do I now. Though I still think (because you say it yourself) that you are ignorant of this whole affair, of the inward testimony for which I contend. Yet am I far from dooming you to everlasting fire. What you know not, I trust God will reveal unto you. Least of all was this my ‘only answer to your supposition 'that this perceptible testimony is only an imagination, unless I am altogether in a dream.’ I have given some other answer, and a pretty full one, to the objection -- such an one, I think, as the nature of the thing admits, at least as my capacity would allow.

11. I have largely considered, both in the Third Part of the Appeal and in the latter part of the Second Letter to Mr. Church, the unreasonableness of the common demand to prove our doctrine by miracles. I cannot but refer you to those tracts, having neither time nor inclination actum agere. [‘To do the same thing repeatedly.’] Only I would weigh what you have now advanced in support of that demand. ‘If the enthusiast is as confident of his inspiration as one really inspired is of his, a third person has a right to call for other proof than confident assertions’ -- that is, for miracles. So you explain yourself in the following sentence. Let us try how this consequence will hold in a particular instance: ‘The Spirit said unto Paul, Go not into Macedonia.’ When he related this to his companions, ought they to have replied, ‘We call for other proof of this than your confident assertion, seeing enthusiasts are as confident of theirs as you are of this revelation’ If you say, ‘They had seen his miracles at other times’; I know not that: perhaps they had, perhaps they had not. But to step a little forward: ‘If in the days of Origen and Chrysostom external miraculous powers were ceased, while internal inspiration still remained,’ what becomes of your demand here It is totally excluded; although there were, in those days also, pretenders to what they had not. And yet there might have been other sufficient reasons for believing the assertion of Origen, Chrysostom, and St. Bernard too, that they had this internal testimony. Such was, besides the holiness of their lives, that great and standing miracle -- their saving so many souls from death and hiding a multitude of sins. 12. There are at least as many pretenders to the love of God as there are to the witness of His Spirit. But does this give me a right, if a man asserts he loves God, to demand his proving that assertion by miracles Not so; but by their fruits I shall know a real and a pretended love of God. And in the same manner may I know him that has the witness of God's love from an enthusiastic pretender to it. But if a man disclaims it, he sets himself out of the question. It is beyond dispute that he has it not.

To Thomas Whitehead () Date: BRISTOL, February 10, 1748. Source: The Letters of John Wesley (1748) Author: John Wesley --- You ask me, 'Is there any difference between Quakerism and Christianity 'I think there is. What that difference is I will tell you as plainly as I can. I will first set down the account of Quakerism (so called) which is given by Robert Barclay; and then add wherein it agrees with, and wherein it differs from, Christianity. 1. 'Seeing the height of all happiness is placed in the true knowledge of God, the right understanding of this is what is most necessary to be known in the first place.' 2. 'It is by the Spirit alone that the true knowledge of God hath been, is, and can be revealed. And these revelations, which are absolutely necessary for the building up of true faith, neither do, nor can, ever contradict right reason or the testimony of the Scriptures.' Thus far there is no difference between Quakerism and Christianity. ' Yet these revelations are not to be subjected to the examination of the Scriptures as to a touchstone.' Here there is a difference. The Scriptures are the touchstone whereby Christians examine all, real or supposed, revelations. In all cases they appeal 'to the law and to the testimony,' and try every spirit thereby. 3. 'From these revelations of the Spirit of God to the saints have proceeded the Scriptures of truth.' In this there is no difference between Quakerism and Christianity. ' Yet the Scriptures are not the principal ground of all truth and knowledge, nor the adequate, primary rule of faith and manners. Nevertheless they are a secondary rule, subordinate to the Spirit. By Him the saints are led into all truth. Therefore the Spirit is the first and principal leader.' If by these words--' The Scriptures are not the principal ground of truth and knowledge, nor the adequate, primary rule of faith and manners '--be only meant that 'the Spirit is our first and principal leader,' here is no difference between Quakerism and Christianity.

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 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 any wise 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. Accordingly you are as really 'moved by the Spirit' when He convinces you you ought to feed him that is hungry, as when He gives you ever so strong an impulse, desire, or inclination so to do. In like manner, you are as really moved by the Spirit to pray, whether it be in public or private, when you have a conviction it is the will of God you should, as when you have the strongest impulse upon your heart. And He does truly move you to preach, when in His light you 'see light' clearly satisfying you it is His will, as much as when you feel the most vehement impulse or desire to 'hold forth the words of eternal life.' Now let us consider the main proposition: 'All worship which man sets about in his own will and at his own appointment' Hold! That is quite another thing. It may be at his own appointment, and yet not in his own will; for instance: It is not my own will to preach at all. It is quite contrary to my will. Many a time have I cried out, 'Lord, send by whom Thou wilt send; only send not me I' But I am moved by the Spirit of God to preach: He clearly shows me it is His will I should; and that I should do it when and where the greatest number of poor sinners may be gathered together. Moved by Him, I give up my will, and appoint a time and place, when by His power I trust to speak in His name.

How widely different, then, from true Christianity is that amazing sentence, 'All praises, prayers, and preachings which man can begin and end at his pleasure, do or leave undone, as himself sees meet, are superstitions, will-worship, and abominable idolatry in the sight of God '! There is not one tittle of Scripture for this; nor yet is there any sound reason. 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 no wise 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 abominable 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. Therefore that preaching and prayer, though at appointed times, was 'done by the actings and movings of God's Spirit.'

12. If a single parish takes up your whole time and care, and you spend and are spent upon it, well. And yet I will be bold to say that no blessing from God will accompany your ministry, but the drunkard will be a drunkard still (and so the covetous, the brawler, the adulterer), unless you both believe and teach what you love to call my 'new notions of inspiration'; I mean as to the substance, not the particular manner of explication. You will all the day long stretch out your hands in vain, unless you teach them to pray that the Spirit of God may inwardly witness with their spirits that they are the children of God. I apprehend you are the person that 'wriggle on this head,' because the argument pinches: you appear to me to twist and wind to and fro, because I 'distinguish away,' not my doctrines, but your objections--unravelling the fallacies, showing what part is false, and what part true, but nothing to the purpose. Since you move it again, I will resume the point once more. You will pardon me if I speak home, that it may be seen which of us two it is that has hitherto given the 'evasive answers.' 13. You say, 'Notwithstanding all your pains to distort that text, for anything which has yet been said to the contrary, it may be understood of the Spirit's witness by miracles, by prophecy, or by the imperceptibly wrought assurances of the Holy Ghost.' This (unless it gives up the whole cause; as indeed it must if it does not imply a contradiction, seeing imperceptible assurance is no assurance at all) is neither an evasive nor an unevasive answer. It is just no answer at all. Instead of refuting my arguments, you reply, 'You distort the text. Ipse dixi.' 'The Quakers maintain divine illapses and sensible communications always; you only sometimes.' If you speak to the purpose, if you mean the inward witness of God's Spirit, I maintain it always as well as they. 'The Methodist writings abound with intimations of divine communications, prophetic whispers, and special guidances.' Perhaps so; but that is another question. We are now speaking of the inward witness of the Spirit.

14. 'They teach the notification of justification to be as perceptible as the sun at noonday.' Now you come to the point, and I allow the charge. From the beginning of our correspondence to this day I have, without any shifting or evasion at all, maintained flatly and plainly: (1) A man feels the testimony of God's Spirit, and cannot then deny or doubt his being a child of God. (2) After a time this testimony is withdrawn: not from every child of God; many retain the beginning of their confidence steadfast unto the end. (3) Then he may doubt whether this testimony was of God; and perhaps at length deny that it was. There is no shadow of contradiction between this and the case of Hannah Richardson.[See letter of Dec. 30, 1745, sect. 7, to him.] For (1) She felt the testimony of God's Spirit, and could not then deny or doubt her being a child of God. (2) After a time this testimony was withdrawn. (3) Then she doubted whether it was of God. Observe: she never forgot or denied that she had such a testimony; but she then doubted whether it was of God. But you have still more to remark upon this head: so I attend you step by step. 15. 'The instances produced' (it should be 'instance,' for you cite but one) 'in support of these high claims, instead of supporting, utterly subvert them. Thus Hannah Richardson had her justification notified; and yet she denied that her sins were forgiven.' You should say, She doubted of it after a time, when the testimony of God's Spirit was withdrawn. 'Now, either this notification was not so distinct as is pretended, or, if distinct, was notified by one of suspected credit, whom she could not believe. Or, if it was both distinct and credible, she was not of sound understanding if she disbelieved it, nor of sound memory if she' (afterwards, it should be) 'doubted or denied that she had ever received such a message.'

To John Cennick Date: CORK STREET, March 26, 1748. Source: The Letters of John Wesley (1748) Author: John Wesley --- MY DEAR BROTHER,--Till the wind serves for Mr. Perronet and my brother to sail I shall have more encumbrance on my hand. When this is over, the sooner our little affair is dispatched the more agreeable a good deal to me. Mr. Perronet has made over the three years' lease to me, so that now I think nothing hinders my doing what I see good. I know, indeed, many will blame me. But I cannot help that. I have only to clear my conscience in the sight of God. May the grace of our Lord Jesus Christ be ever with your spirit and with all that are near and dear to you.--I remain Your most affectionate brother.

To John Bennet Date: LONDON, November 25, 1748. Source: The Letters of John Wesley (1748) Author: John Wesley --- I have received a bill for ten pounds from T. Colbeck, which will defray the present expense of the prosecution. [See the previous three letters.] You do extremely well in receiving subscriptions for paying that debt at Birstall. It will lay such an obligation on the Society as will make them much readier to submit to discipline. You see how needful it is for you to step over into Yorkshire at least once in a quarter. It would be well if you could reach Lincolnshire too, though but for one week. I beg you would largely show them at Halifax how absurd it is to expect I should be at a shilling expense for their lawsuit. They must not begin if they cannot carry it on. If Webster's spirit be not altered, and that speedily, I shall send him back to Plymouth Dock.[Eleazer Webster was evidently a troublesome preacher. See letter of Feb. 9, 1750.] I trust your own soul is not neglected in the multiplicity of business which comes upon you from other men. O be much in prayer! I am often concerned for you. The Spirit of God be your Guide, and His love your portion for ever. To a Friend [23] NEWINGTON, December 10, 1748. DEAR SIR,--1. I have read your letter with attention, and much approve of the spirit with which it is wrote. You speak in love. I desire to do so too; and then no harm can be done on either side. You appear not to be wedded to your own opinion, but open to farther conviction. I would willingly be of the same temper; not obstinately attached to either side of the question. I am clearly satisfied of the necessity of this--a willingness to see what as yet I see not. For I know an unwillingness to be convinced would utterly blind either you or me; and that if we are resolved to retain our present opinion, reason and argument signify nothing.

I suppose you mean, because so exceeding few will follow either your example or mine. I am sorry for it. This only gives me a fresh objection to this unwholesome, expensive food--viz. that it has too much hold on the hearts of them that use it; that, to use a scriptural phrase, they are 'under the power of' this trifle. If it be so, were there no other reason than this, they ought to throw it away at once; else they no more regard St. Paul than they do you or me: for his rule is home to the point,--'All things are lawful for me; but I will not be brought under the power of any.' Away with it, then, however lawful (that is, though it were wholesome as well as cheap), if you are already brought 'under the power of' it. And the fewer they are who follow this rule the greater reason there is that you should add one example more to those few. Though (blessed be God) they are not so few as you suppose. I have met with very many in London who use less of it than they had done for many years, and above an hundred who have plucked out the right eye and cast it from them, who wholly abstain from it. 21. You add, 'But I am equally, yea abundantly, more concerned to set an example in all Christian behaviour.' I grant it: this, therefore, 'ought you to have done, and not to leave the other undone.' 22. But 'one day,' you add, 'I saw your brother drink tea, which he said was for fear of giving offence.'

30. Is it 'not of any importance' to do this I think it is of vast importance. However, 'it is a very small circumstance in self-denial.' It is well if you find it so. I am sure I did not. And I believe the case is the same with many others at this day. But you say, 'I have so many other assaults of self-indulgence, that this is nothing.' 'It is nothing,' said one to a young woman, 'to fast once or twice a week, to deny yourself a little food. Why do not you deny yourself as to anger and fretfulness, as to peevishness and discontent' She replied, 'That I want; so I deny myself in little things first, till I am able to do it in greater.' Neither you nor I can mend her reply. Go thou and do likewise. 31. I have done what I proposed; and, indeed, in many more words than I at first intended. I have told you the occasions of every step I have taken, and the motives inducing me thereto; and have considered what either you or others have urged on the contrary side of the question. And now, the advice I would give upon the whole is this: First, pray earnestly to God for clear light; for a full, piercing, and steady conviction that this is the more excellent way. Pray for a spirit of universal self-denial, of cheerful temperance, of wise frugality; for bowels of mercies; for a kind, compassionate spirit, tenderly sensible of the various wants of your brethren; and for firmness of mind, for a mild, even courage, without fear, anger, or shame. Then you will once more, with all readiness of heart, make this little (or great) sacrifice to God; and withal present your soul and body a living sacrifice, acceptable unto God through Jesus Christ.

A farther account is given of them by St. Peter on the very day whereon that promise was fulfilled: 'This is that which was spoken of by the Prophet Joel: And it shall come to pass in the last days, said God, . . . your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams' (Acts ii. 16-17). The account given by St. Paul is a little fuller than this: 'There are diversities of gifts' (carismavtwn, the usual scriptural term for the miraculous gifts of the Holy Ghost), 'but the same Spirit. For to one is given the word of wisdom; to another the gifts of healing; to another the working of' other 'miracles; to another prophecy; to another discernment of spirits; to another divers kinds of tongues; to another the interpretation of tongues: all these worketh that one and the same Spirit, dividing to every man severally as He will.' (1 Cor. xii. 4-11.) Hence we may observe that the chief carivsmata, 'spiritual gifts,' conferred on the apostolical Church were (1) casting out devils; (2) speaking with new tongues; (3) escaping dangers, in which otherwise they must have perished; (4) healing the sick; (5) prophecy, foretelling things to come; (6) visions; (7) divine dreams; and (8) discerning of spirits. Some of these appear to have been chiefly designed for the conviction of Jews and heathens, as the casting out devils and speaking with new tongues; some chiefly for the benefit of their fellow Christians, as healing the sick, foretelling things to come, and the discernment of spirits; and all in order to enable those who either wrought or saw them to 'run with patience the race set before them,' through all the storms of persecution which the most inveterate prejudice, rage, and malice could raise against them. I. 1. You are, first, 'to draw out in order all the principal testimonies which relate to miraculous gifts as they are found in the writings of the Fathers from the earliest ages after the Apostles.'

2. All this time I have been arguing on your own suppositions that these five apostolic Fathers all wrote circular Epistles to the Churches, and yet never mentioned these gifts therein. But neither of these suppositions is true. For (1) Hermas wrote no Epistle at all. (2) Although the rest wrote Epistles to particular Churches (Clemens to the Corinthians, Ignatius to the Romans, &c.), yet not one of them wrote any circular Epistle to the Churches, like those of St. James and St. Peter; unless we allow that to be a genuine Epistle which bears the name of St. Barnabas. (3) You own they all 'speak of spiritual gifts as abounding among the Christians of that age'; but assert, 'These cannot mean anything more than faith, hope, and charity' (ibid.). You assert: but the proof, sir I I want the proof. Though I am but one of the vulgar, yet I am not half so credulous as you apprehend the first Christians to have been. Ipse dixi will not satisfy me: I want plain, clear, logical proof; especially when I consider how much you build upon this--that it is the main foundation whereon your hypothesis stands. You yourself must allow that in the Epistles of St. Paul pneumatikaV carivsmata, 'spiritual gifts,' does always mean more than faith, hope, and charity; that it constantly means 'miraculous gifts.' How, then, do you prove that in the Epistles of St. Ignatius it means quite another thing not miraculous gifts, but only the ordinary gifts and graces of the gospel I thought 'the reader' was to 'find no evasive distinctions in the following sheets' (Preface, p. 31). Prove, then, that this distinction is not evasive, that the same words mean absolutely different things. Till this is clearly and solidly done, reasonable men must believe that this and the like expressions mean the same thing in the writings of the apostolical Fathers as they do in the writings of the Apostles--namely, not the ordinary graces of the gospel, but the extraordinary gifts of the Holy Ghost.

7. But it would have been strange, if you had not somewhere brought in the famous phoenix of Clemens Romanus. And yet you are very merciful upon that head, barely remarking concerning it that 'he alleged the ridiculous story of the phoenix as a type and proof of the resurrection. Whether all the heathen writers treat it as nothing else but a mere fable I know not.' (Page 55.) But that it is so is certain, and consequently the argument drawn from it is weak and inconclusive. Yet it will not hence follow either that Clemens was a wicked man or that he had none of the extraordinary gifts of the Spirit. 8. There is no real blemish to be found in the whole character of St. Polycarp. But there is one circumstance left upon record concerning him which has the appearance of weakness. And with this you do not fail to acquaint your reader at a convenient season--namely, 'that in the most ancient dispute concerning the time of holding Easter, St. Polycarp and Anicetus severally alleged apostolic tradition for their different practice' (page 60). And it is not improbable that both alleged what was true; that in a point of so little importance the Apostles varied themselves, some of them observing it on the fourteenth day of the moon, and others not. But, be this as it may, it can be no proof either that Polycarp was not an holy man or that he was not favoured with the extraordinary as well as ordinary gifts of the Spirit.

9. With regard to the narrative of his martyrdom, you affirm, 'It is one of the most authentic pieces in all primitive antiquity' (page 124). I will not vouch for its authenticity; nor, therefore, for the story of the dove, the flame forming an arch, the fragrant smell, or the revelation to Pionius. But your attempt to account for these things is truly curious. You say: 'An arch of flame round his body is an appearance which might easily happen from the common effects of wind. And the dove said to fly out of him might be conveyed into the wood which was prepared to consume him.' (Page 229.) How much more naturally may we account for both by supposing the whole to be a modern fiction, wrote on occasion of that account mentioned by Eusebius, but lost many ages ago!But, whatever may be thought of this account of his death, neither does this affect the question whether during his life he was endued with the miraculous gifts of the Holy Ghost. 10. There is one of those whom you style apostolic Fathers yet behind, of whom you talk full as familiarly as of the rest; I mean Hermas: 'to whom,' you say, 'some impute the fraud of forging the Sibylline books' (page 37). It would not have been amiss if you had told us which of the ancients, whether Christian, Jew, or heathen, ever accused him of this. If none ever did, some will be apt to think it is giving a person but hard measure to bring an accusation against him which never was heard of till sixteen hundred years after his death.

'Theophilus, Bishop of Antioch, who lived in the same age, speaks of casting out devils as then common in the Church' (ibid.). 12. 'Tertullian, who flourished toward the end of the second century, challenges the heathen magistrates to 'call before their tribunals any person possessed with a devil. And if the evil spirit, when commanded by any Christian, did not confess himself to be a devil, who elsewhere called himself a god, they should take the life of that Christian."' (Ibid.) 'Minutius Felix, supposed to have wrote in the beginning of the third century, addressing himself to his heathen friend, says, " The greatest part of you know what confessions the demons make concerning themselves, when we expel them out of the bodies of men"' (page 13). 13. 'Origen, something younger than Minutius, declares that there remained still the manifest indications of the Holy Spirit. " For the Christians," says he, " cast out devils, perform many cures, foretell things to come. And many have been converted to Christianity by visions. I have seen many examples of this sort."' (Page 14.) In another place he says: 'Signs of the Holy Ghost were shown at the beginning of the teaching of Jesus' (not, as you translate it, 'miracles began with the preaching of Jesus'; that is quite a different thing); ' more were shown after His ascension, but afterwards fewer. However, even now there are still some remains of them with a few, whose souls are cleansed by the word and a life conformable to it.'(Page 15.) Again: 'Some,'says he, 'heal the sick. I myself have seen many so healed, of loss of senses, madness, and innumerable other evils which neither men nor devils can cure.'(Ibid.)' And this is done, not by magical arts, but by prayer and certain plain adjurations such as any common Christian may use; for generally common men do things of this kind' (page 16).

14. 'Cyprian, who wrote about the middle of the third century, says, " Beside the visions of the night, even in the daytime innocent children among us are filled with the Holy Spirit, and in ecstasies see and hear and speak those things by which God is pleased to admonish and instruct us"' (ibid.). Elsewhere he particularly mentions the casting out of devils: 'which,'says he, 'either depart immediately or by degrees, according to the faith of the patient or the grace of him that works the cure'(page 17). 'Arnobius, who is supposed to have wrote in the year of Christ 303, tells us, " Christ appears even now to men unpolluted and eminently holy who love Him; whose very name puts evil spirits to flight, strikes their prophets dumb, deprives the soothsayers of the power of answering, and frustrates the acts of arrogant magicians"' (page 18). 'Lactantius, who wrote about the same time, speaking of evil spirits, says, " Being adjured by Christians, they retire out of the bodies of men, confess themselves to be demons, and tell their names, even the same which are adored in the temples "' (ibid.). 15. 'These,' you say, 'are the principal testimonies which assert miraculous gifts through the first three centuries; which might be supported by many more of the same kind from the same as well as different writers. But none will scruple to risk the fate of the cause upon these.' (Page 19.) Thus far I do not scruple it. I do not doubt but the testimonies of these nine witnesses, added to the evidence of the apostolic Fathers, will satisfy every impartial man with regard to the point in question. Yet I see no cause, if there are nine witnesses more, to give up their evidence; seeing you may possibly raise objections against these which the others are unconcerned in. If, then, you should invalidate what I have to reply in behalf of the witnesses now produced, you will have done but half your work. I shall afterwards require a fair hearing for the others also.

III. 1. You are, 'thirdly, to show the particular characters and opinions of those Fathers who attest these gifts.' Suffer me to remind you that you mentioned nine of these--Justin, Irenaeus, Theophilus, Tertullian, Minutius Felix, Origen, Cyprian, Arnobius, and Lactantius. You are therefore now to show what were 'the particular characters and opinions of these Fathers.' Indeed, I should think their opinions had small relation to the question. But, since you think otherwise, I am prepared to hear you. You premise 'that an unexceptionable witness must have' (page 26) both judgement and honesty; and then, passing over the apostolic Fathers as supposing them on your side, endeavour to show that these other Fathers had neither. 2. You begin with Justin Martyr, who, you say, 'frequently affirms that the miraculous gift of expounding the Holy Scriptures or the mysteries of God was granted to himself by the special grace of God' (page 27). Upon which I observe: (1) It has not yet been agreed among learned men that declaring 'the mysteries of God' is the same thing with 'expounding the Holy Scriptures.' (2) It is not clear that Justin does affirm his being endued either with one or the other--at least, not from the passages which you cite. The first, literally translated, runs thus: 'He hath revealed to us whatsoever things we have understood by His grace from the Scriptures also.' [jApekavlmyen ejn hJmi'n pavnta o{sa kaiV ajpoV tw'n grafw'n diaV th'" cavrito" aujtou' nenohvkamen (Dial. Part ii).] The other: 'I have not any such power; but God has given me the grace to understand His Scriptures.'[OujdeV gaVr duvnami" ejmoiV toiuvth ti" e[stin, ajllaV cavri" paraV qeou" ejdovqh moi eij" toV sunievnai taV" grafaV" aujtou' (Dial. Part ii.).] Now, sir, by which of these does it appear that Justin affirms he had the miraculous gift of expounding the Scriptures

9. You seem sensible of this, and therefore add, fifthly: 'It will be said, perhaps, that these instances show a weakness of judgement, but do not touch the credit of Justin as a witness of fact' (page 29). But can you scrape up nothing from all the dunghills of antiquity that does I dare say you will do your utmost. And, first, you reply: 'The want of judgement alone may in some cases disqualify a man from being a good witness. Thus Justin himself was imposed upon by those of Alexandria, who showed him some old ruins under the name of cells. And so he was by those who told him there was a statue at Rome inscribed " Simoni Deo Sancto," whereas it was really inscribed " Semoni Sanco Deo," to an old deity of the Sabines. Now,' say you, 'if he was deceived in such obvious facts, how much more easily would he be deceived by subtle and crafty impostors!' (Pages 40-1.) Far less easily. A man of good judgement may be deceived in the inscriptions of statues and points of ancient history. But, if he has only eyes and ears and a small degree of common sense, he cannot be deceived in facts where he is both an eye-and ear witness. 10. For a parting blow you endeavour to prove, sixthly, that Justin was a knave as well as a fool. To this end you remark that 'he charges the Jews with erasing three passages out of the Greek Bible; one whereof stands there still, and the other two were not expunged by some Jew, but added by some Christian. Nay, that able critic and divine, John Croius [Jean Croius or De Croi, Protestent Minister of Usez, wrote theological works in Latin; he died in 1659.]' (you know when to bestow honourable appellations), 'says Justin forged and published this passage for the confirmation of the Christian doctrine, as well as the greatest part of the Sibylline oracles and the sentences of Mercurius.' (Page 42.)

4. You object, thirdly, that when 'Autolycus, an eminent heathen, scarce forty years after this, said to Theophilus, Bishop of Antioch, " Show me but one raised from the dead, that I may see and believe" (ibid.), Theophilus could not.' Supposing he could not, I do not see that this contradicts the testimony of Irenaeus; for he does not affirm (though you say he does) that this was 'performed, as it were, in every parish or place where there was a Christian Church' (page 72). He does not affirm that it was performed at Antioch; probably not in any Church, unless where a concurrence of important circumstances required it. Much less does he affirm that the persons raised in France would be alive forty years after. Therefore--although it be granted (1) that the historians of that age are silent; (2) that the heathens said the thing was impossible; and (3) that Theophilus did not answer the challenge of the heathen Autolycus--all this will not invalidate in any degree the express testimony of Irenaeus or prove that none have been raised from the dead since the days of the Apostles. Section II. 1. 'The next gift is that of healing the sick, often performed by anointing them with oil; in favour of which,' as you observe, 'the ancient testimonies are more full and express' (page 75). But 'this,' you say, 'might be accounted for without a miracle, by the natural efficacy of the oil itself' (page 76). I doubt not. Be pleased to try how many you can cure thus that are blind, deaf, dumb, or paralytic; and experience, if not philosophy, will teach you that oil has no such natural efficacy as this.

3. But 'leaders of sects,' you say, 'whatever principles they pretend to, have seldom scrupled to use a commodious lie' (page 83). I observe you are quite impartial here. You make no exception of age or nation. It is all one to you whether your reader applies this to the son of Abdallah or the Son of Mary. And yet, sir, I cannot but think there was a difference. I fancy the Jew was an honester man than the Arabian; and though Mahomet used many a commodious lie, yet Jesus of Nazareth did not. 4. However, 'Not one of these Fathers made any scruple of using the hyperbolical style' (that is, in plain English, of lying), 'as an eminent writer of ecclesiastical history declares' (ibid.). You should have said an impartial writer. For who would scruple that character to Mr. Le Clerc And yet I cannot take either his or your bare word for this. Be pleased to produce a little proof. Hitherto you have proved absolutely nothing on the head, but (as your manner is) taken all for granted. 5. You next relate that famous story from Tertullian: 'A woman went to the theatre, and returned possessed with a devil. When the unclean spirit was asked how he dared to assault a Christian, he answered, " I found her on my own ground."' (Ibid.) After relating another, which you endeavour to account for naturally, you intimate that this was a mere lie of Tertullian's. But how is that proved Why, 'Tertullian was an utter enemy to plays and public shows in the theatre.' He was so; but can we infer from thence that he was an utter enemy to common honesty 6. You add: 'The Fathers themselves own that even the Jews, yea, and the heathens, cast out devils. Now, it will be granted that these Jewish and heathen exorcists were mere cheats and impostors. But the Fathers believed they really cast them out. Now, if they could take their tricks for the effects of a supernatural power, well might they be deceived by their own impostors. Or they might think it convenient to oppose one cheat to another.' (Pages 84, 87-8.)

12. You observe, fifthly, 'that, whereas this power of casting out devils had hitherto been in the hands only of the meaner part of the laity' (that wants proof), 'it was about the year 367 put under the direction of the clergy; it being then decreed by the Council of Laodicea that none should be exorcists but those appointed (or ordained) by the bishop. But no sooner was this done, even by those who favoured and desired to support it, than the gift itself gradually decreased and expired.' (Page 95.) You here overthrow, not only your immediately preceding observation (as usual), but likewise what you have observed elsewhere--that the exorcists began to be ordained 'about the middle of the third century' (page 86). If so, what need of decreeing it now, above an hundred years after Again: If the exorcists were ordained an hundred years before this Council sat, what change was made by the decree of the Council Or how came the power of casting out devils to cease upon it You say the bishops still favoured and desired to support it. Why, then, did they not support it It must have been they (not the poor exorcists, who were but a degree above sextons) who had hitherto kept such numbers of them in pay. What was become of them now Were all the groaners and howlers dead, and no more to be procured for money Or rather, did not the bishops, think you, grow covetous as they grew rich, and so kept fewer and fewer of them in pay, till at length the whole business dropped 13. These are your laboured objections against the great promise of our Lord, 'In My name shall they cast out devils'; whereby (to make sure work) you strike at Him and His Apostles just as much as at the primitive Fathers. But, by a strange jumble of ideas in your head, you would prove so much that you prove nothing. By attempting to show all who claimed this power to be at once both fools and knaves, you have spoiled your whole cause, and in the event neither shown them to be one nor the other; as the one half of your argument all along just serves to overthrow the other. So that, after all, the ancient testimonies touching this gift remain firm and unshaken.

Section IV. I. You told us above that 'the fourth miraculous gift was that of prophesying; the fifth, of seeing visions; the sixth, of discovering the secrets of men' (page 72). But here you jumble them all together, telling us, 'The next miraculous gift is that of prophetic visions and ecstatic trances' (ecstatic ecstasies you might have said) 'and the discovery of men's hearts' (page 96). But why do you thrust all three into one Because, you say, 'these seem to be the fruit of one spirit.' Most certainly they are, whether it was the Spirit of Truth or (as you suppose) the spirit of delusion. 2. However, it is the second of these on which you chiefly dwell (the fifth of those you before enumerated), taking but little notice of the fourth, 'foretelling things to come,' and none at all of the sixth, 'discovering the secrets of men.' The testimonies, therefore, for these remain in full force, as you do not even attempt to invalidate them. With regard to visions or ecstasies, you observe, first, that Tertullian calls ecstasy 'a temporary loss of senses' (page 97). It was so of the outward senses, which were then locked up. You observe, secondly, that 'Suidas' [Suidas, placed about A.D. 975-1025, reputed author of a Greek Lexicon which contains many passages from authors whose works are lost.] (a very primitive writer, who lived between eight and nine hundred years after Tertullian) 'says that of all the kinds of madness that of the poets and prophets was alone to be wished for.' I am at a loss to know what this is brought to prove. The question is, Were there visions in the primitive Church You observe, thirdly, that Philo the Jew says (I literally translate his words, which you do not; for it would not answer your purpose), 'When the divine light shines, the human sets; but when that sets, this rises. This uses to befall the prophets' (page 98). Well, sir, and what is this to the question Why, 'from these testimonies,' you say, 'we may collect that the vision or ecstasy of the primitive Church was of the same kind with those of the Delphic Pythia or the Cumaean Sibyl.'

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.

13. From Justin Martyr also you cite but part of a sentence. He speaks very nearly thus: 'That the Spirit of God, descending from heaven, and using righteous men as the quill strikes the harp or lyre, may reveal unto us the knowledge of divine and heavenly things.' And does Justin expressly affirm in these words that all the Prophets were 'transported out of their senses' Tertullian's words are: 'A man being in the Spirit, especially when he beholds the glory of God, must needs lose sense.' ['Necesse est, excidat sensu.'] Now, as it is not plain that he means hereby 'lose his understanding' (it being at least equally probable that he intends no more than losing for the time the use of his outward senses), neither can it be said that Tertullian expressly affirms, 'The Prophets were all out of their senses.' Therefore you have not so much as one Father to vouch for what you say was 'the current opinion in those days.' 14. I doubt not but all men of learning will observe a circumstance which holds throughout all your quotations. The strength of your argument constantly lies in a loose and paraphrastical manner of translating. The strength of mine lies in translating all in the most close and literal manner; so that closeness of translation strengthens mine in the same proportion as it weakens your arguments: a plain proof of what you elsewhere observe, that you use 'no subtle refinements or forced constructions' (Preface, p. 31). 15. But to return to Cyprian. 'I cannot forbear,' you say, 'relating two or three more of his wonderful stories. The first is, A man who had denied Christ was presently struck dumb: the second, A woman who had done so was seized by an unclean spirit, and soon after died in great anguish: the third, of which he says he was an eye-witness, is this,--The heathen magistrates gave to a Christian infant part of what had been offered to an idol. When the deacon forced the consecrated wine on this child, it was immediately seized with convulsions and vomiting; as was a woman who had apostatized, upon taking the consecrated elements.' (Pages 112-13.) The other two relations Cyprian does not affirm of his own personal knowledge.

'Now, what can we think,' say you, 'of these strange stories, but that they were partly forged, partly dressed up in this tragical form, to support the discipline of the Church in these times of danger and trial' (Page 115.) Why, many will think that some of them are true even in the manner they are related; and that, if any of them are not, Cyprian thought they were, and related them in the sincerity of his heart. Nay, perhaps some will think that the wisdom of God might 'in those times of danger and trial' work things of this kind for that very end, 'to support the discipline of the Church.' And till you show the falsehood, or at least the improbability, of this, Cyprian's character stands untainted; not only as a man of sense (which you yourself allow), but likewise of eminent integrity; and consequently it is beyond dispute that visions, the fifth miraculous gift, remained in the Church after the days of the Apostles. Section V. 1. 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."'

3. 'But no other Father has made the least claim to it' (page 120). Perhaps none of those whose writings are now extant--at least, not in those writings which are extant. But what are these in comparison of those which are lost And how many were burning and shining lights within three hundred years after Christ who wrote no account of themselves at all--at least, none which has come to our hands But who are they that speak of it as a gift peculiar to the times of the Apostles You say, 'There is not a single Father who ventures to speak of it in any other manner' (ibid.). Well, bring but six Ante-Nicene Fathers who speak of it in this manner, and I will give up the whole point. 4. But you say, 'After the apostolic times there is not in all history one instance even so much as mentioned of any particular person who ever exercised this gift' (ibid.). You must mean either that the heathens have mentioned no instance of this kind (which is not at all surprising), or that Irenaeus does not mention the names of those many persons who in his time exercised this gift. And this also may be allowed without affecting in any wise the credibility of his testimony concerning them. 5. I must take notice here of another of your postulatums which leads you into many mistakes. With regard to past ages, you continually take this for granted: 'What is not recorded was not done.' But this is by no means a self-evident axiom--nay, possibly it is not true. For there may be many reasons in the depth of the wisdom of God for His doing many things at various times and places, either by His natural or supernatural power, which were never recorded at all. And abundantly more were recorded once, and that with the fullest evidence, whereof, nevertheless, we find no certain evidence now, at the distance of fourteen hundred years.

6. Perhaps this may obtain in the very case before us. Many may have spoken with new tongues of whom this is not recorded--at least, the records are lost in a course of so many years. Nay, it is not only possible that it may be so, but it is absolutely certain that it is so: and you yourself must acknowledge it; for you acknowledge that the Apostles when in strange countries spoke with strange tongues--that St. John, for instance, when in Asia Minor, St. Peter when in Italy (if he was really there), and the other Apostles when in other countries, in Parthia, Media Phrygia, Pamphylia, spoke each to the natives of each in their own tongues the wonderful works of God. And yet there is no authentic record of this: there is not in all history one well-attested instance of any particular Apostle's exercising this gift in any country whatsoever. Now, sir, if your axiom were allowed, what would be the ,consequence Even that the Apostles themselves no more spoke with tongues than any of their successors. 7. I need, therefore, take no trouble about your subsequent reasonings, seeing they are built on such a foundation. Only I must observe an historical mistake which occurs toward the bottom of your next page. Since the Reformation, you say, 'this gift has never once been heard of or pretended to by the Romanists themselves' (page 122). But has it been pretended to (whether justly or not) by no others, though not by the Romanists Has it 'never once been heard of' since that time Sir, your memory fails you again: it has undoubtedly been pretended to, and that at no great distance either from our time or country. It has been heard of more than once no farther off than the valleys of Dauphiny. Nor is it yet fifty years ago since the Protestant inhabitants of those valleys so loudly pretended to this and other miraculous powers as to give much disturbance to Paris itself. And how did the King of France confute that presence and prevent its being heard any more Not by the pen of his scholars, but by (a truly heathen way) the swords and bayonets of his dragoons.

15. This is the plain, naked portraiture of a Christian. But be not prejudiced against him for his name. Forgive his particularities of opinion and (what you think) superstitious modes of worship. These are circumstances but of small concern, and do not enter into the essence of his character. Cover them with a veil of love, and look at the substance--his tempers, his holiness, his happiness. Can calm reason conceive either a more amiable or a more desirable character Is it your own Away with names! Away with opinions! I care not what you are called. I ask not (it does not deserve a thought) what opinion you are of, so you are conscious to yourself that you are the man whom I have been (however faintly) describing. Do not you know you ought to be such Is the Governor of the world well pleased that you are not Do you (at least) desire it I would to God that desire may penetrate your inmost soul, and that you may have no rest in your spirit till you are, not only almost, but altogether a Christian! Section II. 1. The second point to be considered is, What is real, genuine Christianity whether we speak of it as a principle in the soul or as a scheme or system of doctrine. Christianity, taken in the latter sense, is that system of doctrine which describes the character above recited, which promises it shall be mine (provided I will not rest till I attain), and which tells me how I may attain it. 2, First. It describes this character in all its parts, and that in the most lively and affecting manner. The main lines of this picture are beautifully drawn in many passages of the Old Testament. These are filled up in the New, retouched and finished with all the art of God. The same we have in miniature more than once, particularly in the 13th chapter of the former Epistle to the Corinthians and in that discourse which St. Matthew records as delivered by our Lord at His entrance upon His public ministry.

4. You go on: ‘Both commonly begin their adventures with field-preaching’ (Enthusiasm, &c., p. 11). Sir, do you condemn field-preaching toto genere, as evil in itself Have a care! or you (I should say the gentleman that assists you) will speak a little too plain, and betray the real motives of his sincere antipathy to the people called Methodists. Or do you condemn the preaching on Hahham Mount -- in particular, to the colliers of Kingswood If you doubt whether this has done any real good, it is a very easy thing to be informed. And I leave it with all impartial men whether the good which has in fact been done by preaching there, and which could not possibly have been done any other way, does not abundantly ‘justify the irregularity of it’ (page 15). 5. But you think I am herein inconsistent with myself. For I say, ‘The uncommonness is the very circumstance that recommends it.’ (I mean, that recommended it to the colliers in Kingswood.) And yet I said but a page or two before, ‘We are not suffered to preach in the churches, else we should prefer them to any places whatsoever.’ Sir, I still aver both the one and the other. I do prefer the preaching in a church when I am suffered; and yet, when I am not, the wise providence of God overrules this very circumstance for good, many coming to hear because of the uncommonness of the thing who would otherwise not have heard at all. 6. Your second charge is that I ‘abuse the clergy, throw out so much gall of bitterness against them, and impute this black art of calumny to the Spirit and power given from God’ (page 15). Sir, I plead Not guilty to the whole charge. And you have not cited one line to support it. But if you could support it, what is this to the point in hand I presume calumny is not enthusiasm. Perhaps you will say, ‘But it is something as bad.’ True; but it is nothing to the purpose: even the imputing this to the Spirit of God, as you here represent it, is an instance of art, not of enthusiasm.

‘Here we have,’ say you, ‘the true spirit and very essence of enthusiasm, which sets men above carnal reasoning 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 Savior.”’ 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 madness, there are several scriptural expressions both from the Old and New Testament. At first I imagined you did not know them, those being books which you did not seem to be much acquainted with. But, upon laying circumstances together, I rather suppose you was glad of so handsome an opportunity to make as if you aimed at me, that you might have a home-stroke at some of those old enthusiasts. 25. The next words which you cite from me as a proof of my enthusiasm are, ‘The power of God was in an unusual manner present’ (page 61). I mean many found an unusual degree of that peace, joy, and love which St. Paul terms ‘the fruit of the Spirit.’ And all these, in conformity to his doctrine, I ascribe to the power of God. I know you, in conformity to your principles, ascribe them to the power of nature. But I still believe, according to the old, scriptural hypothesis, that whenever, in hearing the word of God, men are filled with peace and love, God ‘confirms that word by the Holy Ghost given unto those that hear it.’

30. You are sadly at a loss under the article of ecstasies and raptures to glean up anything that will serve your purpose. At last, from ten or twelve tracts, you pick out two lines; and those the same you had mentioned before; My soul was got up into the holy mount. I had no thought of coming down again into the body.’ And truly you might as well have let these alone; for if by ‘ecstasy’ you mean trance, here is no account of any such, but only of one ‘rejoicing’ in God ‘with joy unspeakable and full of glory.’ With the ‘girl of seven years old’ (page 77) I have nothing to do; though you honestly tack that relation to the other, in order to make me accountable for both. But all is fair toward a M Methodist. 31. What I assert concerning Peter Wright (page 79) is this: (1) that he gave me that relation (Whether I believed it or no, I did not say); (2) that he died within a month after. [] Now, sir, give us a cast of your office. From these two propositions extract a proof of my being an enthusiast. You may full as easily prove it from these as from the words you quote next: ‘God does now give remission of sins and the gift of the Holy Ghost, and often in dreams and visions of God.’ ‘But afterwards,’ you say, ‘I speak more distrustfully’ (page 79). Indeed, I do not; but I guard against enthusiasm in those words, part of which you have recited. The whole paragraph runs thus:

2. But, before I proceed, I must beg leave to ask, who is this evidence against the other five Why, one that neither dares show his face nor tell his name or the place of his abode; one that is ashamed (and truly not without cause) of the dirty work he is employed in, so that we could not even conjecture who he was but that his speech bewrayeth him. How much credit is due to such an evidence let any man of reason judge. 3. This worthy witness falls foul upon Mr. Cownley, and miserably murders a tale he has got by the end (page 13). Sir, Mr. M[assiot] is nothing obliged to you for bringing the character of his niece into question. He is perfectly satisfied that Mr. Cownley acted in that whole affair with the strictest regard both to honor and conscience. You next aver that Mr. Reeves ‘asked a young woman whether she had a mind to go to hell with her father’ (page 16). It is possible. I will neither deny nor affirm it without some better proof. But suppose he did; unless I know the circumstances of the case, I could not say whether he spoke right or wrong. 4. But what is this to the ‘monstrous, shocking, amazing blasphemy spoken by Mr. Charles Wesley who one day,’ you say, ‘preaching on Hammond's Marsh, called out, “Has any of you got the Spirit” and when none answered said, “I am sure some of you have got it; for I feel virtue go out of me”’ (page 18). Sir, do you expect any one to believe this story I doubt it will not pass even at Cork; unless with your wise friend who said, ‘Methodists! Aye, they are the people who place all their religion in wearing long whiskers.’ 5. In the same page you attack Mr. Williams for applying those words, ‘I thy Maker am thy husband.’ Sir, by the same rule that you conclude ‘these expressions could only flow from a mind full of lascivious ideas,’ you may conclude the 45th Psalm to be only a wanton sonnet and the Canticles a counterpart to Rochester's poems. [John Wilmot, second Earl of Rochester (1647-80), poet and libertine, friend of Charles II and the second Duke of Buckingham, wrote amorous lyrics.]

8. So far I have been pleading for others. But I am now called to answer for myself; for ‘Theophilus [A letter signed 'Theophilus' appeared in the Gentleman’s Magaxine, 1751, p. 115, affirming that Whitefield and others had taught ‘that man by nature is half brute and half devil.’ See Green's Anti-Methodist Publications, No. 228.] and John Wesley,’ say you, ‘seem to me the same individual person’ (page 4). They may seem so to you, but not to any who knows either my style or manner of writing. Besides, if it had been mine, it would have borne my name; for I do not love fighting in the dark. But were not ‘a great number’ of those books ‘brought from Dublin to be dispersed throughout the city’ Not by me, not by my order, nor to my knowledge. However, I thank you again for dispersing them. 9. But ‘while charity stands in the front of Christian graces, the author of such a book can have none of that grace; for you must allow the vulgar to think’ (page 16). Malapropos enough, a lively saying; but, for any use it is of, it may stand either in the front or rear of the sentence. The argument itself is something new. A man knocks me down; I cry, ‘Help I help I or I shall be murdered!’ He replies, ‘While charity stands in the front of Christian graces, the author of such a cry can have none of that grace.’ So now you have shown to all the world ‘the uncharitable and consequently unchristian spirit of Methodism.’ What l because the Methodists cry out for help before you have beat out their brains What grimace is this! His Majesty's quiet, loyal, Protestant subjects are abused, insulted, outraged, beaten, covered with dirt, rolled in the mire, bruised, wounded with swords and hangers, murdered, have their houses broke open, their goods destroyed, or carried away before their face; and all this in open day, in the face of the sun, yet without any remedy! And those who treat them thus are ‘charitable’ men! brimful of a Christian spirit ! But if they who are so treated appeal to the common sense and reason of mankind, you gravely cry, ‘See the uncharitable, the unchristian spirit of Methodism!’

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

5. Yet I was sorry to see your Lordship’s authority cited on such an occasion; inasmuch as many of his readers, not considering the man, may think your Lordship did really countenance such a writer; -- one that turns the most serious, the most awful, the most venerable things into mere farce; that makes the most essential parts of real, experimental religion matter of low buffoonery; that, beginning at the very rise of it in the soul, namely, ‘repentance towards God, a broken and a contrite heart,’ goes on to ‘faith in our Lord Jesus Christ’ whereby ‘he that believeth is born of God,’ to ‘the love of God shed abroad in the heart,’ attended with ‘peace and joy in the Holy Ghost,’ to our subsequent ‘wrestling not’ only ‘with flesh and blood, but with principalities and powers and wicked spirits in high places,’ and thence to ‘perfect love’ the ‘loving the Lord our God with all our heart, mind, soul, and strength’; and treats on every one of these sacred topics with the spirit and air of a merry-andrew. What advantage the common enemies of Christianity may reap from this your Lordship cannot be insensible.

1. It has utterly destroyed their faith, their inward ‘evidence of things not seen,’ the deep conviction they once had that the Lamb of God had taken away their sins. Those who before had the witness in themselves of redemption in the blood of Christ, who had the Spirit of God clearly witnessing with their spirit that they were the children of God, after hearing these but a few times, began to doubt; then reasoned themselves into utter darkness; and in a while affirmed, first, that they had no faith now (which was true), and soon after, that they never had any. And this was not the accidental but natural effect of that doctrine that there are no degrees in faith, and that none has any faith who is liable at any time to any degree of doubt or fear; as well as of that dark, unintelligible, unscriptural manner wherein they affect to speak of it. I expect you will answer: ‘Nay, they are the most plain, simple preachers of any in the whole world. Simplicity is their peculiar excellence.’ I grant one sort of simplicity is; a single specimen whereof may suffice. One of their eminent preachers, describing at Fetter Lane ‘the childhood of the Lamb,’ observed that ‘His mother might send Him out one morning for a halfpenny-worth of milk; that, making haste back, He might fall and break the porringer; and that He might work a miracle to make it whole again, and gather up the milk into it.’ Now, can you really admire this kind of Simplicity or think it does honor to ‘God manifest in the flesh’ 2. Their preaching has destroyed the love of God in many souls; which was the natural effect of destroying their faith, as well as of teaching them to grieve the Holy Spirit of God by ascribing His gift to imagination and animal spirits; and of perplexing them with senseless, unscriptural cautions against the selfish love of God; in which it is not easy to say whether nonsense or blasphemy is the chief ingredient.

5. This preaching destroys true, genuine simplicity. Let a plain, open-hearted man, who hates controversy and loves the religion of the heart, go but a few times to Fetter Lane, and he begins to dispute with every man he meets; he draws the sword and throws away the scabbard; and if he happens to be hard-pressed by Scripture or reason, he has as many turns and fetches as a Jesuit; so that it is out of the power of a common man even to understand, much more to confute him. 6. Lastly, I have known a short attendance on this preaching destroy both gratitude, justice, mercy, and truth. Take one only, but a terrible proof of this. One whom you know was remarkably exact in keeping his word. He is now (after hearing them but a few months) as remarkable for breaking it; being infinitely more afraid of a legal than of a lying spirit! more jealous of the works of the law than of the works of the devil! He was cutting off every possible expense in order to do justice to all men: he is now expending large sums in mere superfluities. He was merciful after his power if not beyond his power -- Listening attentive to the wretch’s cry, The groan low-murmured and the whispered sigh. [From the Poems of Samuel Wesley jun., ‘To the Memory of Dr. Gastrell Bishop of Chester.’ The original reads thus: Listening attentive to the wretch's cry, The griefs low-whispered, and the stifled sigh. See W.H. S. v. 115.] But the bowels of his compassion are now shut up; he has been in works too long already; so now, to prove his faith, he lets the poor brother starve, for whom Christ died! If he loved any one under the sun more than his own soul, it was the instrument by whom God had raised him from the dead; he assured him to the utmost of his power; he would defend him even before princes. But he is now unconcerned whether he sinks or swims; he troubles not himself about it. Indeed, he gives him -- good words; that is, before his face: but behind his back he can himself rail at him by the hour, and vehemently maintain, not that he is mistaken in a few smaller point, but that he ‘preaches another God, not Jesus Christ.’

By preaching the law in the manner above described, he would teach them how to walk in Him whom they had received. Yea, and the same means (the main point wherein it seems your mistake lies) would both sustain and increase their spiritual life. For the commands are food as well as the promises; food equally wholesome, equally substantial. Thee also, duly applied, not only direct but likewise nourish and strengthen the soul. Of this you appear not to have the least conception; therefore I will endeavor to explain it. I ask, then, Do not all the children of God experience that, when God gives them to see deeper into His blessed law, whenever He gives a new degree of light, He gives likewise a new degree of strength Now I see He that loves me bids me do this. And now I fed I can do it through Christ strengthening me. Thus fight and strength are given by the same means, and frequently in the same moment; although sometimes there is a space between: for instance, I hear the command, ‘Let your communication be always in grace, meet to minister grace to the hearers.’ God gives me more light into this command. I see the exceeding height and depth of it. At the same time I see by the same light from above) how far I have fallen short. I am ashamed; I am humbled before God. I earnestly desire to keep it better; I pray to Him that hath loved me for more strength, and I have the petition I ask of Him. Thus the law not only convicts the unbeliever and enlightens the believing soul, but also conveys food to a believer, sustains and increases his spiritual life and strength. And if it increases his spiritual life and strength, it cannot but increase his comfort also. For doubtless the more we are alive to God, the more we shah rejoice in Him; the greater measure of His strength we receive, the greater will be our consolation also.

I think it has done great harm to the preaches; not only to James Wheatley himself, but to those who have learned of him -- David Trathen, [See Tyerman’s Wesley, ii. 127, where it is ‘Tratham.’] Thomas Webb, Robert Swindells, and John Madden. I fear to others also; all of whom are but shadows of what they were: most of them have exalted themselves above measure, as if they only ‘preached Christ, preached the gospel.’ And as highly as they have exalted themselves, so deeply have they despised their brethren; calling them ‘legal preachers, legal wretches’; and (by a cant name) ‘Doctors’ or ‘Doctors of Divinity.’ They have not a little despised their ministers also for ‘countenancing the Doctors,’ as they termed them. They have made their faults (real or supposed) common topics of conversation: hereby cherishing in themselves the very spirit of Ham; yea, of Korah, Dathan, and Abiram. [See letter of Aug. 21.] I think it has likewise done great harm to their hearers, diffusing among them their own prejudice against the other preachers; against their ministers, me in particular (of which you have been an undeniable instance); against the scriptural Methodist manner of preaching Christ, so that they could no longer bear sound doctrine -- they could no longer hear the plain old truth with profit or pleasure, nay hardly with patience. After hearing such preachers for a time, you yourself (need we father witnesses) could find in my preaching ‘no food for your soul,’ nothing to ‘strengthen you in the way,’ no ‘inward experience of a believer’; ‘it was all barren and dry’: that is, you had no taste for mine or John Nelson’s preaching; it nether refreshed nor nourished you. Why, this is the very thing I assert: that the ‘gospel preachers’ so called corrupt their hearers; they vitiate their taste, so that they cannot relish sound doctrine; and spoil their appetite, so that they cannot turn it into nourishment; they, as it were, feed them with sweetmeats, till the genuine wine of the kingdom seems quite insipid to them. They give them cordial upon cordial, which make them all life and spirit for the present; but meantime their appetite is destroyed, so that they can neither retain nor digest the pure milk of the Word.

You add: ‘Sometimes they are so far from fearing death that they wish it. But the keenness of the edge is soon blunted. They are full of dreadful apprehensions that the clergy intend to murder them.’ Do, you mean me, sir I plead, Not guilty. I never had any such apprehension. Yet I suppose you designed the compliment for me by your dragging in two or three broken sentences from my First Journal. But how little to the purpose, seeing at the time that was written I had never pretended to be above the fear of death. So that this is no proof of the point in view -- of the ‘unsteadiness of my sentiments or practice.’ 18. You proceed: ‘One day they fancy it their duty to preach; the next they preach with great reluctance.’ Very true! But they fancy it their duty still, else they would not preach at all. This, therefore, does not prove any inequality either of sentiment or practice. ‘Mr. Wesley is sometimes quite averse from speaking, and then perplexed with the doubt, Is it a prohibition from the good Spirit, or a temptation from nature or the evil one’ Just of a piece with the rest. The sentence runs thus: ‘I went several times with a design to speak to the sailors, but could not. I mean, I was quite averse from speaking. Is not this what men commonly mean by “I could not speak” And is this a sufficient cause of silence or no Is it a prohibition from the good Spirit, or a temptation from nature or the evil one’ Sir, I was in no doubt at all on the occasion. Nor did I intend to express any in these words; but to appeal to men’s conscience whether what they call ‘a prohibition from the good Spirit’ be not a mere ‘temptation from nature or the evil one.’ 19. In the next section you are to show ‘the art, cunning, and sophistry of the Methodists, who, when hard pressed by argument, run themselves into inconsistency and self-contradiction, and occasionally either defend or give up some of their favorite notions and principal points’ (sect. xii. p. 102). I dare say, sir, you will not put them to the trial. Argument lies out of the way of one solufos

Nay, you yourself own I have taught quite the reverse, and that at my very first setting out. Then, as well as ever since, I have told the Societies ‘they were not to judge by their own inward feelings. I warned them all these were in themselves of a doubtful, disputable nature. They might be from God or they might not, and were therefore to be tried by a farther rule, to be brought to the only certain test -- the law and the testimony’ (ii. 226). This is what I have taught from first to last. And now, sir, what becomes of your heavy charge On which side lies the ‘pertinacious confidence’ now How clearly have you made out my inconsistency and self-contradiction! and that I ‘occasionally either defend or give up my favorite notions and principal points’! 22. ‘Inspiration and the extraordinary calls and guidances of the Holy Ghost are’ what you next affirm to be ‘given up’ (sect. xiii. p. 106, &c.). Not by me. I do not ‘give up’ one title on this head which I ever maintained. But observe: before you attempt to prove my ‘giving them up,’ you are to prove that I laid claim to them, that I laid claim to some extraordinary inspiration, call, or guidance of the Holy Ghost. You say my ‘concessions on this head’ (to Mr. Church) ‘are ambiguous and evasive.’ Sir, you mistake the fact. I make no concessions at all either to him or you. I give up nothing that ever I advanced on this head; but when Mr. Church charged me with what I did not advance, I replied, ‘I claim no other direction of God's but what is common to all believers. I pretend to be no otherwise inspired than you are, if you love God.’ Where is the ambiguity or evasion in this I mean it for a flat denial of the charge. 23. Your next section, spirat iragleam sails, [Horace's Epistles, II. i. 166: ‘It breathes the spirit of the tragic scene.’] charges the Methodists ‘with skepticism and infidelity, with doubts and denials of the truth of Revelation, and Atheism itself’ (sect. xiv. p. 110, &c.). The passages brought from my Journals to prove this charge, which you have prudently transposed, I beg leave to consider in the same order as they stand there.

I observe but one single passage of this sort, and that you have worn threadbare already: ‘By the most infallible of proofs, inward feeling, I am convinced of levity and luxuriancy of spirit, by speaking words not tending to edify; but most by my manner of speaking of my enemies.’ Sir, you may print this, not only in italics, but in capitals, and yet it would do you no service. For what I was convinced of then was not uncharitableness, but, as I expressly mentioned, ‘levity of spirit.’ 28. Of the same ‘uncharitable nature,’ you say, is 'their application of divine judgments to their opposers’ (sect. xvi. p. 119, &c.). You borrow two instances from Mr. Church; but you omit the answers, which I shall therefore subjoin. His words are, ‘You describe Heaven as executing judgments, immediate punishments, on those who oppose you. You say, “Mr. Molther was taken ill this day. I believe it was the hand of God that was upon him.”’ [See letter of Feb. 2, 1745, sect. III. 9.] I do; but I do not say as a judgment for opposing me. That you say for me. ‘Again, you mention,’ says Mr. Church, ‘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 on Sunday, and no man should stop his mouth; but on Friday God laid His hand upon him, and on Sunday he was buried.” I do look on this as a manifest judgment of God on an hardened sinner for his complicated wickedness.’ To repeat these objections without taking the least notice of the answers is one of the usual proofs of your charitable spirit. 29. You pass on to ‘the Methodists’ uncharitable custom of summoning their opponents to the bar of judgment’ (sect. xvii. p. 123, &c.). You bring two passages from my writings to prove this. The first is: ‘Calling at Newgate, in Bristol, I was informed that the poor wretches under sentence of death were earnestly desirous to speak with me; but that Alderman Beecher had sent an express order that they should not. I cite Alderman Beecher to answer for these souls at the judgment-seat of Christ.’

I am fully persuaded, if you had always one or two faithful friends near you who would speak the very truth from their heart and watch over you in love, you would swiftly advance in running the race which is set before you. I am afraid you was not forwarded by one who was in town lately; neither was that journey of any service to his own soul. He has not brought back less indolence and gentle inactivity than he carried to London. [Was this Robert Swindells who was in England in Sept. 1751, and now in Ireland See letter of Dec. 20 1751.] Oh how far from the spirit of a good soldier of Jesus Christ, who desires only ‘to be flead alive and to conquer’ [‘Stand thou firm as an anvil when it is smitten. It is the part of a great athlete to be bruised (or flayed) and conquer.’ (Epistle of St. Ignatius to Polycarp, sec. 3.)] Our best wishes attend both Mrs. Blackwell, Mrs. Dewal, and yourself. -- I am, dear sir, Your most affectionate servant.

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

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

To Mrs. Hall Date: LEEDS May 9, 1755. Source: The Letters of John Wesley (1755) Author: John Wesley --- DEAR SISTER, -- I suppose my brother has informed you of our conversation together. The poor child will, I hope, be no farther burthensome to you. But then you must not interfere, but leave him to our disposal, who consider him just as if he were our own. Nether will you want the things we have needful for life and godliness. At the same time I doubt not but you will endeavor to be as frugal as may be. I am glad you and my sister Harper are to live together and to come nearer the Foundry. O bear with one another! Pray for the spirit of peace and love. -- I am Your very affectionate Brother. [Hall added to this letter the following message to his wife:] MY DEAR, -- I hope ere this you may have heard from my brother, and that he will pay you the twenty pounds due on his draught. Mr. Allen owes me about fifty pound, as I believe you will find by the account as settled with my brother; and before that sum be expended, if you use the necessary economy, you will hear perhaps of my arrival at Barbados and the measures I am taking to provide for all, and how to direct to your best friend,

To his Brother Charles Source: The Letters of John Wesley (1755) Author: John Wesley --- LONDON, June. 30 1755. DEAR BROTHER, -- Do not you understand that they all promised by Thomas Walsh not to administer even among themselves I think that an huge point given up -- perhaps more than they could give up with a clear conscience. They ‘showed an excellent spirit’ in this very thing. Likewise when I (not to say you) spoke once, and again spoke, satis pro imperio. [Terence’s Phormio, I. iv. 19: ‘With authority enough.’] When I reflected on their answer I admired their spirit and was ashamed of my own. The practical conclusion was ‘Not to separate from the Church.’ Did we not all agree in this Surely either you or I must have been asleep or we could not differ so widely in a matter of fact! Here is Charles Perronet raving ‘because his friends have given up all’ and Charles Wesley ‘because they have given up nothing’; and I in the midst, staring and wondering both at one and the other. I do not want to do anything more, unless I could bring them over to my opinion; and I am not in haste for that. I have no time to write anything more till I have finished the Notes. [His Notes upon the New Testament were finished this year. See letter of April 9, 1755, and June 18, 1756.] Nor am I in haste. I stand open to the fight. Let it be worded any way. I will give ten pounds between this and Christmas; -- this I think I can do, though I am just now saddled with Suky Hare, [Jackson calls Suky Hare ‘a relation of the Wesleys.’ She was probably the child of the young seamstress whom Hall seduced. See Stevenson’s Wesley Family, p. 370; and letter of April 24, 1776.] to pay for her board as well as learning her trade. Why do not you send for the boy to Bristol I do not object.

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.]

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.

To Samuel Walker Date: LONDON, November 20, 1755. Source: The Letters of John Wesley (1755) Author: John Wesley --- REVEREND AND DEAR SIR, -- I return you many thanks for the welcome letter from Mr. Adam [The reply to the Rev. Thomas Adam (p. 149) is dated Oct. 31. The interval was spent in London, where he stayed until Jan 26.] as well as for your own. I have answered his (which is wrote in a truly Christian spirit), and now proceed to consider yours, after having observed that two of our preachers [Samuel Larwood, John Edwards, Charles Skelton, and John Witford left Wesley. See Journal, iv. 95n; and letters of July 17, 1751, and Aug. 4, 1769.] are gone from us; and none of the remaining (to my knowledge) have at present any desire or design of separating from the Church. Yet I observe, -- 1. Those ministers who truly feared God near an hundred years ago had undoubtedly much the same objections to the Liturgy which some (who never read their Works) have now. [Both his grandfathers were among the sufferers of 1662.] And I myself so far allow the force of several of those objections that I should not dare to declare my assent and consent to that book in the terms prescribed. Indeed, they are so strong that I think they cannot safely be used with regard to any book but the Bible. Neither dare I confine myself wholly to forms of prayer, not even in the church. I use, indeed, all the forms; but I frequently add extemporary prayer either before or after sermon. 2. In behalf of many of the Canons I can say little; of the Spiritual Courts nothing at all. I dare not, therefore, allow the authority of the former or the jurisdiction of the latter. But I am not required to do it. So the difficulty does not lie yet. 3. ‘Whether it be lawful to attend the ministrations of one whom God has not sent me to minister, seeing he expressly disclaims the call of God, which is at least as necessary as the call of man,’ is really a question which (as I said before) I cannot answer to my own satisfaction. Neither can I tell -

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.

To conclude this head: you say, ‘Attraction is an incessant working of three contrary properties - drawing, resisting, and whirling ' (page 200). That is, in plain terms (a discovery worthy of Jacob Behmen, and yet not borrowed by Sir Isaac), ‘Drawing is incessant drawing, resistance, and whirling.’ 2. Of the creation :- You put these words, with many more equally important, into the mouth of God Himself! ‘Angels first inhabited the region which is now taken up by the sun and the planets that move round him. It was then all a glassy sea, in which perpetual scenes of light and glory were ever rising and changing in obedience to their call. Hence they fancied they had infinite power, and resolved to abjure all submission to God. In that moment they were whirled down into their own dark, fiery, working powers. And in that moment the glassy sea, by the wrathful workings of these spirits, was broke in pieces, and became a chaos of fire and wrath, thickness and darkness.’ (Spirit of Prayer, Part I. p. 14, &c.) I would inquire upon this,-- (1) Is it well for a man to take such liberty with the Most High God (2) Is not this being immeasurably ‘wise above that which is written’ wiser than all the Prophets and all the Apostles put together (3) How can anything of this be proved Why thus: ‘“Darkness was upon the face of the deep.” What can this mean but that the fall of angels brought desolation into the very place of this world’ (Part II. p, 49.) What a proof! Secondly. ‘The Scripture shows that the Spirit of God, entering into this darkness,’ that is, ‘into the very place where Satan reigned before,’ ‘brought forth a new world’ (page 50). Where does it show that this darkness was the place where Satan reigned I cannot find it in my Bible. Thirdly. ‘How could the devil be called the prince of this world, if it was not once his own kingdom’ (Ibid.) May he not be so called because he now reigns therein Is he not now ‘the ruler of the darkness,’ or wickedness, ‘of this world’ Fourthly. ‘Had it not been their own kingdom, the devils could have no power here. This may pass for a demonstration that this is the very place in which the angels fell.’ (Page 51.)

‘The materiality of the angelic kingdom was spiritual’ (Part II. p. 27). What is spiritual materiality Is it not much the same with immaterial materiality ‘This spiritual materiality brought forth the heavenly flesh and blood of angels’ (page 57). That angels have bodies you affirm elsewhere. But are you sure they have flesh and blood Are not the angels spirits And surely a spirit hath not flesh and blood. ‘The whole glassy sea was a mirror of beauteous forms, colors, and sounds, perpetually springing up, having also fruits and vegetables, but not gross, as the fruits of the world. This was continually bringing forth new figures of life; not animals, but ideal forms of the endless divisibility of life.' (Part I. pp. 18-19.) This likewise is put into the mouth of God. But is nonsense from the Most High What less is ‘a mirror of beauteous sounds’ And what are ‘figures of life’ Are they alive or dead, or between both, as a man may be between sleeping and waking What are ‘ideal forms of the endless divisibility of life’ Are they the same with those forms of stones, one of which Maraton took up (while he was seeking Yaratilda) to throw at the form of a lion [See Spectator, No. 56, May 4, 1711, where Addison describes the Indian visionary's adventures in an underworld of unrealities.] ‘The glassy sea being become thick and dark, the spirit converted its fire and wrath into sun and stars, its dross and darkness into earth, its mobility into air, its moisture into water’ (Part II. p. 29). Was wrath converted into sun or stars, or a little of it bestowed on both How was darkness turned into earth or mobility into air Has not fire more mobility than this Did there need omnipotence to convert fire into fire, into the sun, or moisture into water ‘Darkness was absolutely unknown to the angels till they fell. Hence it appears that darkness is the ground of the materiality of nature.’ (Page 33.) Appears -- to whom Nothing appears to me but the proving ignoturn per ignotius.

‘Paradise is an heavenly birth of life’ (Spirit of Prayer, Part I. p. 6). How does this definition explain the thing defined ‘Adam had at first both an heavenly and an earthly body. Into the latter was the spirit of this world breathed; and in this spirit and body did the heavenly spirit and body of Adam dwell.’ (Page 7.) So he had originally two bodies and two souls! This will need abundance of proof. ‘The spirit and body of this world was the medium through which he was to have commerce with this world.’ The proof’ But it was no more alive in him than Satan and the serpent were alive in him at his first creation. Good and evil were then only in his outward body and in the outward world.’ What! was there evil in the world, and even in Adam, together with Satan and the serpent, at his first creation ‘But they were kept unactive by the power of the heavenly man within him.’ Did this case cover the earthly man, or the earthly case the heavenly But ‘he had power to choose whether he would use his outward body only as a means of opening the outward world to him’ (so it was not quite unactive neither), ‘or of opening the bestial life in himself. Till this was opened in him, nothing in this outward world, no more than his own outward body’ (so now it is unactive again), ‘could act upon him, make any impressions upon him, or raise any sensations in him; neither had he any feeling of good or evil from it.’ (Page 9.) All this being entirely new, we must beg clear and full proof of it. ‘God said to man at his creation, Rule thou over this imperfect, perishing world without partaking of its impure nature’ (page 21). Was not the world then at first perfect in its kind Was it impure then Or would it have perished if man had not sinned And are we sure that God spake thus ‘The end God proposed in the creation was the restoring all things to their glorious state’ (Part II. p. 61). ‘In the creation’! Was not this rather the end which He proposed in the redemption

‘Adam was created to keep what is called the curse covered and overcome by paradise. And as paradise concealed and overcame all the evil in the elements, so Adam's heavenly man concealed from him all the evil of the earthly nature that was under it.’ (Page 62.) Can we believe that there was any evil in man from the creation, if we believe the Bible ‘Our own good spirit is the very Spirit of God; and yet not God, but the Spirit of God kindled into a creaturely form.’ Is there any meaning in these words And how are they consistent with those that follow ‘This spirit is so related to God as my breath is to the air’ (page 195). Nay, if so, your spirit is God; for your breath is air. ‘That Adam had at first the nature of an angel is plain from hence, that he was both male and female in one person. Now, this (the being both male and female) is the very perfection of the angelic nature.’ (Page 65.) Naturalists say that snails have this perfection. But who can prove that angels have You attempt to prove it thus: ‘“In the resurrection they neither marry nor are given in marriage, but are as the angels.” Here we are told (1) that the being male and female in one person is the very nature of angels: (2) that man shall be so too at the resurrection; therefore he was so at first.’ (Page 66.) Indeed, we are not told here that angels are hermaphrodites -- no, nor anything like it. The whole passage is: ‘They who are accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage; neither can they die any more; for they are equal unto the angels’ (Luke xx. 35-6): namely, not in being male and female, but in this -- that they ‘cannot die any more.’ This is the indisputable meaning of the words. So this whole proof vanishes into air. You have one more thought full as new as this: ‘All earthly beasts are but creaturely eruptions of the disorder that is broken out from the fallen spiritual world. So earthly serpents are but transitory out-births of covetousness, envy, pride, and wrath.’ (Spirit of Love, Part II. p. 207.)

Who can extract this out of the words of Moses Who can reconcile it with the words of our Lord -- He who made them at the beginning ‘(not a word of any previous fall) ‘made them male and female, and said, For this cause shall a man leave father and mother, and cleave unto his wife’ (Matt. xix. 4-5). Is here any intimation that for a man to love his wife is only less folly than to love the world ‘A man ought so to love his wife, even as Christ the Church.’ Is there any folly in the love of Christ to the Church ‘Marriage came in by Adam's falling from his first perfection’ (page 88). Does this account do honor to that institution, any more than that memorable saying of an eminent Mystic, ‘Marriage is but licensed whoredom’ ‘Had Adam stood, no Eve would have been taken out of him. But from Eve God raised that angelic man whom Adam should have brought forth without Eve, who is called the Second Adam, as being both male and femme.’ (Page 79.) Many things here want proof. How does it appear (1) that Eve would not have been had Adam stood, (2) that had he stood he would have brought forth the Second Adam without Eve, (3) that Christ was both male and female, and (4) that He was on this account called the Second Adam ‘The Second Adam is now to do that which the first should have done’ (page 84). Is He to do no more than that no more than a mere creature should have done Then what need is there of His being any more than a creature What need of His being God ‘Our having from Him a new heavenly flesh and blood, raised in us by His spiritual power, is the strongest proof that we should have been born of Adam by the same spiritual power’ (page 85). Had Adam then the very same spiritual power which Christ had And would he, if he had stood, have transmitted to us the very same benefit Surely none that believes the Christian Revelation will aver this in cool blood!

Why could not God do this Because ‘body and spirit are not two separate things, but are only the inward and outward condition of one and the same being. Every creature must have its own body, and cannot be without it. For its body is that’ (Who would have thought it!) ‘which makes it manifest to itself. It cannot know either that it is or what it is but by its own body!' (Page 32.) What a heap of bold assertions is here to curb Omnipotence! And not one of them has a tittle of proof, unless one can prove the other! But we have more still: ‘The body of any creature has nothing of its own, but is solely the outward manifestation of that which is inwardly in the soul. Every animal has nothing in its outward form or shape but that which is the form and growth of its spirit. As no number can be anything else but that which the units contained in it make it to be, so no body can be anything else but the coagulation or sum total of those properties of nature that are coagulated in it.’ (Page 33.) Astonishing! What a discovery is this, that a body is only a curdled spirit! that our bodies are only the sum total of our spiritual properties! and that the form of every man's body is only the form of his spirit made visible! ‘Every spirit manifests its own nature by that body which proceeds from it as its own birth’ (Part II. p. 17). Does the body, then, grow out of the spirit as the hair and nails grow out of the body, and this in consequence of the ‘powers of nature’ distinct from the power and will of God To abridge God of His power, after creation as well as before it, you affirm, farther,--

‘This is an axiom that cannot be shaken, Nothing can rise higher than its first created nature; and therefore an angel at last must have been an angel at first. Do you think it possible for an ox to be changed into a rational philosopher Yet this is as possible as for one who has only by creation the life of this world to be changed into an angel of heaven. The life of this world can reach no farther than this world; no omnipotence of God can carry it farther: therefore, if man is to be an angel at last, he must have been created an angel; because no creature can possibly have any other life or higher degree of life than that which his creation brought forth in him.’ (Spirit of Prayer, Part II. p. 81.) I have quoted this passage at some length that the sense of it may appear beyond dispute. But what divinity! and what reasoning to support it! Can God raise nothing higher than its first created state Is it not possible for Him to change an ox or a stone into a rational philosopher or a child of Abraham to change a man or a worm into an angel of heaven Poor omnipotence which cannot do this! Whether He will or no is another question. But if He cannot do it, how can He be said to do ‘whatsoever pleaseth Him in heaven, and in earth, and in the sea, and in all deep places’ Thus does your attachment to a miserable philosophy lead you to deny the almighty power of God. 2. It leads you, in the second place, to deny His justice; to abridge this no less than His power.

I have dwelt the longer on this head because of its inexpressible moment. For whether or no the doctrine of Justification by Faith be, as all Protestants thought at the time of the Reformation, articulus stantis vel cadentis Ecclesiae, ‘a doctrine without which there can be no Christian Church,’ most certainly there can be none where the whole notion of justification is ridiculed and exploded, unless it be such a church as includes, according to your account, every child of man, of which, consequently, Turks, Deists, and Pagans are as real members as the most pious Christian under the sun. I cannot but observe that this is the very essence of Deism: no serious infidel need contend for more. I would therefore no more set one of this opinion to convert Deists than I would set a Turk to convert Mahometans. 4. As every one that is justified is born of God, I am naturally led to consider, in the next place (so far as it is delivered in the tracts now before us), your doctrine of the New Birth. ‘In the day that Adam ate of the tree he died -- that is, his heavenly spirit with its heavenly body were extinguished. To make that heavenly spirit and body to be alive again in man, this is regeneration’ (Spirit of Prayer, Part I. p. 9). Oh no, this is not, nor anything like it. This is the unscriptural dream of Behmen's heated imagination. ‘See the true reason why only the Son of God could be our Redeemer. It is because He alone could be able to bring to life again that celestial spirit and body which had died in Adam.’ (Ibid.) Not so; but He alone could be our Redeemer because He alone, ‘by that one oblation of Himself once offered,’ could make ‘a sufficient sacrifice and satisfaction for the sins of the whole world.’ ‘See also why a man must “be born again of water and of the Spirit.” He must be born again of the Spirit because Adam’s heavenly spirit was lost.’ (Ibid.) Nay, but because Adam had lost the inward image of God wherein he was created. And no less than the almighty Spirit of God could renew that image in his soul.

‘He must be born of water because that heavenly body which Adam lost was formed out of the heavenly materiality, which is called water’ (Ibid.). Vain philosophy! The plain meaning of the expression, ‘Except a man be born of water,’ is neither more nor less than this, ‘Except he be baptized.’ And the plain reason why he ought to be thus born of water is because God hath appointed it. He hath appointed it as an outward and visible sign of an inward and spiritual grace; which grace is ‘a death unto sin and a new birth unto righteousness.’ ‘The necessity of our regaining our first heavenly body is the necessity’ (I presume you mean the ground of the necessity) ‘of our eating the body and blood of Christ’ (page 10). Neither can I believe this till I find it in the Bible. I am there taught to believe that our ‘spiritually receiving the body and blood of Christ,’ which is most eminently done in the Lord’s Supper, is necessary to ‘strengthen and refresh our souls, as our bodies are by the bread and wine.’ ‘The necessity of having again our first heavenly spirit is shown by the necessity of our being baptized with the Holy Ghost’! (Ibid.) No. That we ‘must be baptized with the Holy Ghost’ implies this and no more -- that we cannot be ‘renewed in righteousness and true holiness’ any otherwise than by being overshadowed, quickened, and animated by that blessed Spirit. ‘Our fall is nothing else but the falling of our soul from its heavenly body and spirit into a bestial body and spirit. Our redemption’ (you mean our new birth) ‘is nothing else but the regaining our first angelic spirit and body.’ (Ibid.) What an account is here of the Christian redemption! How would Dr. Tindal [See letter of June 19, 1731.] have smiled at this! Where you say, ‘Redemption is nothing else but the life of God in the soul,’ you allow an essential part of it. But here you allow it to be nothing else but that which is no part of it at all; nothing else but a whim, a madman's dream, a chimera, a mere non-entity! ‘This’ (angelic spirit and body) ‘in Scripture is called our “new” or “inward man”’ (ibid.).

To explain this you say: ‘The fervor made the soul delight in God. But it was too much an own delight. It was a fancied self-holiness, and occasioned rest and satisfaction in itself, in a spiritual self.’ (Page 175.) Either fervor does bring us to purity of love and absolute resignation or not. To say it does not, contradicts what you said before: to say it does, contradicts what you say now, For if it does, we cannot say, ‘Coldness does the work which fervor did in an higher degree.’ I should not insist so long on these glaring inconsistencies, were not the doctrine you are here laboring to support absolutely inconsistent with that of St. Paul, and naturally productive of the most fatal consequences. St. Paul asserts the present kingdom of God in the soul is ‘righteousness and peace and joy in the Holy Ghost.’ He continually teaches that these, which God hath joined, man ought not to put asunder; that peace and joy should never be separated from righteousness, being the divine means both of preserving and increasing it; and that we may, yea ought to, rejoice evermore, till the God of peace sanctifies us wholly. But if these things are so, then ‘distress and coldness are’ not ‘better’ than fervent love and joy in the Holy Ghost.

Again: the doctrine that it is better and more profitable for the soul to lose its sense of the love of God than to keep it is not only unscriptural but naturally attended with the most fatal consequences. It directly tends to obstruct, if not destroy, the work of God in the heart, by causing men to bless themselves in those ways which damp the fervor of their affections, and to imagine they are considerably advanced in grace when they have grieved, yea quenched, the Spirit. Nay, but let all who now feel the love of God in their hearts, and ‘walk in the light as He is in the light,’ labor by every possible means to ‘keep themselves in the love of God.’ Let them be ever ‘fervent in spirit’; let them ‘rejoice evermore,’ and stir up the gift of God which is in them. And if at any time ‘coldness seizes upon them,’ let them be assured they have grieved the Spirit of God. Let them be affrighted; let them fear lest they sink lower and lower -- yea, into total deadness and hardness of heart. At the peril of their souls, let them not rest in darkness, but examine themselves, search out their spirits, cry vehemently to God, and not cease till He restores the light of His countenance. 5. If this doctrine of the profitableness of coldness above fervor directly tends to make believers easy while they are sliding back into unbelief, you have another which tends as directly to make them easy who never believed at all -- I mean, that of Christ in every man. What you advance on this head I desire next to consider, as the importance of it requires. ‘The birth of Christ is already begun in every one. Jesus is already within thee (whoever thou art), living, stirring, calling, knocking at the door of thy heart.’ (Spirit of Prayer, Part I. p. 55.) ‘Every man has Christ in his spirit, lying there as in a state of insensibility and death’ (Spirit of Love, Part II. p. 34). But He is living, for all that. And though ‘in a state of insensibility,’ He is ‘stirring, calling, knocking at the door of the heart’! ‘Something of heaven’ (you use this phrase as equivalent with Christ) ‘lies in every soul in a state of inactivity and death’ (page 35).

These are your arguments to prove that Christ is in every man -- a blessing which St. Paul thought was peculiar to believers. He said, ‘Christ is in you except ye be reprobates,’ unbelievers. You say, Christ is in you whether ye be reprobates or no. ‘If any man hath not the Spirit of Christ, he is none of His,’ saith the Apostle. Yea, but ‘every man,’ saith Mr. Law, ‘hath the Spirit of God. The Spirit of Christ is in every soul’ (Spirit of Prayer, Part I. p. 63). ‘He that hath not the Son of God hath not life,’ saith St. John. But Mr. Law saith, ‘Every man hath the Son of God.’ Sleep on, then, ye sons of Belial, and take your rest; ye are all safe: for ‘he that hath the Son hath life.’ There can hardly be any doctrine under heaven more agreeable to flesh and blood; nor any which more directly tends to prevent the very dawn of conviction, or at least to hinder its deepening in the soul and coming to a sound issue. None more naturally tends to keep men asleep in sin and to lull asleep those who begin to be awakened. Only persuade one of this, ‘Christ is already in thy heart; thou hast now the inspiration of His Spirit; all the peace and joy of God are within thee -- yea, all the holy nature, tempers, and Spirit of Christ’; and you need do no more: the siren-song quiets all his sorrow and fear. As soon as you have sewed this pillow to his soul he sinks back into the sleep of death. 6. But you have made an ample amends for this by providing so short and easy a way to heaven; -- not a long, narrow, troublesome, round-about path, like that described in the Bible, but one that will as compendiously save the soul as Dr. Ward's ‘pill and drop’ heal the body [Joshua Ward (1685-1761), a quack doctor, made a fortune by his ' drop and pill' remedy, a compound of antimony. See Dic. Nat. Biog.]; a way so plain that they who follow it need no Bible, no human teaching, no outward means whatever, being every one able to stand alone, every one sufficient for himself!

There is abundantly greater danger of this when we fancy we have no longer need to ‘be taught of man.’ To this your late writings directly lead. One who admires them will be very apt to cry out, ‘I have found all that I need know of God, of Christ, of myself, of heaven, of hell, of sin, of grace, and of salvation’ (Part 114 p. 4). And the rather because you yourself affirm roundly, ‘When once we apprehend the all of God and our own nothingness’ (which a man may persuade himself he does in less than four-and-twenty hours), ‘it brings a kind of infallibility into the soul in which it dwells; all that is vain and false and deceitful is forced to vanish and fly before it' (Part I. p. 95). Agreeably to which you tell your convert, ‘You have no questions to ask of anybody’ (Spirit of Love, Part II. p. 218). And if, notwithstanding this, he will ask, ‘But how am I to keep up the flame of love’ you answer, ‘I wonder you should want to know this. Does a blind or sick or lame man want to know how he should desire sight, health, or limbs’ (Spirit of Prayer, Part II. p. 165.) No; but he wants to know how he should attain and how he should keep them. And he who has attained the love of God may still want to know how he shall keep it. And he may still inquire, ‘May I not take my own passions or the suggestions of evil spirits for the workings of the Spirit of God’ (page 198). To this you answer, ‘Every man knows when he is governed by the spirit of wrath, envy, or covetousness as easily and as certainly as he knows when he is hungry’ (ibid.). Indeed he does not; neither as easily nor as certainly. Without great care he may take wrath to be pious zeal, envy to be virtuous emulation, and covetousness to be Christian prudence or laudable frugality. ‘Now, the knowledge of the Spirit of God in yourself is as perceptible as covetousness.’ Perhaps so; for this is as difficultly perceptible as any temper of the human soul. ‘And liable to no more delusion.’ Indeed it need not; for this is liable to ten thousand delusions.

You add: ‘His Spirit is more distinguishable from all other spirits than any of your natural affections are from one another’ (page 199). Suppose joy and grief: is it more distinguishable from all other spirits than these are from one another Did any man ever mistake grief for joy No, not from the beginning of the world. But did none ever mistake nature for grace Who will be so hardy as to affirm this But you set your pupil as much above the being taught by books as being taught by men. ‘Seek,’ say you, ‘for help no other way, neither from men nor books; but wholly leave yourself to God’ (Spirit of Love, Part II. p. 225). But how can a man ‘leave himself wholly to God’ in the total neglect of His ordinances The old Bible way is to ‘leave ourselves wholly to God’ in the constant use of all the means He hath ordained. And I cannot yet think the new is better, though you are fully persuaded it is. ‘There are two ways,’ you say, ‘of attaining goodness and virtue: the one by books or the ministry of men; the other by an inward birth. The former is only in order to the latter.’ This is most true, that all the externals of religion are in order to the renewal of our soul in righteousness and true holiness, But it is not true that the external way is one and the internal way another. There is but one scriptural way wherein we receive inward grace -- through the outward means which God hath appointed.

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. And what must the consequence be if we thus ‘break,’ yea, ‘and teach men so,’ not ‘one’ only, neither ‘the least,’ of ‘His commandments’ Even that we ‘shall be called the least in the kingdom of heaven.’ God grant this may not fall on you or me! 7. However, whether we have a place in heaven or not, you are very sure we shall have none in hell. For there is no hell in rerum natura, ‘no such place in the universe.’ You declare this over and over again in great variety of expressions. It may suffice to mention two or three: ‘Hell is no penalty prepared or inflicted by God’ (Spirit of Prayer, Part II. p. 33). ‘Damnation is only that which springs up within you’ (Spirit of Love, Part II. p. 47). ‘Hell and damnation are nothing but the various operations of self’ (Spirit of Prayer, Part I. p. 79). I rather incline to the account published a few years ago by a wise and pious man (the late Bishop of Cork [Dr. Peter Browne's Procedure (or Progress), Extent, and Limits of Human Understanding, pp. See letter of Feb. 18, 1756, to Samuel Furly.]), where he is speaking of the improvement of human knowledge by revelation. Some of his words are,--

Pay the printers yourself; that is the sure way, unless Jo. Spencer [See letters of Jan. 7, March 4, and June 18.] gives you his account as I have written. I hope H. Brown [Brown was apparently engaged at the Book-Room.] will do everything you bid him. Else you must send him home. I have wrote to Mr. Blackwell from Dublin. Peace be with your spirit!

But is it immoral It is immoral to think, speak, or act contrary to the love which ‘thinketh no evil.’ Now, of this both Charles and you are palpably guilty in thinking the body of the Methodists (either preachers or people) are fallen from the simplicity and uprightness of the gospel. Whatever seven or eight of the preachers may be who have warmly debated this point with you, whatever two or three hundred of the people may be who have been hurt by the disputants on either side, the main body of the Methodists never were more simple or upright than at this day. Therefore your thinking so ill of both preachers and people is a manifest breach of the law of love. And whoever is or is not fallen from the spirit of the gospel, it is certain you are for one. But after all this pother, what is the persecution concerning which you make so loud an outcry Why, some of our lay preachers did what we thought was both ill in itself and likely to do much harm among the people. Of this, complaint was made to me. And what did I do Did I expel those preachers out of our community Not so. Did I forbid them to preach any more Not so neither. Did I degrade them from itinerant to local preachers Net so much as this. I told them I thought the thing was wrong and would do hurt, and therefore advised them to do it no more. Certainly this is a new species of persecution! I cannot but think you might as well call it murder. ‘Oh, but you would have done more if they had persisted.’ That is, I would have persecuted. Whatever I would have done if things had been which were not, I have not done it yet. I have used no arbitrary, no coercive power -- nay, no power at all in this matter but that of love. I have given no man an ill word or an ill look on the account. I have not withdrawn my confidence or my conversation from any. I have dealt with every man as, if the tables were turned, I should desire he would deal with me.

‘I wish I could say that anything of wicked lewdness would have met with the same opposition’! Is not this pretty, Brother Norton Do you subscribe to this I think you know us better. Do we not so much as advise our preachers and people to abstain from wicked lewdness ‘Can it be denied that known wantonness, that deceit and knavery have been among us, and that little notice has been taken of it ‘I totally deny it. Much notice has been taken, by me in particular, of what evil has been done by any preacher. I have constantly examined all the parties, and have in every instance so far animadverted on the delinquent as justice joined with mercy required. ‘My crime is that I would worship Christ as His word, His Spirit, and my own conscience teach me. Let God and man be witness that we part for this and nothing else.’ Namely, because I am of a different judgment, and cannot approve of what I judge to be wrong. So says W. Darney, ‘My crime is that I would preach Christ as His word, His Spirit, and my own conscience teach me.’ But he has fir more ground for complaint than you: for we ourselves separated him from us; whereas you call God and man to witness that you separate yourself for this and nothing else - that I cannot approve what I judge to be wrong. But this is not all your crime. You have also drank into the spirit of James Wheatley; and you have adopted his very language: you are become, like him, an accuser of your brethren. O Charles, it was time you should separate from them; for your heart was gone from them before! ‘Whatever motives of another kind might be blended with those that really belonged to your conscience, in your rejecting what I laid before you’ (not consenting that I should administer), ‘God knows.’ I know of none. I have no other motive of acting than the glory of God and the good of souls. Here again you are become not only an accuser but a false accuser and an unjust judge of your brother.

To Samuel Furly Date: LONDON, February 11, 1757. Source: The Letters of John Wesley (1757) Author: John Wesley --- The times and seasons of continuing comfort and all other spk~ual blessings the Father hath reserved in His own power. And them may be many wise reasons unknown to us (who are of yesterday and know nothing) why He does not answer every prayer as soon as we offer it. Indeed, one very common reason is sin lieth at the door -- perhaps sin of omission, the not following the light, not using the power we have. I know not that this is your cue. Possibly God may see good to take this way to break the stubbornness of your will and destroy your pride of understanding. Certainly you am in the hands of Him that loves you, and that will speedily deliver, if you persevere in waiting for Him and in rejecting all comfort but that which flows from the Spirit of adoption, crying in your heart, Abba Father!

To Thomas Olivers Date: LEWISHAM, March 24, 1757. Source: The Letters of John Wesley (1757) Author: John Wesley --- DEAR TOMMY, --We should neither be forward nor backward in believing those who think they have attained the second blessing. Of those in Courtmatrix and Ballingarrane I can form no judgment yet. Barely to feel no sin, or to feel constant peace, joy, and love, will not prove the point. We have known some who remained in that state for several years, and yet have afterwards lost almost all they had received. In the two sermons on this subject, the Minutes of the Conference, the preface to the second and third volumes of Hymns, and some of our controversial writings, you have a full account of Christian Perfection. [The Circumcision of the Heart, preached before Oxford University on Jan. 1, 1733, and Christian Perfection, 1741; Hymns and Sacred Poems 1741, 1742; and Minutes, 1744.] (1) It undoubtedly implies salvation from all sin, inward and outward, into all holiness. (2) Without it none can be admitted into heaven, nor be completely happy upon earth. But we must speak very tenderly on this head, for it is far better to lead men than to drive. Study to recommend it rather as amiable and desirable than as necessary. (3) A gradual growth in grace precedes, but the gift itself is always given instantaneously. I never knew or heard of any exception; and I believe there never was one. (4) One fruit given at the same instant (at least usually) is a direct, positive testimony of the Spirit that the work is done, that they cannot fall away, that they cannot sin. In consequence of this they have no slavish fear, but uninterrupted sight, love, and joy, with continual growth in wisdom, holiness, and happiness, till they are filled with all the fullness of God. Beware of pride and stubbornness. Consult Brother Hopper in all things. Be obstinate only in pressing on to perfection. My love to Fanny and Sally Moore. They forget me as soon as I cross the water. Peace be with your spirit. -- I am Your affectionate brother.

To his Wife Date: LIVERPOOL, April 24, 1757. [April 24 was a Sunday, and Wesley heard ‘two very useful sermons at St. Thomas’s Church.’ See Journal, iv. 203.] Source: The Letters of John Wesley (1757) Author: John Wesley --- I see plainly, my dear Molly, you are resolved to make me love you better and better. Be as careful as ever you will (only not so as to make yourself sick) and as diligent as ever you can. This is one of the talents which God has given you. O use it to the uttermost! Put forth all your strength in things temporal as well as in things spiritual. Whatsoever your hand findeth to do, do it with your might. What a blessed rule is that of Kempis. ‘Do what is in thee, and God will supply what is lacking’! Only, my love, watch over your own spirit! Take heed that it be not sharpened. Fret not thyself because of the ungodly, but in quietness and patience possess your own soul. I believe my letter to the Stewards will stir them up. What if you gave it to T. Butts [See letter of March 27, 1751.] and desired him and John Matthews [John Matthews died of consumption on Dec. 28, 1764. During twenty years Wesley did not remember his saying or doing anything he would wish to have been unsaid or undone. See Journal v. 93, 103; and letter of April 24, 1761.] to second it If they speak to William Atkinson [See letter of March 9, 1765.] in good earnest, it will certainly do good, one way or the other. [Mrs. Wesley had evidently made some suggestion for business arrangements.] Now I have burnt your letter. My health continues to a miracle. Ten days hence I shall probably see John Haime [See letter of March 1744, and June 21, 1748.]; and Joseph Jones [Joseph Jones was for some time one of Wesley’s preachers. He married, and settled in Somersetshire as a farmer. See Atmore’s Memorial pp. 225-6; Journal, iv. 328; and for Bilbrook, Staffordshire, iii. 519 iv. 14.] if he finds his way back from Bilbrook. It grows late: but I could not persuade myself to lose one post; though I cannot tell you how much I am, dear Molly, Your affectionate Husband, Lover and Friend.

Health you shall have if health be best. And He that gives it will give a blessing with it -- an increase of spiritual as well as of bodily strength, but it is strength to labor not to sit still. And this strength will either increase or decrease in the same proportion with your sense of His love. You may lose this sense either (1) by committing sin; or (2) by omitting duty; or (3) by giving way to pride, anger or any other inward sin; or (4) by not watching unto prayer, by yielding to indolence or spiritual sloth. But it is no more necessary that we should ever lose it than it is necessary we should omit duty or commit sin. Mr. Law, therefore, speaking on this head, betrays deep ignorance both of the Scripture and the inward work of God. You are more liable to receive hurt from his late writings than from any others which I know. I shall write to Sammy [Her brother at Cambridge.] in the morning: it would not have been amiss if you had spoken freely to me concerning him. Why should not you, now you have in some measure broke that natural shyness, speak all that is in your heart to, dear Miss Furly, Your truly affectionate friend and brother.

To Dorothy Furly Source: The Letters of John Wesley (1757) Author: John Wesley --- NEWCASTLE-UPON-TYNE, June 18, 1757. I am the more jealous over you, because I know you are liable to be much influenced by fair words, especially when they are spoken by persons of sense and in an agreeable manner. And flesh and blood are powerful advocates for conformity to the world, particularly in little things. But, blessed be God, we have an unction from the Holy One ready to teach us of all things. O let us attend to this inward teaching, which indeed is always consonant with the word. Then the word, applied by the Spirit, shall be a light in all our ways and a lamp in all our paths. Fight on and conquer I Change of place, as you observe, is but a little thing. But God has in some measure changed your heart, wherein you have great reason to rejoice. And, having received the first fruits of the Spirit, righteousness, peace, and joy in the Holy Ghost, patiently and earnestly war for the great change, whereby every root of bitterness may be torn up. You may profitably converse with even those honorable Christians, if you watch and pray that they do not infect you (1) with Mystical notions, which stand in full opposition to plain old Bible divinity; or (2) with their odd, senseless jargon of a catholic spirit, whereby they have themselves suffered great loss. The spirit of the world I think you are aware of already, and indeed there is danger in every approach to it. I have heard from both Mrs. Gaussen [Charles Wesley writes from the Foundry to his wife on Sept. 21, 1755, ‘Why do you leave Mrs. Gaussen out of your “kind remembrance” You have no friend loves you better.’ See letter of Sept. 25.] and Miss Bosanquet. There is a poor, queer old woman in Bristol (if she is not gone to paradise) with whom it might do you good to talk. John Jones [See letter of April 16 1748.] knows her. Her name is Elizabeth Edgecomb. Peace be with your spirit. -- I am, dear Miss Furly, Your affectionate brother and servant.

To Dorothy Furly Source: The Letters of John Wesley (1757) Author: John Wesley --- York, July [11], 1757. DEAR MISS FURLY, -- I cannot write to you now so fury as I would; but I must send a few fines. Mere temptation certainly does not weaken without yielding to temptation. Yet an heaviness and soreness may remain upon the spirit till there is a fresh discovery of the love of God. A jealous fear of offending God is good. But what have you to do with any other fear Let love cast it all out, and at the same time make you tenfold mere afraid of doing anything small or great which you cannot offer up as an holy sacrifice acceptable to God through Jesus Christ. All who are without this fear (and much more all who call it legal, who revile the precious gift of God, and think it an hindrance to ‘the growing up in Christ’) are Antinomians in the inmost soul. Come not into their secret, my dear Miss Furly; but pray for more and more of that ‘legal spirit,’ and you will more and more rejoice Your affectionate servant.

5. ‘Does not this conduct on the whole savor of a party spirit and show a desire to please Methodists as Methodists ‘I am not conscious of any such spirit, or of any desire but that of pleasing all men for their good to edification. I have as great a desire thus to please you as any Methodist under heaven. You add one thing more, which is of deep importance and deserves a particular consideration. ‘You spoke to Mr. Vowler of our being as one man. Nothing is so desirable: but really before it can be effected, something must be done on your part more than paying us visits; which, as far as I can see, can serve no other purpose in present circumstances than to bring us under needless difficulties.’ I did, indeed speak to Mr. Vower ‘of our being as one man’; and not to him only, but to several others for it lay much upon my heart. Accordingly I proposed that question to all who met at our late Conference, [Which met in London on Aug. 4.] ‘What can be done in order to a closer union with the clergy who preach the truth ‘We all agreed that nothing could be more desirable. I in particular have long desired it; not from any view to my own ease or honor or temporal convenience in any kind, but because I was deeply convinced it might be a blessing to my own soul and a means of promoting the general work of God.

It is also no small advantage that the person who reads prayers, though not always the same, yet is always one who may be supposed to speak from his heart, one whose life is no reproach to his profession, and one who performs that solemn part of divine service, not in a careless, hurrying, slovenly manner, but seriously and slowly, as becomes him who is transacting so high an affair between God and man. Nor are their solemn addresses to God interrupted either by the formal drawl of a parish clerk, the screaming of boys who bawl out what they neither feel nor understand, or the unseasonable and unmeaning impertinence of a voluntary on the organ. When it is seasonable to sing praise to God, they do it with the spirit and with the understanding also; not in the miserable, scandalous doggerel of Hopkins and Sternhold, but in psalms and hymns which are both sense and poetry, such as would sooner provoke a critic to turn Christian than a Christian to turn critic. What they sing is therefore a proper continuation of the spiritual and reasonable service; bring selected for that end, not by a poor humdrum wretch who can scarce read what he drones out with such an air of importance, but by one who knows what he is about and how to connect the preceding with the following part of the service. Nor does he take just ‘two staves,’ but more or less, as may best raise the soul to God; especially when sung in well-composed and well-adapted tuner not by an handful of wild, unawakened striplings, but by an whole serious congregation; and these not lolling at ease, or in the indecent posture of sitting drawling out one word after another, but all standing before God, and praising Him lustily and with a good courage. Nor is it a little advantage as to the next part of the service to hear a preacher whom you know to live as he speaks, speaking the genuine gospel of present salvation through faith, wrought in the heart by the Holy Ghost, declaring present, free, full justification, and enforcing every branch of inward and outward holiness. And this you hear done in the most clear plain, simple, unaffected language, yet with an earnestness becoming the importance of the subject and with the demonstration of the Spirit.

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

To the point then. The power I speak of is a power of decreeing rites and ceremonies, of appointing such circumstantials (suppose) of public worship as are in themselves purely indifferent, being no way determined in Scripture. And the question is, ‘Hath Christ expressly commanded that this power shall never be claimed nor ever yielded by any of His followers’ This I deny. How do you prove it Why, thus: ‘If the Church of England has this power, so has the Church of Rome’ (page 4). Allowed. But this is not to the purpose. I want ‘the express command of Christ.’ You say, ‘Secondly, the persons who have this power in England are not the clergy but the Parliament’ (pages 8-9). Perhaps so. But this also strikes wide. Where is ‘the express command of Christ’ You ask, ‘Thirdly, how came the civil magistrate by this power’ (Page 11.) ‘Christ commands us to “call no man upon earth father and master” -- that is, to acknowledge no authority of any in matters of religion’ (page 12). At length we are come to the express command, which, according to your interpretation, is express enough - ‘that is, Acknowledge no authority of any in matters of religion,’ own no power in any to appoint any circumstance of public worship, anything pertaining to decency and order. But this interpretation is not allowed. It is the very point in question. We allow Christ does here expressly command to acknowledge no such authority of any, as the Jews paid their Rabbis, whom they usually styled either fathers or masters, implicitly believing all they affirmed and obeying all they enjoined. But we deny that He expressly commands to acknowledge no authority of governors in things purely indifferent, whether they relate to the worship of God or other matters.

To his Wife GRIMSBY, April 9, 1759. Source: The Letters of John Wesley (1759) Author: John Wesley --- MY DEAR MOLLY,--I must write once more. Then, if I hear nothing from you, I have done. About a year ago, while I suspected nothing less, you opened my bureau and took out many of my letters and papers. Mr. Blackwell advised me, before you, if you refused to restore them, to send that instant for a smith, and break open your bureau and take my own. To prevent which you restored them. But it was not long before you robbed me again, and showed my private letters to more than twenty different persons on purpose to make them have an ill opinion of me. For the same end you spoke much evil of me while I was several hundred miles off. Your presence was that I conversed with Sister Ryan and Crosby. [See letters of July 12, 1758, and March 2and Oct. 23, 1759.] I know it was only a presence, and told your friends the humouring you herein would leave matters just where they were. I knew giving a person drink would not cure a dropsy. However, at their instance I made the experiment. I broke off all correspondence with them, whether by speaking or writing. For a while, having gained your point, you was in a good humour. Afterwards it was just as I said. You robbed me again; and your sin (as before) carried its own punishment: for the papers you had stole harrowed up your soul and tore your poor fretful spirit in pieces.

To Miss March Editor's Introductory Notes: 1760 Source: The Letters of John Wesley (1760) Author: John Wesley --- [3] WEDNESBURY, March 4, 1760. Certainly the more freedom you use the more advantage you will find. But at the same time it will be needful continually to remember from whom every good and perfect gift cometh. If He blesses our intercourse with each other, then we shall never repent of the labour. It is a blessing indeed when God uncovers our hearts and clearly shows us what spirit we are of. But there is no manner of necessity that this self-knowledge should make us miserable. Certainly the highest degree of it is well consistent both with peace and joy in the Holy Ghost. Therefore how deeply soever you may be convinced of pride, self-will, peevishness, or any other inbred sin, see that you do not let go that confidence whereby you may still rejoice in God your Saviour. Some, indeed, have been quite unhappy, though they retained their faith, through desire on the one hand and conviction on the other. But that is nothing to you; you need never give up anything which you have already received: you will not, if you keep close to that,-- For this my vehement soul stands still; Restless, resigned, for this I wait. We have a fuller, clearer knowledge of our own members than of those belonging to other Societies; and may therefore, without any culpable partiality, have a better opinion of them. It is a great thing to spend all our time to the glory of God. But you need not be scrupulous as to the precise time of reading and praying; I mean, as to the dividing it between one and the other. A few minutes one way or the other are of no great importance. May He who loves you fill you with His pure love!--I am Your affectionate brother.

To Ebenezer Blackwell ()Editor's Introductory Notes: 1760 Source: The Letters of John Wesley (1760) Author: John Wesley --- [4] MANCHESTER, March I 7, I 760. SIR,--The humanity which you showed during the short time I had the pleasure of conversing with you at Lewisham emboldens me to trouble you with a line in behalf of a worthy man. I apprehend the collector at Northwich in Cheshire has informed the Honourable Board that 'Mr. James Vine is a preacher at Northwich and makes disturbances in the town.' That he attends the preaching of the Methodists is true; but it is not true that he is a preacher. It is likewise true that the rabble of Northwich have sometimes disturbed our congregations; but herein Mr. Vine was only concerned as a sufferer, not an actor. I know him to be a careful, diligent officer, and a zealous lover of King George. Wishing you all temporal and spiritual blessings, I remain, sir, Your obedient servant.

To Ebenezer Blackwell NEWRY, April 26, 1760, Source: The Letters of John Wesley (1760) Author: John Wesley --- DEAR SIR,--I hope your lameness is now at an end, but not the benefit you have reaped from it. May we not in every trial, great or small, observe the hand of God And does He send any sooner than we want it or longer than we want it I found the inflammation which I had in my eyes last month [The inflammation began at Warrington, and 'was much increased by riding forty miles with a strong and cold wind exactly in my face' to Chester. See Journal, iv. 373] came just in the right time. The danger is that anything of this kind should pass over before the design of it is answered. Whether Miss Freeman [She went with him in Dublin to see the French prisoners sent from Carrickfergus. See Journal, iv. 377; and letter of May 28, 1757.] should make use of Lough Neagh, or Lough Leighs (forty miles nearer Dublin), I suppose she is not yet able to determine till I can send her some farther information. And that I cannot do to my own satisfaction till I am upon the spot; for though Lough Neagh is scarce fifteen miles from hence, yet I can hardly find any one here who knows any more of the circumstances of it than if it lay in the East Indies. Hitherto I have had an extremely prosperous journey. And all the fields are white to the harvest. But that the labourers are few is not the only hindrance to the gathering it in effectually. Of those few, some are careless, some heavy and dull, scarce one of the spirit of Thomas Walsh. The nearest to it is Mr. Morgan [James Morgan. See letters of Sept. 2, 1758, and June 23, 1760.]; but his body too sinks under him, and probably will not last long. In a few days I expect to be at Carrickfergus, [See next letter.] and to have from those on whose word I can depend a full account of that celebrated campaign. I believe it will be of use to the whole kingdom. Probably the Government will at last awake and be a little better prepared against the next encounter.

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.

To the Editor of the 'London Chronicle' Editor's Introductory Notes: 1760 Date: LONDON, September 17, 1760. Source: The Letters of John Wesley (1760) Author: John Wesley --- SIR,--As you sometimes insert things of a religious nature in your paper, I shall count it a favour if you will insert this. Some years ago I published A Letter to Mr. Law, and about the same time An Address to the Clergy. Of the former Mr. Law gives the following account in his Collection of Letters lately published: To answer Mr. Wesley's letter seems to be quite needless, because there is nothing substantial or properly argumentative in it. I was once a kind of oracle to Mr. Wesley. I judged him to be much under the power of his own spirit. To this was owing the false censure which he published against the Mystics as enemies to good works. (Pages 128, 130.) His letter is such a juvenile composition of emptiness and pertness as is below the character of any man who had been serious in religion for half a month. It was not ability but necessity that put his pen into his hand. He had preached much against my books, and forbid his people the use of them; and for a cover of all this he promised from time to time to write against them; therefore an answer was to be made at all adventures. He and the Pope conceive the same reasons for condemning the mystery revealed by Jacob Behmen. (Page 190.) Of the latter he gives this account:

The pamphlet you sent is worse than no advice at all; but infinitely beyond Mr. Wesley's Babylonish Address to the Clergy, almost all of which is empty babble, fitter for an old grammarian that was grown blear-eyed in mending dictionaries than for one who had tasted of the powers of the world to come (page 198). I leave others to judge whether an answer to that letter be quite needless or no, and whether there be anything substantial in it; but certainly there is something argumentative. The very queries relating to Jacob's Philosophy are arguments, though not in form; and perhaps most of them will be thought conclusive arguments by impartial readers. Let these likewise judge if there are not arguments in it (whether conclusive or no) relating to that entirely new system of divinity which he has revealed to the world. It is true that Mr. Law, whom I love and reverence now, was once 'a kind of oracle' to me. He thinks I am still 'under the power of' my 'own spirit,' as opposed to the Spirit of God. If I am, yet my censure of the Mystics is not at all owing to this, but to my reverence for the oracles of God, which, while I was fond of them, I regarded less and less; till at length, finding I could not follow both, I exchanged the Mystic writers for the scriptural.

To Miss March LONDON, November 11, 1760. Source: The Letters of John Wesley (1760) Author: John Wesley --- Conviction is not condemnation. You may be convinced, yet not condemned; convinced of useless thoughts or words, and yet not condemned for them. You are condemned for nothing, if you love God and continue to give Him your whole heart. Certainly spiritual temptations will pass through your spirit, else you could not feel them. I believe I understand your state better than you do yourself. Do not perplex yourself at all about what you shall call it. You are a child of God, a member of Christ, an heir of the kingdom. What you have hold fast (whatever name is given to it), and you shall have all that God has prepared for them that love Him. Certainly you do need more faith; for you are a tender, sickly plant. But see,-- Faith while yet you ask is given; God comes down, the God and Lord That made both earth and heaven! You cannot live on what He did yesterday. Therefore He comes to-day! He comes to destroy that tendency to levity, to severe judging, to anything that is not of God. Peace be with your spirit!

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

But the Methodists do not hold 'good works meritorious.' No; neither does ours, or any other Protestant Church. But meantime they hold it is their bounder duty, as they have time, to do good unto all men; and they know the day is coming wherein God will reward every man according to his works. But they 'act with sullenness and sourness, and account innocent gaiety and cheerfulness a crime almost as heinous as sacrilege.' Who does Name the men. I know them not, and therefore doubt the fact; though it is very possible you account that kind of gaiety innocent which I account both foolish and sinful. I know none who denies that true religion--that is, love, the love of God and our neighbour--'elevates our spirits, and renders our minds cheerful and serene.' It must, if it be accompanied (as we believe it always is) with peace and joy in the Holy Ghost, and if it produces a conscience void of offence toward God and toward man. But they 'preach up religion only to accomplish a lucrative design, to fleece their hearers, to accumulate wealth, to rob and plunder, which they esteem meritorious.' We deny the fact. Who is able to prove it Let the affirmer produce his witnesses, or retract. This is the sum of your correspondent's charge, not one article of which can be proved; but whether it can or no, 'we have made them,' says he, 'a theatrical scoff and the common jest and scorn of every chorister in the street.' It may be so; but whether you have done well herein may still admit of a question. However, you cannot but wish 'we had some formal Court of Judicature erected' (happy Portugal and Spain!) 'to take cognizance of such matters.' Nay, cur optas quod habes [Horace's Satires, 1. iii. 126.] Why do you wish for that you have already The Court is erected: the holy, devout playhouse is become the House of Mercy; and does take cognizance hereof 'of all pretenders to sanctity, and happily furnishes us with a discerning spirit to distinguish betwixt right and wrong.' But I do not stand to their sentence; I appeal to Scripture and reason, and by these alone consent to be judged. --I am, sir, Your humble servant.

But 'no power in England ought to be independent of the supreme power.' Most true; yet 'the Romanists own the authority of a Pope, independent of civil government.' They do, and thereby show their ignorance of the English Constitution. 'In Great Britain we have many popes, for so I must call all who have the souls and bodies of their followers devoted to them.' Call them so, and welcome. But this does not touch me; nor Mr. Whitefield, Jones, [Thomas Jones, M.A., of St. Saviour's, Southwark, died of fever on June 6, 1762, in his thirty-third year. He set up a weekly lecture in his church: but before long this was stopped by his enemies. See letter to Wesley in Arminian Mag. 1780, p. 165; Tyerman's Wesley, ii. 324-5.] or Romaine; nor any whom I am acquainted with. None of us have our followers --thus devoted to us. Those who follow the advice we constantly give are devoted to God, not man. But 'the Methodist proclaims he can bring into the field twenty-five thousand men.' What Methodist? Where and when? Prove this fact, and I will allow you I am a Turk.

To the Earl of Dartmouth (?) Date: LIVERPOOL, April 10, 1761. Source: The Letters of John Wesley (1761) Author: John Wesley --- DEAR SIR, --1. In order to answer the question more clearly which Mr. [Downing [See previous letter.']] has proposed to you, it may be well look a little backward. Some years since, two or three clergymen of the Church of England, who were above measure zealous for all her rules and orders, were convinced that religion is not an external thing, but 'righteousness and peace and joy in the Holy Ghost,' and that this righteousness and peace and joy are given only to those who are justified by faith. As soon as they were convinced of these great truths, they preached them; and multitudes flocked to hear. For these reasons, and no others, real or pretended (for as yet they were strictly regular), because they preached such doctrine, and because such multitudes followed them, they were forbid to preach in the churches. Not daring to be silent, they preached elsewhere, in a school, by a river-side, or upon a mountain; and more and more sinners forsook their sins and were filled with peace and joy in believing. 2. But at the same time huge offence was taken at their 'gathering congregations' in so irregular a manner; and it was asked, -- (1) 'Do you judge that the Church with the authority of the State has power to enact laws for her own government?' I answer: If a dispensation of the gospel is committed to me, no Church has power to enjoin me silence. Neither has the State; though it may abuse its power and enact laws whereby I suffer for preaching the gospel. (2) 'Do you judge it your duty to submit to the laws of the Church and State as far as they are consistent with a good conscience?' I do. But 'woe is me if I preach not the gospel': this is not consistent with a good conscience. (3) 'Is it a law of the Church and State that none of her ministers shall gather congregations but by the appointment of the bishop? If any do, does not she forbid her people to attend them? Are they not subversive of the good order of the Church? Do you judge there is anything sinful in such a law?'

To his Wife Date: WHITEHAVEN, April 24, 1761. Source: The Letters of John Wesley (1761) Author: John Wesley --- MY DEAR MOLLY,--Although I have not had any answer to my former letters, yet I must trouble you once more, and repeat the advice I gave you before, 'Beware of tale-bearers.' God has given you plenty of temporal blessings; and if you only avoid this snare (to which your natural temper lays you open), you may have plenty of spiritual too. Indeed, He mingles afflictions with your cup. But may not these be blessings also? May they not be admirable means to break the impetuosity and soften the harshness of your spirit? Certainly they may. Certainly they have this effect on many; and why not on you likewise? Is not everything contrary to your will intended to conquer it, and to bring it into a full subordination to the will of God? And when once this is done, what can hurt you? Then you are invulnerable; you are defended from head to foot by armour which neither the world nor the devil can pierce. Then you will go on unmoved, through honour and dishonour, through evil report and good report. You will happily experience in your own soul the truth of that fine observation, 'In the greatest afflictions which can befall the just, either from heaven or earth, they remain immovable in virtue, and perfectly submissive to God, by an inward, loving regard to Him uniting all the powers of their soul.'--I am with much sincerity, dear Molly, Your affectionate Husband. What is become of the Chancery suit? Of Noah [Noah and Anthony Vazeille, her sons.]? Of John [See letter of April 24, 1757.] and Jenny Matthews, and poor Anthony?

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

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

To Dorothy Furly ST. IVES, September 15, 1762. Source: The Letters of John Wesley (1762) Author: John Wesley --- MY DEAR SISTER,--Whereunto you have attained hold fast. But expect that greater things are at hand; although our friend [Apparently her brother. See letter of July 30, and the next one.] talks as if you were not to expect them till the article of death. Certainly sanctification (in the proper sense) is 'an instantaneous deliverance from all sin,' and includes 'an instantaneous power then given always to cleave to God.' Yet this sanctification (at least, in the lower degrees) does not include a power never to think an useless thought nor ever speak an useless word. I myself believe that such a perfection is inconsistent with living in a corruptible body; for this makes it impossible 'always to think right.' While we breathe we shall more or less mistake. If, therefore, Christian perfection implies this, we must not expect it till after death. I want you to be all love. This is the perfection I believe and teach. And this perfection is consistent with a thousand nervous disorders, which that high-strained perfection is not. Indeed, my judgement is that (in this case particularly) to overdo is to undo, and that to set perfection too high (so high as no man that we ever heard or read of attained) is the most effectual (because unsuspected) way of driving it out of the world. Take care you are not hurt by anything in the Short Hymns contrary to the doctrines you have long received. Peace be with your spirit!--I am Your affectionate brother.

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

But I dislike something which has the appearance of pride, of overvaluing yourselves and undervaluing others, particularly the preachers: thinking not only that they are blind and that they are not sent of God, but even that they are dead--dead to God, and walking in the way to hell; that they are going one way, you another; that they have no life in them. Your speaking of yourselves as though you were the only men who knew and taught the gospel; and as if not only all the clergy, but all the Methodists besides, were in utter darkness. I dislike something that has the appearance of enthusiasm, overvaluing feelings and inward impressions: mistaking the mere work of imagination for the voice of the Spirit; expecting the end without the means; and undervaluing reason, knowledge, and wisdom in general. I dislike something that has the appearance of Antinomianism, not magnifying the law and making it honourable; not enough valuing tenderness of conscience and exact watchfulness in order thereto; using faith rather as contradistinguished from holiness than as productive of it. But what I most of all dislike is your littleness of love to your brethren, to your own Society; your want of union of heart with them and bowels of mercies toward them; your want of meekness, gentleness, longsuffering; your impatience of contradiction; your counting every man your enemy that reproves or admonishes you in love; your bigotry and narrowness of spirit, loving in a manner only those that love you; your censoriousness, proneness to think hardly of all who do not exactly agree with you: in one word, your divisive spirit. Indeed, I do not believe that any of you either design or desire a separation; but you do not enough fear, abhor, and detest it, shuddering at the very thought. And all the preceding tempers tend to it and gradually prepare you for it. Observe, I tell you before. God grant you may immediately and affectionately take the warning! 3. As to your outward behaviour, I like the general tenor of your life, devoted to God, and spent in doing good. But I dislike your slighting any, the very least rules of the bands or Society, and your doing anything that tends to hinder others from exactly observing them. Therefore--

To Mrs. Moon Source: The Letters of John Wesley (1762) Author: John Wesley --- [9] CANTERBURY, November 5, 1762. MY DEAR SISTER,--Ten times I believe I have been going to answer your last, and have been as often hindered. Surely Satan does not approve of our corresponding together. And no wonder, seeing he does not like what tends to the furtherance of the kingdom of God. And this your letters always do. I find an animating, strengthening power in them. And this is what I particularly want; for I often feel a feebleness of soul, a languor of spirit, so that I cannot as I would press forward toward the mark. This I am particularly sensible of when I am in company with serious, good-natured people, who are not alive to God, and yet say nothing that one can well reprove. I am then apt to sit silent, and make as it were a drawn battle. I want vigour of spirit to break through, whether they will hear or whether they will forbear. Help me forward, my friend, by your prayers. If that fever continues in the country still, you may cure all that are taken ill near you. But it must be helped at the beginning. (1) No bleeding, no blistering: these are extremely hurtful. (2) Give the patient a pint of spring water sweetened with a large spoonful of treacle, lying down in bed. If this is taken at the beginning of the fever, I never once knew it fail. How does the work of God now go on round about you Is Brother Cotty [James Cotty was a preacher from 1767 to 1780.] able to preach And can John Manners [See letter of March 24, 1761.] do anything I want much to know the particulars of Miss Romaine's [Probably a relative of the Rev. William Romaine, who was born at Hartlepool in 1714.] experience. I wish she would write to me. Do you find a growth in grace in lowliness, meekness, patience May our Lord make all grace to abound in you!--I am, my dear sister, Your affectionate friend and brother.

To Mrs. Bennis Date: PEMBROKE, August 23, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- MY DEAR SISTER, -- You did well to write. This is one of the means which God generally uses to convey either light or comfort. Even while you are writing you will often find relief; frequently while we propose a doubt it is removed. There is no doubt but what you at first experienced was a real foretaste of the blessing, although you were not properly possessed of it till the Whit Sunday following. But it is very possible to cast away the gift of God, or to lose it by little and little; though I trust this is not the case with you: and yet you may frequently be in heaviness, and may find your love to God not near so warm at some times as it is at others. Many wanderings likewise, and many deficiencies, are consistent with pure love; but the thing you mean is the abiding witness of the Spirit touching this very thing. And this you may boldly claim on the warrant of that word, ‘We have received the Spirit that is of God; that we may know the things which are freely given to us of God.’ -- I am, my dear sister, Your affectionate brother.

Is it wise thus to put a sword into the hands of our common enemy Are we not both fighting the battle of our Lord against the world as well as the flesh and the devil And shall I furnish them with weapons against you, or you against me Fine diversion for the children of the devil! And how much more would they be diverted if I would furnish my quota of the entertainment by falling upon you in return! But I bewail the change in your spirit: you have not gained more lowliness or meekness since I knew you. O beware! You did not use to despise any one. This you have gained from the authors you admire. They do not express anger toward their opponents, but contempt in the highest degree. And this, I am afraid, is far more antichristian, more diabolical, than the other. The God of love deliver you and me from this spirit and fill us with the mind that was in Christ. So prays, dear sir, Your still affectionate brother.

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

To the Countess of Huntingdon Source: The Letters of John Wesley (1764) Author: John Wesley --- [11] NEWCASTLE-UPON-TYNE, May 16, 1764. MY DEAR LADY,--I am much obliged to your Ladyship for your encouraging answer, which plainly speaks an heart devoted to God and longing for the furtherance of His kingdom. I have likewise received an exceeding friendly letter from Mr. Hart, [See Journal, v. 63-4; and letter of July 11, 1763.] testifying a great desire of union between the preachers of the gospel. Only he carries the point considerably farther than I do, proposing a free debate concerning our several opinions. Now this, I fear, we are not yet able to bear: I fear it might occasion some sharpness of expression, if not of spirit too, which might tear open the wounds before they are fully closed. I am far from being assured that I could bear it myself, and perhaps others might be as weak as me. To me, therefore, it still seems most expedient to avoid disputings of every kind--at least, for a season, till we have tasted each other's spirits and confirmed our love to each other. I own freely I am sick of disputing; I am weary to bear it. My whole soul cries out 'Peace! Peace!' --at least, with the children of God, that we may all unite our strength to carry on the war against the 'rulers of the darkness of this world.' Still, I ask but one thing; I can require no more,--'Is thy heart right, as my heart is with thine If it be, give me thy hand, let us take sweet counsel together and strengthen each other in the Lord.'

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

Oh that you may be ever as dead to the world as you are now! I apprehend the greatest danger from that quarter. If you should be induced to seek happiness out of Christ, how soon would your good desires vanish! especially if you should give way to the temptation to which your person, your youth, and your fortune will not fail to expose you. If you escape this snare, I trust you will be a real Christian, having the power as well as the form of religion. I expect you will then have likewise better health and spirits; perhaps to-morrow. But O, take Christ to-day! I long to have you happy in Him! Surely few have a more earnest desire of your happiness than, my very dear Lady, Your Ladyship's most affectionate servant. To a Gentleman [16] WIGAN, July 13, 1764. DEAR SIR,--There was one thing when I was with you that gave me pain: you are not in the Society. But why not Are there not sufficient arguments for it to move any reasonable man Do you not hereby make an open confession of Christ, of what you really believe to be His work, and of those whom you judge to be in a proper sense His people and His messengers By this means do not you encourage His people and strengthen the hands of His messengers And is not this the way to enter into the spirit and share the blessing of a Christian community Hereby, likewise, you may have the benefit of the advices and exhortations at the meeting of the Society, and also of provoking one another at the private meetings to love and to good works.

The ordinary objections to such an union are of little weight with you. You are not afraid of the expense. You already give unto the Lord as much as you need do then; and you are not ashamed of the gospel of Christ, even in the midst of a crooked and perverse generation. Perhaps you will say, 'I am joined in affection.' True; but not to so good effect. This joining half-way, this being a friend to but not a member of the Society is by no means so open a confession of the work and servants of God. Many go thus far who dare not go farther, who are ashamed to bear the reproach of an entire union. Either you are ashamed or you are not. If you are, break through at once; if you are not, come into the light and do what those well-meaning cowards dare not do. This imperfect union is not so encouraging to the people, not so strengthening to the preachers. Rather it is weakening their hands, hindering their work, and laying a stumblingblock in the way of others; for what can any man think who knows you are so well acquainted with them and yet do not join in their Society What can he think but that you know them too well to come any nearer to them, that you know that kind of union to be useless, if not hurtful And yet by this very union is the whole (external) work of God upheld throughout the nation, besides all the spiritual good which accrues to each member. O delay no longer, for the sake of the work, for the sake of the world, for the sake of your brethren! Join them inwardly and outwardly, heart and hand, for the sake of your own soul. There is something not easily explained in the fellowship of the Spirit which we enjoy with a society of living Christians. You have no need to give up your share therein and in the various blessings that result from it. You have no need to exclude yourself from the benefit of the advice and exhortations given from time to time. These are by no means to be despised, even supposing you have yourself more understanding than him that gives them. You need not lose the benefit of those prayers which experience shows are attended with a peculiar blessing.

To Ebenezer Blackwell LIVERPOOL, July 14, 1764. Source: The Letters of John Wesley (1764) Author: John Wesley --- DEAR SIR,--My brother informs me that you have been so extremely ill that your life was hardly expected. [Blackwell lived till 1782.] I really am under apprehensions lest that chariot should cost you your life. If, after having been accustomed to ride on horseback for many years, you should now exchange an horse for a carriage, it cannot be that you should have good health. It is a vain thing to expect it. I judge of your case by my own. I must be on horseback for life, if I would be healthy. Now and then, indeed, if I could afford it, I should rest myself for fifty miles in a chaise; but without riding near as much as I do now, I must never look for health. [In 1772 Wesley's friends bought him a carriage 'to prevent my riding on horseback, which I cannot do quite so well since an hurt which I got some months ago.' See Journal, v. 447.] In the meantime I trust both Mrs. Blackwell and you are looking for health of a nobler kind. You look to be filled with the spirit of love and of an healthful mind. What avails everything else everything that passes away as an arrow through the air The arrow is flown! The moment is gone! The millennial year Rushes on to the view, and eternity's here! [Hymns for New Year's Day. See Poetical Works of J. and C. Wesley, vi. 14.] You want nothing more of this world. You have enough, and (by the peculiar blessing of God) know you have. But you want a thousand times more faith. You want love; you want holiness. The Lord God supply all your wants from the riches of His mercy in Christ Jesus!--I am, dear sir, Your very affectionate servant. Next week I shall set my face toward Bristol.

Joy in the Holy Ghost is a precious gift of God, but yet tenderness of conscience is a still greater gift; and all this is for you. Just ready, The speechless awe which dares not move, And all the silent heaven of love. I am no great friend to solitary Christianity; nevertheless, in so peculiar a case as yours, I think an exception may be admitted. It does seem most expedient for you to retire from Edinburgh, at least for a season, till God has increased your strength. For the company of those who know not God, who are strangers to the religion of the heart, especially if they are sensible, agreeable persons, might quite damp the grace of God in your soul. You cannot oblige me more than by telling me all that is in your heart; there is no danger of your tiring me. I do not often write so long letters myself; but when I write to you, I am full of matter. I seem to see you just before me, a poor, feeble, helpless creature, but just upon the point of salvation; upright of heart (in a measure), full of real desires for God, and emerging into light. The Lord take you whole! So prays, my dear Lady, Your affectionate servant.

To Thomas Rankin Source: The Letters of John Wesley (1764) Author: John Wesley --- [18] BRISTOL, September 21, 1764. DEAR TOMMY,--I sometimes wonder that all our preachers are not convinced of this--that it is of unspeakable use to spread our practical tracts in every Society. Billy Penington in one year sold more of these in Cornwall than had been sold for seven years before. So may you, if you take the same method. Carry one sort of books with you the first time you go the round, another sort the second time, and so on. Preach on the subject at each place; and, after preaching, encourage the congregation to buy and read the tract. Neither James Mitchell nor William Thomas was without blame. We must make allowance when they tell their own story; but if they now behave well, it is all we desire. Some years since, there was something done in the way you mention concerning Brother Triggs. I remember two or three of our brethren from the West coming to London, recommended by Billy Roberts. The particulars he can best inform you of, as well as what success they had. Peace be with your spirit!--I am Your affectionate friend and brother.

To the Mayor and Corporation of Bristol LONDON, December 20, 1764. Source: The Letters of John Wesley (1764) Author: John Wesley --- GENTLEMEN,--Both my brother and I and all who have any connexion with us are extremely sensible of our obligations to you for the civility which you have shown us on all occasions; and we cannot but feel ourselves deeply interested in whatever we apprehend in any degree to concern your honour or the general good and prosperity of the City of Bristol. This occasions my giving you the present trouble, which (whether it has any farther effect or no) you will please to receive as a testimony of the high regard we shall ever retain for you. The endeavours lately used to procure subscriptions for building a new playhouse in Bristol have given us not a little concern; and that on various accounts: not barely as most of the present stage entertainments sap the foundation of all religion, as they naturally tend to efface all traces of piety and seriousness out of the minds of men; but as they are peculiarly hurtful to a trading city, giving a wrong turn to youth especially, gay, trifling, and directly opposite to the spirit of industry and close application to business; and, as drinking and debauchery of every kind are constant attendants on these entertainments, with indolence, effeminacy, and idleness, which affect trade in an high degree. It was on these very considerations that the Corporation at Nottingham lately withstood all solicitations, and absolutely forbade the building a new theatre there, being determined to encourage nothing of the kind. And I doubt not but thousands will reap the benefit of their wise and generous resolution. It does not become me, gentlemen, to press anything upon you; but I could not avoid saying this much, both in behalf of myself and all my friends. Wishing you the continuance and increase of every blessing, I remain, gentlemen, Your obliged and obedient servant.

To Thomas Rankin Source: The Letters of John Wesley (1765) Author: John Wesley --- [11] LIMERICK, June 9, 1765. DEAR TOMMY,--You see my plan on the other side. [The previous letter.] Tell me of any alteration or addition which you think proper, and fix your Quarterly Meetings as you please, only let full notice be given. Brother Roberts [See letter of Sept. 3, 1763.] has reunited them at the Dock; and I have a mild, loving letter from Brother Jones. [See letter of Jan. 13.] Nevertheless it is a doubt whether I ought to go to the Dock at all before the house is settled. 'Tis pity, if a ready passage should offer, but one could exchange with Geo. Story. You know the man. If it cannot be, we must be content. Peace be with your spirit.--I am, dear Tommy, Your affectionate friend and brother.

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

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.

4. 'The Church of Rome (to which on so many accounts they were much obliged, and as gratefully returned the obligation) taught them to set up for infallible interpreters of Scripture' (page 54). Pray on what accounts are we 'obliged to the Church of Rome' and how have we 'returned the obligation' I beg you would please (1) to explain this; and (2) to prove that we ever yet (whoever taught us) 'set up for infallible interpreters of Scripture.' So far from it, that we have over and over declared, in print as well as in public preaching, 'We are no more to expect any living man to be infallible than to be omniscient.'[Works, vi. 4.] 5. 'As to other extraordinary gifts, influences, and operations of the Holy Ghost, no man who has but once dipped into their Journals and other ostentatious trash of the same kind can doubt their looking upon themselves as not coming one whit behind the greatest of the Apostles' (page 21). I acquit you, sir, of ever having 'once dipped into that ostentatious trash.' I do not accuse you of having read so much as the titles of my Journals. I say my Journals; for (as little as you seem to know it) my brother has published none. [Extracts were published in 1793 in Whitehead's Life of John and Charles Wesley, and in Jackson's Charles Wesley in 1841. The Journal itself did not appear till 1849.] I therefore look upon this as simple ignorance. You talk thus because you know no better. You do not know that in these very Journals I utterly disclaim the 'extraordinary gifts of the Spirit,' and all other 'influences and operations of the Holy Ghost' than those that are common to all real Christians. And yet I will not say this ignorance is blameless. For ought you not to have known better Ought you not to have taken the pains of procuring better information when it might so easily have been had Ought you to have publicly advanced so heavy charges as these without knowing whether they were true or no

9. A second charge which you advance is that 'we suppose every man's final doom to depend on God's sovereign will and pleasure' (I presume you mean on His absolute, unconditional decree), that we 'consider man as a mere machine,' that we suppose believers 'cannot fall from grace' (page 31). Nay, I suppose none of these things. Let those who do answer for themselves. I suppose just the contrary in Predestination Calmly Considered, a tract published ten years ago.[See Works, x. 204-59.] 10. A third charge is: 'They represent faith as a supernatural principle, altogether precluding the judgement and understanding, and discerned by some internal signs; not as a firm persuasion founded on the evidence of reason, and discernible only by a conformity of life and manners to such a persuasion' (page 11). We do not represent faith 'as altogether precluding,' or at all 'precluding, the judgement and understanding'; rather as enlightening and strengthening the understanding, as clearing and improving the judgement. But we do represent it as the gift of God--yea, and a 'supernatural gift': yet it does not preclude 'the evidence of reason'; though neither is this its whole foundation. 'A conformity of life and manners' to that persuasion 'Christ loved me and gave Himself for me' is doubtless one mark by which it is discerned, but not the only one. It is likewise discerned by internal signs: both by the witness of the Spirit, and the fruit of the Spirit--namely, 'love, peace, joy, meekness, gentleness,' by all 'the mind which was in Christ Jesus.' 11. You assert, fourthly: 'They speak of grace, that it is as perceptible to the heart as sensible objects are to the senses; whereas the Scriptures speak of grace, that it is conveyed imperceptibly; and that the only way to be satisfied whether we have it or no is to appeal not to our inward feelings but our outward actions' (page 32).

17. You charge them, secondly, 'with boldness and blasphemy, who, triumphing in their train of credulous and crazy followers, the spurious' (should it not be rather the genuine) 'offspring of their insidious craft, ascribe the glorious event to divine grace, and in almost every page of their paltry harangues invoke the blessed Spirit to go along with them in their soul-awakening work-- that is, to continue to assist them in seducing the simple and unwary' (page 41). What we ascribe to divine grace is this: the convincing sinners of the errors of their ways, and the 'turning them from darkness to light, from the power of Satan to God.' Do not you yourself ascribe this to grace And do not you too invoke the blessed Spirit to go along with you in every part of your work If you do not, you lose all your labour. Whether we 'seduce men into sin' or by His grace save them from it is another question. 18. You charge us, thirdly, with 'requiring a blind and implicit trust from our disciples' (page 10), who accordingly 'trust as implicitly in their preachers as the Papists in their Pope, Councils, or Church' (page 51). Far from it: neither do we require it; nor do they that hear us place any such trust in any creature. They 'search the Scriptures,' and hereby try every doctrine whether it be of God; and what is agreeable to Scripture they embrace, what is contrary to it they reject.

19. You charge us, fourthly, with injuring the clergy in various ways: 'They are very industrious to dissolve or break off that spiritual intercourse which the relation wherein we stand requires should be preserved betwixt us and our people.' But can that spiritual intercourse be either preserved or broke off which never existed What spiritual intercourse exists between you, the Rector of St. Michael, and the people of your parish I suppose you preach to them once a week, and now and then read prayers. Perhaps you visit one in ten of the sick. And is this all the spiritual intercourse which you have with those over whom the Holy Ghost hath made you an overseer In how poor a sense, then, do you watch over the souls for whom you are to give an account to God! Sir, I wish to God there were a truly spiritual intercourse between you and all your people! I wish you 'knew all your flock by name, not excepting the men servants and women servants'! Then you might cherish each, 'as a nurse her own children,' and 'train them up in the nurture and admonition of the Lord.' Then might you 'warn every one and exhort every one,' till you should 'present every one perfect in Christ Jesus.' 'But they say our sermons contradict the Articles, Homilies, and Liturgy of our own Church--yea, that we contradict ourselves, saying one thing in the desk and another in the pulpit.' And is there not cause to say so I myself have heard several sermons preached in churches which flatly contradict both the Articles, Homilies, and Liturgy--particularly on the head of Justification. I have likewise heard more than one or two persons who said one thing in the desk and another in the pulpit. In the desk they prayed God to 'cleanse the thoughts of their hearts by the inspiration of His Holy Spirit': in the pulpit they said there was 'no such thing as inspiration since the time of the Apostles.'

MY LORD,--Your Lordship well observes, 'To employ buffoonery in the service of religion is to violate the majesty of truth and to deprive it of a fair hearing. To examine, men must be serious.' (Preface, p. 11.) I will endeavour to be so in all the following pages; and the rather, not only because I am writing to a person who is so far and in so many respects my superior, but also because of the importance of the subject: for is the question only, What I am a madman or a man in his senses a knave or an honest man No; this is only brought in by way of illustration. The question is of the office and operation of the Holy Spirit; with which the doctrine of the New Birth, and indeed the whole of real religion, is connected. On a subject of so deep concern I desire to be serious as death. But, at the same time, your Lordship will permit me to use great plainness. And this I am the more emboldened to do because, by naming my name, your Lordship, as it were, condescends to meet me on even ground. I shall consider first what your Lordship advances concerning me, and then what is advanced concerning the operations of the Holy Spirit. 1. First. Concerning me. It is true I am here dealing in crambe repetita, [Juvenal's Satires, vii. 154: 'Twice-cooked cabbage.'] reciting objections which have been urged and answered an hundred times. But as your Lordship is pleased to repeat them again, I am obliged to repeat the answers. Your Lordship begins: 'If the false prophet pretend to some extraordinary measure of the Spirit, we are directed to try that spirit by James iii. 17' (page 117). I answer: (1) (as I have done many times before) I do not pretend to any extraordinary measure of the Spirit. I pretend to no other measure of it than may be claimed by every Christian minister. (2) Where are we directed to 'try prophets' by this text How does it appear that it was given for any such purpose It is certain we may try Christians hereby whether they are real or pretended ones; but I know not that either St. James or any other inspired writer gives us the least hint of trying prophets thereby.

I know not what these eight quotations prove, but that I believe the devil still variously tempts and troubles good men, while he 'works with energy in the children of disobedience.' Certainly they do not prove that I lay claim to any of the preceding gifts. Let us see whether any more is proved by the ten next quotations: 1. 'So many living witnesses hath God given that His hand is still stretched out to heal' (namely, the souls of sinners, as the whole paragraph fixes the sense) 'and that signs and wonders are even now wrought' (page 124) (namely, in the conversion of the greatest sinners). 2. 'Among the poor colliers of Placey, Jo. Lane, then nine or ten years old, was one of the first that found peace with God' (ibid.). 3. 'Mrs. Nowers said her little son appeared to have a continual fear of God and an awful sense of His presence. A few days since, she said he broke out into prayers aloud and said, " I shall go to heaven soon."' This child, when he began to have the fear of God, was, as his parents said, just three years old. 4. I did receive that 'account of the young woman of Manchester from her own mouth.' But I pass no judgement on it, good or bad; nor, 5. On 'the trance' (page 126), as her mother called it, of S--T-- , [See Journal, iii.254-6.] neither denying nor affirming the truth of it. 6. 'You deny that God does work these effects-- at least, that He works them in this manner: I affirm both. I have seen very many persons changed in a moment from the spirit of fear, horror, despair, to the spirit of love, joy, and praise. In several of them this change was wrought in a dream, or during a strong representation to their mind of Christ either on the cross or in glory.' (Page 127.)

'But here the symptoms of grace and of perdition are interwoven and confounded with one another' (page 128). No. Though light followed darkness, yet they were not interwoven, much less confounded with each other. 7. 'But some imputed the work to the force of imagination, or even to the delusion of the devil' (ibid.). They did so; which made me say, 8. 'I fear we have grieved the Spirit of the jealous God by questioning His work' (ibid.). 9. 'Yet he says himself, " These symptoms I can no more impute to any natural cause than to the Spirit of God. I make no doubt it was Satan tearing them as they were coming to Christ."' (Page 129.) But these symptoms and the work mentioned before are wholly different things. The work spoken of is the conversion of sinners to God; these symptoms are cries and bodily pain. The very next instance makes this plain. 10. 'I visited a poor old woman. Her trials had been uncommon; inexpressible agonies of mind, joined with all sorts of bodily pain; not, it seemed, from any natural cause, but the direct operation of Satan.' (Page 130.) Neither do any of those quotations prove that I lay claim to any miraculous gift. 'Such was the evangelic state of things when Mr. Wesley first entered on this ministry; who, seeing himself surrounded with subjects so harmoniously disposed, thus triumphantly exults.' To illustrate this let us add the date: 'Such was the evangelic state of things, August 9, 1750' (on that day I preached that sermon), 'when Mr. Wesley first entered on this ministry.' Nay, that was in the year 1738. So I triumphed because I saw what would be twelve years after!

3. 'My heart was not wholly resigned; yet I know He heard my voice' (page 132). 4. 'The longer I spoke the more strength I had, till at twelve I was as one refreshed with wine' (page 133). 5. 'I explained the nature of inward religion, words flowing upon me faster than I could speak' (ibid.). 6. 'I intended to have given an exhortation to the Society; but as soon as we met, the Spirit of supplication fell upon us' (on the congregation as well as me), 'so that I could hardly do anything but pray and give thanks' (ibid.). I believe every true Christian may experience all that is contained in these three instances. 7. 'The Spirit of prayer was so poured upon us all that we could only speak to God' (ibid.). 8. 'Many were seated on a wall, which in the middle of the. sermon fell down; but not one was hurt at all: nor was there any interruption either of my speaking or of the attention of the hearers' (page 134). 9. 'The mob had just broke open the doors, and 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' (page 135). The fact was just so. I do not attempt to account for it, because I cannot. 10. 'The next miracle was on his friends.' They were no friends of mine. I had seen few of them before in my life. Neither do I say or think it was any miracle at all that they were all 'silent while I spake,' or that 'the moment I had done the chain fell off and they all began talking at once.' Do any or all of these quotations prove that I 'lay claim to almost every miraculous gift'

'But in the first propagation of religion God began with the understanding, and rational conviction won the heart' (page 163). Frequently, but not always. The jailer's heart was touched first, then he understood what he must do to be saved. In this respect, then, there is nothing new in the present work of God. So the lively story from Moliere is just nothing to the purpose. ['But, for this discordancy, between his Mission and St. Paul's, he has a salvo. He observes occasionally, in several places of his Journal, that God now not only does a new work, but by new ways. This solution of our spiritual empiric will perhaps put the reader in mind of the quack in Moliere, who, having placed the liver on the left side and the heart on the right, and being told that the structure of the parts was certainly otherwise, replied: Oui, cela etoit autre fois ainsi; mais nos avons change tout cela, et nous faisons maintenant la medecine d'une methode toute nouvelle.'--The Doctrine of Grace, pp. 163-4; p. 136, 2nd Edn.] In drawing the parallel between the work God has wrought in England and in America I do not so much as 'insinuate that the understanding has nothing to do in the work' (page 165). Whoever is engaged therein will find full employment for all the understanding which God has given him. 'On the whole, therefore, we conclude that wisdom which divests the Christian faith of its truth, and the test of it, reason, and resolves all religion into spiritual mysticism and ecstatic raptures, cannot be the wisdom from above, whose characteristic is purity' (page 166). Perhaps so. But I do not 'divest faith either of truth or reason'; much less do I resolve all into 'spiritual mysticism and ecstatic raptures.' Therefore, suppose purity here meant sound doctrine (which it no more means than it does a sound constitution), still it touches not me, who, for anything that has yet been said, may teach the soundest doctrine in the world.

My purpose is, by setting down their names, to make others afraid so to offend. Yet I say still, God forbid that I should rail either at a Turk, infidel, or heretic. But I will bring to light the actions of such Christians to be a warning to others. And all this I judge to be perfectly consistent with 'the spirit of meekness' (page 196). 4. 'The fourth mark is "full of mercy and good fruits." Let us inquire into the "mercy and good fruits" of Mr. Wesley.' (Page 198.)

(2) 'He shifts and doubles no less' (neither less nor more) 'as to the ecstasies of his saints. Sometimes they are of God, sometimes of the devil; but he is constant in this--that natural causes have no hand in them.' This is not true: in what are here termed ecstasies, strong joy or grief, attended with various bodily symptoms, I have openly affirmed again and again that natural causes have a part; nor did I ever shift or double on the head. I have steadily and uniformly maintained that, if the mind be affected to such a degree, the body must be affected by the laws of the vital union. The mind I believe was in many of those cases affected by the Spirit of God, in others by the devil, and in some by both; and in consequence of this the body was affected also. (3) 'Mr. Wesley says, "I fear we have grieved the Spirit of the jealous God by questioning His work, and by blaspheming it, by imputing it to nature, or even to the devil"' (pages 232-3). True; by imputing the conviction and conversion of sinners, which is the work of God alone (because of these unusual circumstances attending it), either to nature or to the devil. This is flat and plain. No prevarication yet. Let us attend to the next proof of it: 'Innumerable cautions were given me not to regard visions or dreams, or to fancy people had remission of sins because of their cries or tears or outward professions. The sum of my answer was, You deny that God does now work these effects--at least, that He works them in this manner. I affirm both. I have seen very many persons changed in a moment from a spirit of fear, horror, despair, to a spirit of love, joy, peace. What I have to say touching visions and dreams is this: I know several persons in whom this great change was wrought in a dream, or during a strong representation to the eye of their mind of Christ either on the cross or in glory. This is the fact; let any judge of it as they please.

But how is this to prove prevarication 'Why, on a sudden he directly revokes all he had advanced. He says: "I told them they were not to judge of the spirit whereby any one spoke, either by appearances, or by common report, or by their own inward feelings--no, nor by any dreams, visions, or revelations supposed to be made to the soul, any more than by their tears or any involuntary effects wrought upon their bodies. I warned them that all these things were in themselves of a doubtful, disputable nature; they might be from God or they might not, and were therefore not simply to be relied on any more than simply to be condemned, but to be tried by a farther rule, to be brought to the only certain test, the law and the testimony." Now, is not this a formal recantation of what he had said just above' (Page 235.) Nothing less, as I will show in two minutes to every calm, impartial man. What I say now I have said any time this thirty years; I have never varied therefrom for an hour: 'Everything disputable is to be brought to the only certain test, "the law and the testimony."' 'But did not you talk just now of visions and dreams' Yes; but not as of a test of anything: only as a channel through which God is sometimes pleased to convey 'love, joy, peace, longsuffering, gentleness, goodness, fidelity, meekness, temperance,' the indisputable fruit of His Spirit; and these, we may observe, wherever they exist, must be inwardly felt. Now, where is the prevarication where the formal recantation They are vanished into air.

But here is more proof: 'At length he gives up all these divine agitations to the devil. "I inquired," says he, "into the case of those who had lately cried out aloud during the preaching. I found this had come upon every one of them in a moment, without any previous notice. In that moment they dropped down, lost all their strength, and were seized with violent pain. Some said they felt as if a sword were running through them; others as if their whole body was tearing in pieces. These symptoms I can no more impute to any natural cause than to the Spirit of God. I make no doubt but it was Satan tearing them as they were coming to Christ."' (Page 236.) 'Now, these were the very symptoms which he had before ascribed to the Spirit of God' (page 237). Never in my life. Indeed, some of them I never met with before. Those outward symptoms which I had met with before, bodily agitations in particular, I did not ascribe to the Spirit of God, but to the natural union of the soul and body. And those symptoms which I now ascribe to the devil I never ascribed to any other cause. The second proof of my prevarication or hypocrisy is therefore just as conclusive as the first. 3. Now for the third: 'Mr. Wesley before spoke contemptuously of orthodoxy to take in the sectaries. But when he would take off Churchmen, then orthodoxy is the unum necessarium.' Did I ever say so No more than, in the other extreme, speak contemptuously of it. 'Yes, you say, "I described the plain, old religion of the Church of England, which is now almost everywhere spoken against under the new name of Methodism."' Very well; and what shadow of prevarication is here May I not still declare the plain, old religion of the Church of England, and yet very consistently aver that right opinion is a very slender part of it 4. The next passage, I am sorry to say, is neither related with seriousness nor truth: 'We have seen him inviting persecution.' Never; though I 'rejoiced,' in the instance alleged, at having an opportunity of calling a multitude of the most abandoned sinners to repentance.

I have spoke abundantly more concerning myself than I intended or expected. Yet I must beg leave to add a few words more. How far I am from being an enemy to prudence I hope appears already. It remains to inquire whether I am an enemy to reason or natural religion. 'As to the first, he frankly tells us the father of lies was the father of reasonings also. For he says, "I observed more and more the advantage Satan had gained over us. Many were thrown into idle reasonings."' (Page 289.) Yes, and they were hurt thereby. But reason is good, though idle reasonings are evil. Nor does it follow that I am an enemy to the one because I condemn the other. 'However, you are an enemy to natural religion. For you say, "A Frenchman gave us a full account of the Chicasaws. They do nothing but eat and drink and smoke from morning till night, and almost from night till morning. For they rise at any hour of the night when they awake, and, after eating and drinking as much as they can, go to sleep again. Hence we could not but remark what is the religion of nature, properly so called, or that religion which flows from natural reason unassisted by revelation."' (Page 290.) I believe this dispute may be cut short by only defining the term. What does your Lordship mean by natural religion a system of principles But I mean by it in this place men's natural manners. These certainly 'flow from their natural passions and appetites' with that degree of reason which they have. And this in other instances is not contemptible, though it is not sufficient to teach them true religion. II. I proceed to consider, in the second place, what is advanced concerning the operations of the Holy Spirit. 'Our blessed Redeemer promised to send among His followers the Holy Ghost, called "the Spirit of truth" and "the Comforter," which should co-operate with man in establishing his faith and in perfecting his obedience, or (in other words) should sanctify him to redemption' (page 2). Accordingly 'the sanctification and redemption of the world man cannot frustrate nor render ineffectual. For it is not in his power to make that to be undone which is once done and perfected.' (Page 337.)

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

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 illuminate 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 [Paradise Lost, viii. 617.]'; but most incline to think virtual touch is no touch at all. 'Were the style of the New Testament utterly rude and barbarous and abounding with every fault that can possibly deform a language, this is so far from proving such language not divinely inspired that it is one certain mark of this original' (page 55). A vehement paradox this! But it is not proved yet, and probably never will. 'The labours of those who have attempted to defend the purity of Scripture Greek have been very idly employed' (page 66). Others think they have been very wisely employed, and that they have abundantly proved their point. Having now 'considered the operations of the Holy Spirit as the Guide of truth, who clears and enlightens the understanding, I proceed to consider Him as the Comforter who purifies and supports the will' (page 89). 'Sacred antiquity is full in its accounts of the sudden and entire change made by the Holy Spirit in the dispositions and manners of those whom it had enlightened; instantaneously effacing their evil habits and familiarizing them to the performance of every good action' (page 90). 'No natural cause could effect this. Neither fanaticism nor superstition, nor both of them, will account for so sudden and lasting a conversion.' (Ibid.) 'Superstition never effects any considerable change in the manners. Its utmost force is just enough to make us exact in the ceremonious offices of religion or to cause some acts of penitence as death approaches.' (Page 91.)

'Fanaticism, indeed, acts with greater violence, and, by influencing the will, frequently forces the manners from their bent, and sometimes effaces the strongest impressions of custom and nature. But this fervour, though violent, is rarely lasting; never so long as to establish the new system into an habit. So that when its rage subsides, as it very soon does (but where it drives into downright madness), the bias on the will keeps abating till all the former habitudes recover their relaxed tone.' (Page 92.) Never were reflections more just than these. And whoever applies them to the matters of fact which daily occur all over England, and particularly in London, will easily discern that the changes now wrought cannot be accounted for by natural causes;-- not by superstition, for the manners are changed, the whole life and conversation; not by fanaticism, for these changes are so lasting 'as to establish the new system into an habit'; not by mere reason, for they are sudden: therefore they can only be wrought by the Holy Spirit. As to Savonarola's being a fanatic or assuming the person of a prophet, I cannot take a Popish historian's word. And what a man says on the rack proves nothing, no more than his dying silent. Probably this might arise from shame and consciousness of having accused himself falsely under the torture. 'But how does the Spirit as Comforter abide with us for ever He abides with the Church for ever, as well personally in His office of Comforter, as virtually in His office of Enlightener.' (Page 96.) Does He not, then, abide with the Church personally in both these respects What is meant by abiding virtually And what is the difference between abiding virtually and abiding personally 'The question will be, Does He still exercise His office in the same extraordinary manner as in the Apostles' days' (page 97). I know none that affirms it. 'St. Paul has determined this question. "Charity," says he, "never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away" (I Cor. xiii. 8, &c.).'

'Having now established the fact' (wonderfully established!), 'we may inquire into the fitness of it. There were two causes of the extraordinary operations of the Holy Spirit--one to manifest His mission (and this was done once for all), the other to comfort and instruct the Church.' (Page 110.) 'At His first descent on the Apostles, He found their minds rude and uninformed, strangers to all heavenly knowledge, and utterly averse to the gospel. He illuminated their minds with all necessary truth. For, a rule of faith not being yet composed' (No! Had they not 'the Law and the Prophets') 'some extraordinary infusion of His virtue was still necessary. But when this rule was perfected, part of this office was transferred upon the Sacred Canon; and His enlightening grace was not to be expected in such abundant measure as to make the recipients infallible guides.' (Page 112.) Certainly it was not. If this is all that is intended, no one will gainsay. 'Yet modern fanatics pretend to as high a degree of divine communications as if no such rule were in being' (I do not); 'or, at least, as if that rule needed the farther assistance of the Holy Spirit to explain His own meaning.' This is quite another thing. I do firmly believe (and what serious man does not) omnis scriptura legi debet eo Spiritu quo scripta est: 'We need the same Spirit to understand the Scripture which enabled the holy men of old to write it.' 'Again, the whole strength of human prejudices was then set in opposition to the gospel, to overcome the obstinacy and violence of which nothing less than the power of the Holy One was sufficient. At present, whatever prejudices may remain, it draws the other way.' (Page 113.) What, toward holiness toward temperance and chastity toward justice, mercy, and truth Quite the reverse. And to overcome the obstinacy and violence of the heart-prejudices which still lie against these, the power of the Holy One is as necessary now as ever it was from the beginning of the world. 'A farther reason for the ceasing of miracles is the peace and security of the Church. The profession of the Christian faith is now attended with ease and honour.' 'The profession,' true; but not the thing itself, as 'all that will live godly in Christ Jesus' experience.

'Let us labour to convince all mankind that to be a real Christian is to love the Lord our God with all our heart and to serve Him with all our strength; to love our neighbour as ourselves, and therefore to do unto every man as we would he should do unto us. [See letter of June 17 1746, sect. vi. 3-4.] To change one of these heathens into a real Christian, and to continue him such, all the ordinary operations of the Holy Spirit are absolutely necessary. 'But what are they' I sum them up (as I did in the Farther Appeal to Men of Reason and Religion) in the words of as learned and orthodox a divine as ever England bred:-- 'Sanctification being opposed to our corruption, and answering fully to the latitude thereof, whatsoever of holiness and perfection is wanting in our nature must be supplied by the Spirit of God. Wherefore, we being by nature totally void of all saving truth and under an impossibility of knowing the will of God, this "Spirit searcheth all things, yea even the deep things of God," and revealeth them unto the sons of men; so that thereby the darkness of their understanding is expelled, and they are enlightened with the knowledge of God. The same Spirit which revealeth the object of faith generally to the universal Church, doth also illuminate the understanding of such as believe, that they may receive the truth. For faith is the gift of God, not only in the object, but also in the act. And this gift is a gift of the Holy Ghost working within us. And as the increase of perfection, so the original of faith, is from the Spirit of God by an internal illumination of the soul. 'The second part of the office of the Holy Ghost is the renewing of man in all the parts and faculties of his soul. For our natural corruption consisting in an aversation of our wills and a depravation of our affections, an inclination of them to the will of God is wrought within us by the Spirit of God.

'The third part of this office is to lead, direct, and govern us in our actions and conversations. "If we live in the Spirit," quickened by His renovation, we must also "walk in the Spirit," following His direction, led by His manuduction. We are also animated and acted by the Spirit of God, who giveth "both to will and to do." 'And "as many as are thus led by the Spirit of God are the sons of God" (Rom. viii. 14). Moreover, that this direction may prove more effectual, we are guided in our prayers by the same Spirit, according to the promise, "I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplication" (Zech. xii. 10). Whereas, then, "this is the confidence we have in Him, that, if we ask anything according to His will, He heareth us"; and whereas "we know not what we should pray for as we ought, the Spirit itself maketh intercession for us with groanings which cannot be uttered" (Rom. viii. 26). "And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God" (verse 27). From which intercession (made for all true Christians) He hath the name of the Paraclete given Him by Christ, who said, "I will pray the Father, and He will give you another Paraclete" (John xiv. 16, 26). For "if any man sin, we have a Paraclete with the Father, Jesus Christ the righteous," saith St. John. "Who maketh intercession for us," saith St. Paul (Rom. viii. 34). And we have "another Paraclete," saith our Saviour (John xiv. 16), "which also maketh intercession for us," saith St. Paul (Rom. viii. 27). A Paraclete, then, in the notion of the Scriptures, is an Intercessor.

'It is also the office of the Holy Ghost to assure us of the adoption of sons, to create in us a sense of the paternal love of God towards us, to give us an earnest of our everlasting inheritance. "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For as many as are led by the Spirit of God, they are the sons of God. And, because we are sons, God hath sent forth the Spirit of His Son into our hearts, crying, Abba, Father. For we have not received the spirit of bondage again to fear, but we have received the Spirit of adoption, whereby we cry, Abba, Father; the Spirit itself bearing witness with our spirit that we are the children of God." As, therefore, we are born again by the Spirit, and receive from Him our regeneration, so we are also by the same Spirit assured of our adoption. Because, being "sons, we are also heirs, heirs of God, and joint heirs with Christ," by the same Spirit we have the pledge, or rather the earnest, of our inheritance. "For He which establisheth us in Christ, and hath anointed us, is God; who hath also sealed us, and hath given us the earnest of His Spirit in our hearts; so that we are sealed with that Holy Spirit of promise, which is the earnest of our inheritance." The Spirit of God, as given unto us in this life, is to be looked upon as an earnest, being part of that reward which is promised, and, upon performance of the covenant which God hath made with us, certainly to be received.' [Works, viii. 99-101; Pearson's An Exposition of the Creed, art. VIII. ii. on The Office of the Spirit.] It now rests with your Lordship to take your choice, either to condemn or to acquit both: either your Lordship must condemn Bishop Pearson for an enthusiast, or you must acquit me; for I have his express authority on my side concerning every text which I affirm to belong to all Christians.

But I have greater authority than his, and such as I reverence only less than the oracles of God: I mean that of our own Church. I shall close this head by setting down what occurs in her authentic records concerning either our receiving the Holy Ghost or His ordinary operations in all true Christians. In her Daily Service she teacheth us all to 'beseech God to grant us His Holy Spirit, that those things may please Him which we do at this present, and that the rest of our life may be pure and holy'; to pray for our sovereign Lord the King, that God would 'replenish him with the grace of His Holy Spirit'; for all the Royal Family, that 'they may be endued with His Holy Spirit and enriched with His heavenly grace'; for all the clergy and people, that He would 'send down upon them the healthful Spirit of His grace'; for the catholic Church, that 'it may be guided and governed by His good Spirit'; and for all therein, who at any time make their common supplications unto Him, that 'the fellowship' or communication 'of the Holy Ghost may be with them all evermore.'

Her Collects are full of petitions to the same effect. 'Grant that we may daily be renewed by Thy Holy Spirit' (Collect for Christmas Day). 'Grant that in all our sufferings here, for the testimony of Thy truth, we may by faith behold the glory that shall be revealed, and, being filled with the Holy Ghost, may love and bless our persecutors' (St. Stephen's Day). 'Send Thy Holy Ghost, and pour into our hearts that most excellent gift of charity' (Quinquagesima Sunday). 'O Lord, from whom all good things do come, grant to us Thy humble servants that by Thy holy inspiration we may think those things that are good, and by Thy merciful guidance may perform the same' (Fifth Sunday after Easter). 'We beseech Thee, leave us not comfortless, but send to us the Holy Ghost to comfort us' (Sunday after Ascension Day). 'Grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in His holy comfort' (Whit Sunday). 'Grant us, Lord, we beseech Thee, the Spirit to think and do always such things as be rightful' (Ninth Sunday after Trinity). 'O God, forasmuch as without Thee we are not able to please Thee, mercifully grant that Thy Holy Spirit may in all things direct and rule our hearts' (Nineteenth Sunday after Trinity). 'Cleanse the thoughts of our hearts by the inspiration of Thy Holy Spirit, that we may perfectly love Thee and worthily magnify Thy holy name' (Communion Office). 'Give Thy Holy Spirit to this infant (or this person), that he may be born again. Give Thy Holy Spirit to these persons' (N.B. already baptized), 'that they may continue Thy servants.' 'Almighty God, who hast vouchsafed to regenerate these persons by water and the Holy Ghost, strengthen them with the Holy Ghost the Comforter, and daily increase in them the manifold gifts of Thy grace' (Office of Confirmation). From these passages it may sufficiently appear for what purposes every Christian, according to the doctrine of the Church of England, does now receive the Holy Ghost. But this will be still more clear from those that follow; wherein we may likewise observe a plain, rational sense of God's 'revealing' Himself to us, of the 'inspiration' of the Holy Ghost, and of a believer's 'feeling' in himself the 'mighty working' of the Spirit of Christ:--

'God gave them of old, grace to be His children, as He doth us now. But, now by the coming of our Saviour Christ, we have received more abundantly the Spirit of God in our hearts.' (Homily on Faith, Part II.) 'He died to destroy the rule of the devil in us, and He rose again to send down His Holy Spirit to rule in our hearts' (Homily on the Resurrection). 'We have the Holy Spirit in our hearts as a seal and pledge of our everlasting inheritance' (ibid.). 'The Holy Ghost sat upon each of them, like as it had been cloven tongues of fire, to teach that it is He that giveth eloquence and utterance in preaching the gospel, which engendereth a burning zeal towards God's Word, and giveth all men a tongue; yea a fiery tongue.' (N.B.--Whatever occurs, in any of the Journals, of God's 'giving me utterance' or 'enabling me to speak with power' cannot therefore be quoted as enthusiasm without wounding the Church through my side.) 'So that if any man be a dumb Christian, not professing his faith openly, he giveth men occasion to doubt lest he have not the grace of the Holy Ghost within him.' (Homily on Whit Sunday, Part I.)

'It is the office of the Holy Ghost to sanctify; which the more it is hid from our understanding' (that is, the particular manner of His working), 'the more it ought to move all men to wonder at the secret and mighty workings of God's Holy Spirit, which is within us. For it is the Holy Ghost that doth quicken the minds of men, stirring up godly motions in their hearts. Neither does He think it sufficient inwardly to work the new birth of men, unless He does also dwell and abide in them. "Know ye not," saith St. Paul, "that ye are the temples of God, and that His Spirit dwelleth in you Know ye not that your bodies are the temples of the Holy Ghost, which is within you" Again he saith, "Ye are not in the flesh, but in the Spirit." For why "The Spirit of God dwelleth in you." To this agreeth St. John: "The anointing which ye have received" (he meaneth the Holy Ghost) "abideth in you" (I John ii. 27). And St. Peter saith the same: "The Spirit of glory and of God resteth upon you." Oh what comfort is this to the heart of a true Christian, to think that the Holy Ghost dwelleth in him! "If God be with us," as the Apostle saith, "who can be against us" He giveth patience and joyfulness of heart in temptation and affliction, and is therefore worthily called "the Comforter" (John xiv. 16). He doth instruct the hearts of the simple in the knowledge of God and His Word; therefore He is justly termed "the Spirit of truth" (John xvi. 13). And (N.B.) where the Holy Ghost doth instruct and teach, there is no delay at all in learning.' (Ibid.) From this passage I learn (1) that every true Christian now 'receives the Holy Ghost' as the Paraclete or Comforter promised by our Lord (John xiv. 16); (2) that every Christian receives Him as 'the Spirit of all truth' (promised John xvi. 13) to 'teach him all things'; and (3) that the anointing mentioned in the First Epistle of St. John 'abides in every Christian.' 'In reading of God's Word, he profiteth most who is most inspired with the Holy Ghost' (Homily on Reading the Scripture, Part I.).

'Human and worldly reason is not needful to the understanding the Scripture; but the "revelation of the Holy Ghost," who inspireth the true meaning unto them who with humility and diligence search for it' (Part II.). 'Make him know and feel that there is no other name given under heaven unto men whereby we can be saved.' 'If we feel our conscience at peace with God, through remission of our sins, all is of God.' (Homily on Rogation Week, Part III.) 'If you feel such a faith in you, rejoice in it, and let it be daily increasing by well working' (Homily on Faith, Part III.). 'The faithful may feel wrought, tranquillity of conscience, the increase of faith and hope, with many other graces of God' (Homily on the Sacrament, Part I.). 'Godly men feel inwardly God's Holy Spirit inflaming their hearts with love' (Homily on Certain Places of Scripture, Part I.). 'God give us grace to know these things, and feel them in our hearts! This knowledge and feeling is not of ourselves. Let us therefore meekly call upon the bountiful Spirit, the Holy Ghost, to inspire us with His presence, that we may be able to hear the goodness of God to our salvation. For without His lively inspiration we cannot so much as speak the name of the Mediator: "No man can say Jesus is the Lord but by the Holy Ghost." Much less should we be able to believe and know these great mysteries that be opened to us by Christ. "But we have received," saith St. Paul, "not the Spirit of the world, but the Spirit which is of God"; for this purpose, "that we may know the things which are freely given to us of God." In the power of the Holy Ghost resteth all ability to know God and to please Him. It is He that purifieth the mind by His secret working. He enlighteneth the heart to conceive worthy thoughts of Almighty God. He sitteth on the tongue of man to stir him to speak His honour. He only ministereth spiritual strength to the powers of the soul and body. And if we have any gift whereby we may profit our neighbour, all is wrought by this one and selfsame Spirit.' (Homily for Rogation Week, Part III.)

Every proposition which I have anywhere advanced concerning those operations of the Holy Ghost, which I believe are common to all Christians in all ages, is here clearly maintained by our own Church. Being fully convinced of this, I could not well understand for many years how it was that, on the mentioning any of these great truths, even among men of education, the cry immediately arose, 'An enthusiast, an enthusiast!' But I now plainly perceive this is only an old fallacy in a new shape. To object enthusiasm to any person or doctrine is but a decent method of begging the question. It generally spares the objector the trouble of reasoning, and is a shorter and easier way of carrying his cause. For instance: I assert that 'till a man "receives the Holy Ghost" he is without God in the world; that he cannot know the things of God unless God reveal them unto him by His Spirit-- no, nor have even one holy or heavenly temper without the inspiration of the Holy One.' Now, should one who is conscious to himself that he has experienced none of these things attempt to confute these propositions either from Scripture or antiquity, it might prove a difficult task. What, then, shall he do Why, cry out, 'Enthusiasm! Fanaticism!' and the work is done. 'But is it not mere enthusiasm or fanaticism to talk of the new birth' So one might imagine from the manner in which your Lordship talks of it: 'The Spirit did not stop till it had manifested itself in the last effort of its power--the new birth. The new birth began in storms and tempests, in cries and ecstasies, in tumults and confusions. Persons who had no sense of religion --that is, no ecstatic feelings, or pains of the new birth. What can be the issue of the new birth, attended with those infernal throes Why would he elicit sense from these Gentiles, when they were finally to be deprived of it in ecstasies and new births All these circumstances Mr. Wesley has declared to be constant symptoms of the new birth.' (Pages 123, 126, 180, 170, 225, 222.) So the new birth is throughout the whole tract the standing topic of ridicule.

'Now, permit me to ask, What, if, before you had observed that these were the very words of our own Church, one of your acquaintance or parishioners had come and told you that, ever since he heard a sermon at the Foundery, he saw damnation before him, and beheld with the eye of his mind the horror of hell What, if he had trembled and quaked, and been so taken up, partly with sorrow and heaviness, partly with an earnest desire to be delivered from the danger of hell and damnation, as to weep, to lament, to mourn, and both with words and behaviour to show himself weary of life Would you have scrupled to say, "Here is another deplorable instance of the Methodists driving men to distraction"' I have now finished, as my time permits, what I had to say, either concerning myself or on the operations of the Holy Spirit. In doing this I have used great plainness of speech, and yet I hope without rudeness. If anything of that kind has slipped from me, I am ready to retract it. I desire, on the one hand, to 'accept no man's person'; and yet, on the other, to give 'honour to whom honour is due.' If your Lordship should think it worth your while to spend any more words upon me, may I presume to request one thing of your Lordship--to be more serious It cannot injure your Lordship's character or your cause. Truth is great, and will prevail. Wishing your Lordship all temporal and spiritual blessings, I am, my Lord, Your Lordship's dutiful son and servant.

To George Merryweather Date: LONDON, January 29, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- MY DEAR BROTHER,--To suppose a combination, does not avail; to prove it, would cast them at once. You are in the right to lose no time; what is to be done should be done as soon as possible. Delays are never more dangerous than in law proceedings.[See letters of Dec. 20, 1766, and Oct. 6, 1767.] I have no knowledge of Mr. Dunning [John Dunning (1731-83), first Baron Ashburton 1782; Solicitor-General 1768-70. Sir Fletcher Norton (1716-89); Attorney-General 1763, Speaker of the House of Commons 1770, Baron Grantley of Markenfield 1782. Attacked by Junius in Letter 39.] or Sir Fletcher Norton. Only I have lately retained Sir Fletcher in the behalf of Miss Lewen's executors. Peace be with your spirit!--I am Your affectionate brother.

To Lady Maxwell Date: CASTLEBAR, May 7, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- MY DEAR LADY,--Your silence is not enough. I will not believe you are tired of my correspondence unless I have it under your own hand. But when I have heard nothing from you for six or eight weeks I begin to be full of fears. I am afraid either that you are dead; or that you are extremely ill, not well able to write; or that your affection is cooled, perhaps to me, perhaps to Him that loves you a thousand times better than I do. It lies upon you to put a period to my fears, to show me that you are still the same, only more and more determined, in spite of all temptations, to go on in the most excellent way. I knew not whether it was proper to make any inquiry concerning the trial out of which you said God had delivered you, because there are some things of so delicate a nature that one scarce knows how to commit them to paper. Otherwise I think there is nothing which you might not mention to me, as I believe none is more nearly concerned for your happiness. Have you found a return of the trial you mentioned Still the God whom you serve is able to deliver you. I do not indeed wonder that things should make a deep impression upon so tender a spirit. But still, is not His grace sufficient for you and shall not His strength be made perfect in your weakness Are not you still determined to seek your happiness in Him, and to devote to God all you have and all you are Is it not your desire to be all given up to Him and to glorify Him with your body and with your spirit Go on in His name and in the power of His might! Through Him you shall be more than conqueror. Frequently He has chastened and corrected you; but He has not given you over to death, and He never will. 'Thou shalt not die, but live, and declare the loving-kindness of the Lord.'

To Lady Maxwell Date: CORK, June 4, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- MY DEAR LADY,--My belief is that a journey to England might be of great service to your health. And it is not improbable you might receive much benefit from the water of the Hot Wells near Bristol. In August I hope to be at Bristol, and again in the latter end of September. My chaise and horses are at Bristol, which you would oblige me much if you would please to use as your own (if you do not bring any with you) during your stay there; for you should if possible ride out daily. My wife, who is at Newcastle, will be exceeding glad to wait upon you there. And if you choose to rest a few days, I should be happy if you would make use of the Orphan House. You would be pleased with the Miss Dales, [See letter of Sept. 29.] and they with you; you and they have drank into one Spirit. Miss Peggy is one of the holiest young women that I have any knowledge of; indeed, I think both the sisters have no desire but to glorify God with their body and with their spirit. You will be so kind as to let me know when you expect to be at Newcastle, and possibly I may meet you there.

To Miss March Source: The Letters of John Wesley (1767) Author: John Wesley --- PORTARLINGTON, Junc 29, 1767. For some days you have been much on my mind. Are you still making the best of life employing a few days exactly in such a manner as you judge is most to the glory of God And do you still hold fast what you have received and expect the fullness of the promise Surely you may retain all that earnestness of expectation to which Mr. Maxfield [See Journal, v. 5-7; and letter of Oct. 13, 1764.] used to incite you without any prejudice either to humility or sobriety of spirit. Doubtless it is possible, with Mr. Dryden's leave, 'to be wise and love' [Palamon and Arcite, ii. 364-5 (Amare et sapere vix deo conceditur-- Publius Syrus): The proverb holds, that to be wise and love / Is hardly granted to the gods above.] at the same time; and neither of these need interfere with the other, seeing the spirit of love is also the spirit of wisdom. Are all your family breathing this spirit and strengthening each other's hands in God I hope you have the satisfaction of observing the same thing in most of those that are round about you, and of seeing the work of God prosper, wherever you have occasion to be. When you are with the genteel part of your acquaintance, you have more immediate need of watching unto prayer, or you will insensibly drink into the lightness of their spirit and abate a little of the accuracy of your walking. Nay, stand fast, walking in every point as Christ also walked. Fashion and custom are nothing to you: you have a more excellent rule. You are resolved to be a Bible Christian; and that, by the grace of God, not in some but in all points. Go on in the name of God and in the power of His might. [Compare with his last letter, to Wilberforce, Feb. 26, 1791.] Still let your eye be single; aim at one point; retain and increase your communion with God! You have nothing else to do. Happy and wise, the time redeem, And live, my friend, and die to Him.

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

To John Fletcher Date: BIRMINGHAM, March 20, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- DEAR SIR,--Yesterday Mr. Easterbrook informed me that you are sick of the conversation even of them who profess religion, 'that you find it quite unprofitable if not hurtful to converse with them three or four hours together, and are sometimes almost determined to shut yourself up as the less evil of the two.' I do not wonder at it at all, especially considering with whom you have chiefly conversed for some time past--namely, the hearers of Mr. Madan and Mr. Romaine (perhaps I might add of Mr. Whitefield). The conversing with these I have rarely found to be profitable to my soul. Rather it has damped my desires, it has cooled my resolutions, and I have commonly left them with a dry, dissipated spirit.

And how can we expect it to be otherwise For do we not naturally catch their spirit with whom we converse And what spirit can we expect them to be of, considering the preaching they sit under Some happy exceptions I allow; but, in general, do men gather grapes of thorns Do they gather constant, universal self-denial, the patience of hope, the labour of love, inward and outward self-devotion, from the doctrine of Absolute Decrees, of Irresistible Grace, of Infallible Perseverance Do they gather these fruits from Antinomian doctrine or from any that borders upon it Do they gather them from that amorous way of praying to Christ or that way of preaching His righteousness I never found it so. On the contrary, I have found that even the precious doctrine of Salvation by Faith has need to be guarded with the utmost care, or those who hear it will slight both inward and outward holiness. I will go a step farther: I seldom find it profitable for me to converse with any who are not athirst for perfection and who are not big with earnest expectation of receiving it every moment. Now, you find none of these among those we are speaking of, but many, on the contrary, who are in various ways directly or indirectly opposing the whole work of God; that work, I mean, which God is carrying on throughout the kingdom by andres agraumatoi kai idiwtai.[ Acts iv. 13: 'unlearned and ignorant men.'] In consequence of which His influence must in some measure be withdrawn from them. Again, you have for some time conversed a good deal with the genteel Methodists. Now, it matters not a straw what doctrine they hear, whether they frequent the Lock or West Street. They are (almost all) salt that has lost its savour, if ever they had any. They are throughly conformed to the maxims, the spirit, the fashions, and customs of the world. Certainly, then, Nunquam ad eos homines ibis quin minor homo redebis. [A Kempis's Imitation, i. 20: 'One said, As oft as I have gone among men, I returned home less a man.']

The last scene of life in dying believers is of great use to those who are about them. Here we see the reality of religion and of things eternal; and nothing has a greater tendency to solemnize the soul and make and keep it dead to all below. We are reasonable creatures, and undoubtedly reason is the candle of the Lord. By enlightening our reason to see the meaning of the Scriptures, the Holy Spirit makes our way plain before us.

You never learned, either from my conversation or preaching or writings, that 'holiness consisted in a flow of joy.' I constantly told you quite the contrary: I told you it was love; the love of God and our neighbour; the image of God stamped on the heart; the life of God in the soul of man; the mind that was in Christ, enabling us to walk as Christ also walked. If Mr. Maxfield or you took it to be anything else, it was your own fault, not mine. And whenever you waked out of that dream, you ought not to have laid the blame of it upon me. It is true that joy is one part of 'the fruit of the Spirit,' of the kingdom of God within us. But this is first 'righteousness,' then 'peace,' and 'joy in the Holy Ghost.' It is true, farther, that if you love God with 'all your heart' you may 'rejoice evermore.' Nay, it is true still farther that many serious, humble, sober-minded believers, who do feel the love of God sometimes, and do then rejoice in God their Saviour, cannot be content with this, but pray continually that He would enable them to love and 'rejoice in the Lord always.' And no fact under heaven is more undeniable than that God does answer this prayer; that He does, for the sake of His Son, and through the power of His Spirit, enable one and another so to do. It is also a plain fact that this power does commonly overshadow them in an instant, and that from that time they enjoy that inward and outward holiness to which they were utter strangers before. Possibly you might be mistaken in this; perhaps you thought you had received what you had not. But pray do not measure all men by yourself; do not imagine you are the universal standard. If you deceived yourself (which yet I do not affirm), you should not infer that all others do. Many think they are justified, and are not; but we cannot infer that none are justified. So neither, if many think they are 'perfected in love,' and are not, will it follow that none are so.

To Jane Hilton Date: BRISTOL, October 8, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR SISTER,--You need never be afraid of 'wearying my patience,' unless it be by your silence. There is no danger of your writing too often or too much; whatever comes from you is welcome. I can easily believe the description you give is just; therefore there are only two particulars remaining: First, Have you both the consent of your parents Without this there is seldom a blessing. Secondly, Is he able to keep you I mean in such a manner as you have lived hitherto. Otherwise, remember I When poverty comes in at the door, love flies out at the window. Do you find as much as ever of the spirit of prayer and of continual watchfulness Are you always sensible of the presence of God in the greatest hurry of business Have you power over wandering thoughts And do you find as much union of spirit as ever with, my dear Jenny, Your affectionate brother.

To Mary Bosanquet Date: LONDON, December 11, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR SISTER,--I am afraid lest you should straiten yourself; and I was not in haste. Yet we have such a number round about us here that I have a ready call for what I have to spare. I am glad Brother Taylor's affair has been heard: it seems all parties are now pretty well satisfied. If we live till next autumn, the yearly Conference is to be at Leeds. It will be a little strange if you do not see me then, though it were twice three miles from Gildersome. You have no reason to fear, but as your day so your strength shall be. Hitherto the Lord has helped you. He has delivered; and you may be assured that He will yet deliver. He gave, and He took away: but still you can praise Him, since He does not take His Spirit from you. I hope you find no shyness in Brother Lee or Hopper. If there be, you are to overcome evil with good. I shall alw ays be glad to hear from you or Sally Crosby. I trust neither life nor death will part you from, my dear sister, Your affectionate brother.

To Lady Maxwell Date: LONDON, March 3, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR LADY,--To be incapable of sympathizing with the distressed is not a desirable state. Nor would one wish to extirpate either sorrow or any other of our natural passions. And yet it is both possible and highly desirable to attain the same experience with the Marquis De Renty, who on occasion of his lady's illness told those who inquired how he could bear it, 'I cannot say but my nature is deeply affected with the apprehension of so great a loss. And yet I feel such a full acquiescence in the will of God, that, were it proper, I could dance and sing.' I have heard my mother say, 'I have frequently been as fully assured that my father's spirit was with me as if I had seen him with my eyes.' [Dr. Annesley died in 1696, just before his daughter moved from South Ormsby to Epworth.] But she did not explain herself any farther. I have myself many times found on a sudden so lively an apprehension of a deceased friend that I have sometimes turned about to look; at the same time I have felt an uncommon affection for them. But I never had anything of this kind with regard to any but those that died in faith. In dreams I have had exceeding lively conversations with them; and I doubt not but they were then very near. It gives me pleasure to hear that you did not neglect our own preaching in order to attend any other. The hearing Mr. F. at other times I do not know that any could blame; unless you found it unsettled your mind, or weakened your expectation of an entire deliverance from sin. And this, I apprehend, it did not. You never 'take up too much of my time.' To converse with you even in this imperfect way is both agreeable and useful to me. I love your spirit, and it does me good. I trust God will still give you that hunger and thirst after righteousness till you are satisfied therewith. And who knows how soon--I am, my dear Lady, Your ever affectionate servant.

To Miss March Source: The Letters of John Wesley (1769) Author: John Wesley --- May 1769. By comparing your own outward state with Miss Thornton's [See letter of Aug. 12.] you now see clearly the advantages you enjoy: you have nothing external to hinder your waiting upon God without carefulness and without distraction. None has a right to interrupt you while you are exercised in things divine and labouring to be holy in body and spirit. You may have just so much and no more connexion with any one as experience shows is profitable for you. O stand fast in this liberty, glorifying God with all you have and all you are! It is remarkable that St. Paul places this the last of all, that 'love endureth all things '; and this is the sum of his wish with regard to the Colossians, 'that they might be strengthened unto all patience and longsuffering with joyfulness.' They who have attained this are ripe for the inheritance and ready to salute their friends in light. There is a time when we grow up towards this, even without any sensible increase; as in the parable, the seed groweth and springs up he knoweth not how. At many times, indeed, we do know how the power of the Highest suddenly overshadows us, while either the first or the pure love is shed abroad in our hearts. But at other times He confirms and increases that love in a gradual and almost insensible manner. Death has had a large commission this year with regard to our Societies in Ireland as well as England. Just as I left Dublin [He left on April 3.] four or five of our members there were taken away in four or five days; three elder, and two in the bloom of youth, one of whom had been filled with love for some years. They all witnessed a good confession at the last, and died in full assurance of hope. Nancy Rogers, [See Crookshank's Methodism in Ireland, i. 223; and for Jane Cooper, letter of Sept. 11, 1765.] whom I saw just before I left the town, breathed the very spirit of Jane Cooper. I think their kindred spirits are now acquainted with each other better than you and I are, but not better than we shall be when we meet together in the paradise of God.

To Mrs. Bennis Date: DUBLIN, July 24, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR SISTER,--If the reading over your papers has no other effect, this it certainly has--it makes me love you abundantly better than I did before: I have now a more intimate knowledge of you; I enter more into your spirit, your tempers and hopes and fears and desires, all which tends to endear you to me. It is plain one of your constant enemies, and the most dangerous of all, is evil reasoning. Accordingly the thing which you chiefly want is Christian simplicity. Brother Bourke [The Assistant at Limerick.] and you should carefully watch over each other in that respect, and let each deal faithfully with the other; let there be no reserve between you; encourage one another also to pray for and expect the continual and direct witness of the Spirit. They are by no means the best part of our preachers in any sense who doubt of this. I know but of one who had experienced the work that doubted concerning the witness-- namely, James Oddie [See letter of March 29, 1766.]; and I am afraid that for some time he has experienced neither the one nor the other. Two of your written books I send back by that lovely woman Jenny Moore [Mrs. Moore, of Augher. She received these safely after some delay. See Crookshank's Methodism in Ireland, i. 200.]; the third I must borrow a little longer. My dear friend, remember 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 Joseph Benson Date: LONDON, November 19, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- Indeed, Joseph, I am not well pleased at all. You seem quite ruffled and discomposed because a story was invented of you (if it was from invention; for your taking it so deeply makes me fear it was not). I thought it kindest to reprove you rather in jest than in earnest, and this very thing you take ill! What, are you seeking to pick a quarrel with me Well, if you require me to be serious, I will be serious. I am ashamed you should have it to learn still that if you are a Christian you are to expect men will say all manner of evil of you falsely. So they have done of me for at least these forty years. You was not of this spirit when you came into that House. [Wesley thought Kingswood was spoiling him.] Honour and power have done you no good; I am sorry for you, but I know not how to help you. If you will go, you must go.

To Mary Bishop Date: LONDON, November 22, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR SISTER,--It is exceedingly strange. I should really wonder (if I could wonder at any weakness of human nature) that so good a woman as Lady Huntingdon, and one who particularly piques herself on her catholic spirit, should be guilty of such narrowness of spirit. Let it teach us a better lesson! [Henry Venn was then preaching to crowded audiences in the Countess of Huntingdon's chapel at Bath. See letter of Dec. 26.] Let us not vary in thought or word from the old Methodist principle, 'Whosoever doeth the will of my Father which is in heaven, the same is my brother and sister and mother.' We have other instances of persons who now enjoy the peace of God and yet do not know the time when they received it. And God is sovereign: He may make what exceptions He pleases to His general rule. So this objection is easily set aside; and so is that of your age. The Spirit of the Lord can give understanding either in a longer and shorter time. And I doubt not but He will give you favour in the eyes of your sisters. You have only to go on in simplicity, doing the will of God from the heart and trusting in the anointing of the Holy One to teach you of all things. I am glad you are acquainted with the Miss Owens. [Wesley says on Sept. 16, 1772: '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!' See Journal v. 484; and letter of Aug. 22, 1772.] Encourage one another to be altogether Christians. Defy fashion and custom, and labour only To steer your useful lives below By reason and by grace. Let not the gentlewoman entrench upon the Christian; but be a simple follower of the Lamb. I expect to hear soon what has occurred since you wrote last. And I hope you will always speak without any reserve to, my dear sister, Your affectionate brother.

To Mrs. Barton Date: LONDON, December 24, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR SISTER,--Some of the trials which you must frequently have are of a delicate nature. You will need much of the wisdom from above, or you would suffer loss under them. Those who are very near to you were (and probably are still) prejudiced against William Fallowfield beyond all sense and reason. And how extremely difficult it is for you not to drink in a little of their spirit! Only what is ill-will in them may in you be a simple error of judgement. Yet there is danger lest it should weaken your soul and insensibly lead you to some wrong temper. I believe you may speak without reserve to Brother Howard. [Robert Howard, Assistant at York, was received on trial as a preacher in 1768, and ceased to travel in 1770.] He is a cool, thinking man. But does he preach Christian perfection clearly and explicitly Which of your other preachers does Your affectionate brother.

To Mrs. Marston Date: BROADMARSTON, March 16, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--I want to ask you several questions. At what time and in what manner was you justified? Did you from that time find a constant witness of it? When and how was you convinced of the necessity of sanctification? When did you receive it, and in what manner? Did you then find the witness of it? Has it been clear ever since? Have you not found any decay since that time? Do you now find as much life as ever you did? Can you give God your whole heart? In what sense do you 'pray without ceasing and in everything give thanks'? Do you find a testimony in yourself that all your words and actions please Him? You have no need to be nice or curious in answering these questions. You have no occasion to set your words in order; but speak to me just as you would do to one of your sisters. The language of love is the best of all. One truly says,-- There is in love a sweetness ready penned: Copy out only that, and save expense. [George Herbert's The Temple, 'Jordan.'] You have love in your heart; let that teach you words. Out of the abundance of the heart let the mouth speak. I shall then know better how to advise you. I have a great concern for you, and a desire that you should never lose anything which God has wrought, but should receive a full reward. Stand fast in the name of the Lord and in the power of His might!-- I am Your affectionate brother. You may direct to me at the preaching-house in Manchester

To Mary Bishop Date: LONDON, June 20, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- DEAR MISS BISHOP,--At present you are exactly in your place; and I trust no temptation, inward or outward, shall ever induce you to depart from the work, to which God has called you. You must expect to be pushed to both extremes by turns--self-confidence and too much diffidence. But it is certain the former is the more dangerous of the two; and you need all the power of God to save you from it. And He will save you to the uttermost, provided you still retain the sense of your poverty and helplessness. It is a good prayer, Show me, as my soul can bear, The depth of inbred sin! And just so He will deal with you; for He remembers that you are but dust. But you should not wait to be thus and thus convinced in order to be renewed in love. No: pray now for all the mind which was in Christ; and you shall have more and more conviction as it pleases Him. Mr. Spencer [See letters of Sept. 13, 1769, and Oct. 12, 1771.] and Glynne are of excellent spirits, notwithstanding their opinion. I hardly know their fellows. Love is all we want; let this fill our hearts, and it is enough. Peace be with your spirit,--I am Your affectionate brother.

To Ann Bolton Date: BRISTOL, August 12, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--'He that feareth God,' says the Apostle, 'and worketh righteousness,' though but in a low degree, is accepted of Him; more especially when such an one trusts not in his own righteousness but in the atoning blood. I cannot doubt at all but this is your case; though you have not that joy in the Holy Ghost to which you are called, because your faith is weak and only as a grain of mustard seed. Yet the Lord has done great things for you already: He has preserved you even in the dangerous season, even In freshest pride of life and bloom of years, from ten thousand snares to which a young woman of a pleasing form and behaviour and not an ill temper would naturally be exposed, and to which your own heart would surely have yielded had you not been preserved by His gracious power. He has given you resignation in pain and sickness. He has made you more than conqueror, even a gainer thereby. And have not you abundant reason to praise Him, to put your whole trust in Him, and firmly to expect all His great and precious promises? The spirit of your last letter engages me much. I dearly love seriousness and sweetness mixed together. Go on, my dear Nancy, in the same path, and you will be nearer and nearer to Your affectionate brother.

To Mrs. Marston Date: ST. IVES, August 26, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--Your last gave me a particular satisfaction, because I was jealous over you. I was afraid lest you, like some others, should have received that dangerous opinion that we must sometimes be in darkness. Wherever you are, oppose this, and encourage all who now walk in the light to expect not only the continuance but the increase of it unto the perfect day. Certain it is that, unless we grieve the Holy Spirit, He will never take away what He has given. On the contrary, He will add to it continually, till we come to the measure of the full stature of Christ. I am glad the select society meets constantly. See that you speak freely to each other. And do not speak of your joys and comforts only; this is well-pleasing to flesh and blood: but speak also of your sorrows and weaknesses and temptations; this is well-pleasing to God, and will be a means of knitting you together by a bond that shall never be broken. I hope you lose no opportunity of speaking a word for God, either to them that know Him or them that do not. Why should you lose any time? Time is short. Work your work betimes! To-day receive more grace and use it! Peace be with your spirit!--I am, my dear sister, Your affectionate brother.

To Ann Bolton Date: LONDON, November 16, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--To see even the superscription of a letter from you always gives me pleasure. I am glad you are still waiting for the kingdom of God: although as yet you are rather in the state of a servant than of a child. But it is a blessed thing to be even a servant of God! You shall never have cause to be ashamed of His service. What I peculiarly advise is, that you will never omit private duties, whatever hurry you may be in, and however dull and dry your soul may be: still they shall not be without a blessing. And therein you will receive power against that temptation, which to your tender spirit may be the most dangerous of any. On Sunday I am to preach a funeral sermon for that blessed man Mr. Whitefield at the Tabernacle and at Tottenham Court Chapel. [See next letter.] If it is an help or comfort to you, write often to, my dear Nancy, Your affectionate brother.

To Joseph Benson Date: LONDON, January 21, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- DEAR JOSEPH,--It was of their own mere motion that the students, when I was in Wales, desired me to come and spend a little time with them. I had no thought or desire so to do, having work enough upon my hands. When Mr. Ireland [See letters of Oct. 23 and Nov. 4, 1759.] asked me why I did not go thither in August, [He was in Bristol from Aug. 13 to 20.] I answered, 'Because my Lady had written to me to the contrary.' But I do not remember that I showed him her letter; I believe I did not. I know not why you should not keep the rest of your terms at Oxford and take a Bachelor's degree. Only if you should be pressed in spirit to give yourself up to the work of God sooner, I think you must follow your own conscience. Write quite freely to, dear Joseph, Your affectionate brother.

To Joseph Benson Date: BRISTOL, March 9, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- DEAR JOSEPH,--I must write a few lines, though I can ill spare time. You seem to be providentially thrust out into the harvest. But consider what you do. Read the Minutes of the Conference, and see whether you can conform thereto. Likewise think whether you can abstain from speaking of Universal Salvation and Mr. Fletcher's late discovery. The Methodists in general could not bear this. It would create huge debate and confusion. I wish you would read over that sermon in the first volume on The Spirit of Bondage and of Adoption. [Works, v. 98-111.] Invenio te corde simplicem, as the Count speaks, sed turbatis ideis. [I found thee simple in heart, but troubled in your ideas.' See Journal, ii. 488.] My love to Mr. Hallward.--I am, dear Joseph, Yours affectionately.

To Joseph Benson Date: CHESTER, March 16. 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- DEAR JOSEPH,--No, I do not forbid your being connected with us. I believe Providence calls you to it. I only warn you of what would lessen your usefulness. On that subject I never suffer myself to reason. I should quickly reason myself into a Deist, perhaps into an Atheist. I am glad you do not lay stress upon it. We have better matters to employ our thoughts. A babe in Christ (of whom I know thousands) has the witness sometimes. A young man (in St. John's sense) has it continually. I believe one that is perfected in love, or filled with the Holy Ghost, may be properly termed a father. This we must press both babes and young men to aspire after--yea, to expect. And why not now I wish you would give another reading to the Plain Account of Christian Perfection.-- I am, dear Joseph, Your affectionate brother. PS.--While I am in Ireland you need only direct to Dublin. I am afraid that smooth words have prevailed over Mr. Fletcher and persuaded him all the fault was on your side. He promised to write to me from Wales, but I have not had one line.

To John Fletcher Date: PARKGATE, March 22,1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- I always did for between these thirty and forty years clearly assert the total fall of man and his utter inability to do any good of himself; the absolute necessity of the grace and Spirit of God to raise even a good thought or desire in our hearts; the Lord's rewarding no work and accepting of none but so far as they proceed from His preventing, convincing, and converting grace through the Beloved; the blood and righteousness of Christ being the sole meritorious cause of our salvation. Who is there in England that has asserted these things more strongly and steadily than I have done

15. You next descant upon the disorders which the spirit of enthusiasm created in the last age.' Very likely it might; but, blessed be God, that is nothing at all to us. For He hath given us, not the spirit of enthusiasm, but of love and of a sound mind. In the following page you quaintly compare your hearers to sheep and yourself and friends to the dogs in the fable, and seem much afraid lest the silly sheep should be persuaded to give you up to these ravening wolves.' Nay, should you not rather be ranked with the sheep than the dogs For your teeth are not so sharp as razors. 16. Another fundamental error of the Methodists is the asserting that laymen may preach--yea, the most ignorant and illiterate of them, provided they have the inward call of the Spirit' (page 11). The former part of this objection we had before. The latter is a total mistake. They do not allow the most ignorant 'men to preach whatever inward call' they pretend to. Among them none are allowed to be stated preachers but such as (1) are truly alive to God, such as experience the faith that worketh by love,' such as love God and all mankind; (2) such as have a competent knowledge of the Word of God and of the work of God in the souls of men; (3) such as have given proof that they are called of God by converting sinners from the error of their ways. And to show whether they have these qualifications or no, they are a year, sometimes more, upon trial. Now, I pray, what is the common examination either for deacon's or priest's orders to this 17. But no ambassador can act without a commission from his King; consequently no preacher wit,hout a commission from God' (page 11). This is a tender point; but you constrain me to speak. I ask, then, Is he commissioned from God to preach the gospel who does not know the gospel who knows little more of the Bible than of the Koran I fear not. But if so, what are many of our brethren Sent of man, but not of God!

20. 'Do not credit those who tell you that we must judge of our regeneration by sensible impulses, impressions, ardours, and ecstasies' (page 19). Who tells them so Not I; not Mr. Bourke; not any in connexion with me. Sir, you yourself either do or ought to know the contrary. Whether, therefore, these are or are not 'signs of the Spirit' (page 20) see you to it; it is nothing to me, any more than whether the Spirit does or does not 'show itself in groanings and sighings, in fits and starts.' I never affirmed it did; and when you represent me as so doing, you are a sinner against God and me and your own soul. 21. If you should see good to write anything more about the Methodists, I beg you would first learn who and what they are. Be so kind as at least to read over my Journals, and the Appeals to Men of Reason and Religion. Then you will no longer 'run' thus 'uncertainly,' or 'fight as one that beateth the air.' But I would rather hope you will not fight at all. For whom would you fight with If you will fight, it must be with your friends; for such we really are. We wish all the same happiness to you which we wish to our own souls. We desire no worse for you than that you may 'present' yourself 'a living sacrifice, holy, acceptable to God'; that you may watch over the souls committed to your charge as he 'that must give account'; and that in the end you may receive 'the crown which the Lord, the righteous Judge, will give to all that love His appearing!'--So prays, reverend sir, Your affectionate brother.

To Philothea Briggs Date: DUBLIN, July 13, 1771, Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR PHILLY,--Truth and falsehood, and so right and wrong tempers, are often divided by an almost imperceptible line. It is the more difficult to distinguish right and wrong tempers or passions, because in several instances the same motion of the blood and animal spirits will attend both one and the other. Therefore in many cases we cannot distinguish them but by the unction of the Holy One. In the case you mention all self-complacency or self-approbation is not pride. Certainly there may be self-approbation which is not sin, though it must occasion a degree of pleasure. 'This is our rejoicing, even the testimony of our conscience toward God.' And this joy is neither better nor worse for being accompanied with a natural motion of the blood and spirits. Equally natural and equally innocent is the joy which we receive from being approved of those we love. But in all these instances there is need of the utmost care, lest we slide from innocent joy or self-approbation into that which is not innocent, into pride (thinking of ourselves more highly than we ought to think), or vanity, a desire of praise; for 'thin partitions do their bounds divide.' [ Dryden's Absalom and Achitophel, i. 163: 'Great wits are sure to madness near allied, And thin partitions do their bounds divide.'] Certes, I have for many days Sent my poetic herd to graze. [Prior's Erle Robert's Mice: 'Certes, I have those many days Sent myne poetic herd to graze.'] In youth it is almost natural to write verses, especially at leisure times. But I have no leisure time; my every hour is constantly and fully employed. You have no business to begin any dispute with your young acquaintance. If she begin with you, say but little, till you carry her Predestination Calmly Considered, and desire her to give it a calm and serious reading. That book is such an hotch-potch as I have seldom seen, and is brimful of Antinomianism (as are all Mr. Romaine's writings [See Tyerman's Wesley, ii. 534.]). I advise you to think and speak as little about it as possible. Here and there he blunders upon the truth, as in the sentence which she quoted.

In the 13th of [the First of] Corinthians you have the height and depth of genuine perfection; and it is observable St. Paul speaks all along of the love of our neighbour, flowing indeed from the love of God. Mr. De Renty is an excellent pattern of this. But many things in his fellowship with God will not be explained till the Holy Spirit explains them by writing them on your heart. That darkness which often clouds your understanding I take to be quite preternatural. I believe the spirit of darkness spreads a mist over your mind, so far as he is permitted; and that the best remedy is simply to look up to God, and the cloud will flee away at His presence.--I am, &c.

To Hannah Ball Date: PORTSMOUTH, October 4, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR SISTER,--The being 'sealed by the Spirit' in the full sense of the word I take to imply two things: first, the receiving the whole image of God, the whole mind which was in Christ, as the wax receives the whole impression of the seal when it is strongly and properly applied; secondly, the full assurance of hope, or a clear and permanent confidence of being with God in glory. Either of these may be given (and sometimes is, though not frequently) separate from the other. When both are joined together, then I believe they constitute that seal of the Spirit. But even this admits of various degrees. A degree of it, I trust, you have. Watch and pray! Do and suffer the whole will of Him that calleth you; and He will supply whatever is wanting.--I am, my dear sister, Your affectionate brother.

To his Brother Charles Source: The Letters of John Wesley (1772) Author: John Wesley --- BlRMINGHAM, March 17, 1772, DEAR BROTHER,--The more you are at the Foundery the better. It is a good spirit which rules in that Society. [Charles Wesley came to live in Marylebone in May 1771.] You have done exactly right with regard to T. Maxfield. For the present my hope of him is lost. [He had had a disappointing interview with Maxfield on Feb. 25.] I am to-day to meet Mr. Fletcher at Bilbrook.[Wesley writes in the Journal, v. 449: 'Partly in a chaise, partly on horseback, I made a shift to get to Bilbrook; and, after preaching, to Wolverhampton.' Fletcher told the Dublin Society in March that he had sent his Third Check to press. See Wesley's Designated Successor, p. 222.] Part of the Third Check is printing. The rest I have ready. In this he draws the sword and throws away the scabbard. Yet I doubt not they will forgive him all if he will but promise --to write no more. J. Rouquet helped me at Bristol. [From March 3 to 9 Wesley had spent a 'few comfortable days' in Bristol. Mrs. Jenkins was one of the members there. It was probably Mrs. Reeves's husband, who died on Sept. 21, 1778. See C. Wesley's Journal, ii. 270, 275.] I neither saw nor heard anything of G. Stonehouse. Jane Jenkins is in a right spirit; affliction has done her good. Mrs. Reeves I had no time for. I feared Sister Marriott would not recover. [Mrs. Marriott was among the first twelve to join the Foundery Society in 1739, and her husband was one of its earliest members.] Mr. Blackwell's heart is truly softened; but why is she afraid to receive the Lord's supper [Wesley visited Mrs. Blackwell at Lewisham on Feb. 26. She died the following month. See letter of April 26.] If Mr. F-- does come, it will be for good. It does not follow, 'You felt nothing; therefore neither did your hearers.' In haste. Adieu.

To Philothea Briggs Date: LIVERPOOL, March 23, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- If useless words or thoughts spring from evil tempers, they are properly evil, otherwise not; but still they are contrary to the Adamic law: yet not to the law of love; therefore there is no condemnation for them, but they are matter of humiliation before God. So are those (seemingly) unbelieving thoughts; although they are not your own, and you may boldly say, 'Go, go, thou unclean spirit; thou shalt answer for these, and not I.'

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 Mrs. Turner Date: THE DEVIZES, September 18, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--You have prevented me. I had designed to write to you if you had not wrote to me. I take knowledge of your spirit. 'Love without dissimulation is easy to be discerned.' I am the more pleased to find this in you, because you are acquainted with many whose love does not abound, who are not so kindly affectioned to those who do not exactly subscribe to their opinions. They do not seem sufficiently to consider that the kingdom of God is not opinions (how right so ever they be), but righteousness and peace and joy in the Holy Ghost. I love you for being of a more excellent spirit. My soul takes acquaintance with you. Shall we for opinions destroy the work of God, or give up love, the very badge of our profession Nay, by this shall men know that we belong to the Lover of Souls, to Him who loved us and gave Himself for us.

His letters (as vilely as they have been misrepresented) breathe the very spirit of the gospel. You might read them, to learn how to return good for evil, to bless them that curse you. O beware that no bitter spirits infuse bitterness into you I Keep all the love that God has given you! and never rest till all your heart is love! Peace be with your spirits!--I am, my dear sister, Your affectionate brother.

To Ann Bolton Date: LONDON, January 15, 1775. Source: The Letters of John Wesley (1773) Author: John Wesley --- Let me know, not more seldom than once a month (unless something extraordinary prevent), how you are yourself both as to your bodily health and with regard to your better part; and how the work of God goes on among your neighbors, particularly in any remarkable instance. Consider I am not likely to trouble you long: my day is far spent. I am therefore the more desirous to help you forward who are in the morning of life. Happy if foreboding here your little stay, You make your morning bear the heat of day. [See Journal, i. 103; and letter of Nov.28, 1772.] Do you find as near and as constant a communion with God as when I saw you last Are you now continually sensible of His loving presence and continually happy in Him Do you enjoy an uninterrupted spirit of prayer and a power in everything to give thanks Does not company or hurry of business ever hinder your attention to the presence of God Are you ‘ never hindered by any person or thing’ from running your course with even joy Your affectionate brother.

To Mary Bishop Date: LIMERICK, May 9, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--So he [‘Mr. Hadden’; in pencil, in another hand] is in peace. It has in all ages been allowed that the communion of saints extends to those in paradise as well as those upon earth as they are all one body united under one Head. And Can death’s interposing tide Spirits one in Christ divide But it is difficult to say either what kind or what degree of union may be between them. It is not improbable their fellowship with us is far more sensible than ours with them. Suppose any of them are present, they are hid from our eyes, but we are not hid from their sight. They no doubt clearly discern all our words and actions, if not all our thoughts too; for it is hard to think these walls of flesh and blood can intercept the view of an angelic being. But we have in general only a faint and indistinct perception of their presence, unless in some peculiar instances, where it may answer some gracious ends of Divine Providence. Then it may please God to permit that they should be perceptible, either by some of our outward senses or by an internal sense for which human language has not any name. But I suppose this is not a common blessing. I have known but few instances of it. To keep up constant and close communion with God is the most likely means to obtain this also. Whatever deigns a man has, whatever he is proposing to do, either for himself or his friends, when his spirit goes hence all are at an end. And it is in this sense only that ‘ all our thoughts perish.’ Otherwise all our thoughts and designs, though not carried into execution, are noted in His Book who accepts us according to our willing mind and rewards intentions as well as actions. By aiming at Him in all things, by studying to please Him in all your thoughts and words and actions, you are continually sowing to the Spirit; and of the Spirit you will reap life everlasting.--I am, my dear sister, Your affectionate brother.

To Hannah Ball Date: LONDON, October 4, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--The being sealed by the Spirit in the full sense of the word I take to imply two things: (1) The receiving the whole image of God, the whole mind which was in Christ, as the wax receives the whole impression of the seal when it is strongly and properly applied; (2) The full assurance of hope, or a clear and permanent confidence of living with God in glory. Either of these may be given (and sometimes is, though not frequently) separate from the other. When both are joined together, then I believe they constitute the Seal of the Spirit. But even this admits of various degrees: a degree of it I trust you have. Work and pray! Do and suffer the whom will of Him that calleth you! And He will supply whatever is wanting.--I am, my dear sister, Your affectionate brother.

To Martha Chapman Date: NEAR LONDON, October 27, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--Now is the hour and the power of darkness. But In vain does Satan rage his hour; Beyond his chain he cannot go. And I doubt not most of those that are scattered abroad in the dark and cloudy day will again be gathered in by our good Shepherd. It is right, therefore, to be concerned for them; but not to sorrow as those without hope, seeing the Lord hath not forgotten to be gracious. You that are spiritual, labor to restore them that are fallen, in the spirit of meekness; and your labor shall not be in vain. Meantime in your patience possess your own soul. All things shall work together for your good, shall bring you nearer to God. Your affectionate brother.

To Mary Bosanquet Date: LONDON, November 17, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--I am afraid the assortment of books which is at Birstall house is exceeding imperfect. As soon, therefore, as we receive the account from you, we shall send down such small books as are wanting and such as are most called for and most useful [See letter of Oct. 17]. My health seems now to be as well established as for many years. And this we are sure of--health we shall have if health be best. What have we to do but to make the best use of all our talents, and according to our power to glorify Him with our bodies and with our spirits--I am, my dear sister, Yours affectionately.

To Hannah Ball Date: LONDON, February 27. 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--If not now, yet we shall probably live to meet again; and the great comfort is that we shall meet and part no more. Before Mr. Saunderson came into Oxford Circuit I promised him that he should travel with me in spring. Another will come in his place that is much alive to God. Some will be profited by one, and some by the other. There are two general ways wherein it phases God to lead His children to perfection--doing and suffering. And let Him take one or the other, we are assured. His way is best. If we are led chiefly in the latter way, the less there is of our own choice in it the better. It is when we fly from those sufferings which God chooses for us that we meet with 'spiritual deaths' and 'spiritual martyrdoms,' as some speak that is, plainly, God punishes us either by Himself or by the devil for going out of His way. Nay, but keep in His way! Do and suffer just what seemeth Him good.--I am, my dear sister, Your affectionate brother.

To Mrs. Savage Date: WHITEHAVEN, May 6, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--You send me an agreeable account of the work of God in Worcester. I expected that He would give a blessing to the zeal and activity of your present preachers, and of Mr. Collins in particular, who is everywhere of use to those that are simple of heart. But much also depends upon the spirit and behavior of those who are united together. If their love does not grow cold; if they continue walking in the Spirit, using the grace they have already received, adorning the doctrine of God our Saviour, and going on to perfection, their light, shining before men, will incite many to glorify our Father which is in heaven. I am glad to hear that Billy Savage and you are still pressing toward the mark. Indeed, God will permit all the grace you have to be tried. He prepares occasions of fighting, that you may conquer; yea, in all these things you shall be more than conquerors through Him that loveth you. To His tender care I commit you; and am, my dear sister, Your affectionate brother.

To Miss J. C. March Source: The Letters of John Wesley (1774) Author: John Wesley --- NEWCASTLE-UPON-TYNE, June 3, 1774. You are living witness of two great truths: the one, that there cannot be a lasting, steady enjoyment of pure love without the direct testimony of the Spirit concerning it, without God's Spirit shining on His own work; the other, that setting perfection too high is the ready way to drive it out of the world. A third thing you may learn from your own experience is that the heart of man contains things that one would think incompatible. Such are the tempers and sensations of those especially that are renewed in love. Some of them seem to be quite inconsistent with others; so that, if we give way to reasoning on this head, if we will not believe what God has wrought till we can account for all the circumstances attending it, till we know how these things can be, we shall bewilder ourselves more and more, and Find no end, in wandering mazes lost. I believe one thing which has hurt you is that kind of silence. One use of your present journey may be this: Learn to speak for God without either fear or shame. You have need to be more simple. Look straight forward; eye one thing! Do not consider that you are a woman or a gentlewoman. Do not you bear an higher character What! know you not that your very body is the temple of the Holy Ghost which is in you Therefore glorify God with your body and with your spirit. Give Him the praise that is due unto His name. I am glad you are going to Stroud. It is probable you will see that good young woman, A. Esther. If you do, I hope you will be enabled to encourage her, that she may hold fast the good gift of God. Her experience was exceeding clear when I talked with her last. If possible, guard her against evil reasoning, that she may never let go her simplicity. Peace be with all your spirits!

To Elizabeth Ritchie Date: EDINBURGH, June 3, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR BETSY,--I shall much want to hear that you stand fast in the liberty wherewith Christ has made you free. It is absolutely certain that you never need lose anything of what God has wrought. He is able and He is willing to give you always what He has once given. He will do it, provided you watch unto prayer and stir up the gift of God which is in you. There is one invariable rule which God observes in all His dealings with the children of men: ' Unto him that hath,' uses what he hath, ' shall be given, and he shall have more abundantly.' When we are justified, He gives us one talent; to those that use this He gives more. When we are sanctified, He gives, as it were, five talents. And if you use the whole power which is then given, He will not only continue that power but increase it day by day. Meantime be not ignorant of Satan's devices: he will assault you on every side; he will cast temptations upon you Thick as autumnal leaves that strew the ground. But with every temptation there shall be a way to escape; and you shall be more than conqueror through Him that loves you. You can do, you can suffer His whole will. Go on in His name and in the power of His might; and fulfil the joy of Yours affectionately.

To Hannah Ball Date: SUNDERLAND, June 19, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--It is next to impossible to retain salvation from sin without having a dear witness of it, especially in time of temptation; they who then lose the witness commonly lose the blessing itself. When you can spare a day or two to visit any of the neighboring Societies, it will be a labor well bestowed. You will always find it a blessing to your own soul, as it is a means of quickening and strengthening others Sometimes I have been a little afraid for my dear Ann Bolton. If she is more engaged than she used to be in temporal things and less in spiritual, she must be something more than human or she will suffer loss, her soul will be flattened thereby. I am afraid lest she should sink into that delicate species of spiritual sloth which some call 'ceasing from our own works.' I wish she would write more frequently either to me or to you. It might be profitable to her. She has been as a mother in Israel; pity she should ever be less useful. I left Mr. Saunderson behind me in Scotland, but expect to see him at the Conference.--I am, my dear sister, Your affectionate brother.

To Thomas Rankin Date: EPWORTH, July 21, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- DEAR TOMMY,--In yours of May the 30th you give me an agreeable account of your little Conference in Philadelphia. I think G. Shadford and you desire no novelties, but love good old Methodist discipline and doctrine. I have been lately thinking a good deal on one point, wherein perhaps we have all been wanting. We have not made it a rule, as soon as ever persons were justified, to remind them of going on to perfection. Whereas this is the very time preferable to all others. They have then the simplicity of little children, and they are fervent in spirit, ready to cut off the right hand or to pluck out the right eye. But if we once suffer this fervor to subside, we shall find it hard enough to bring them again to this point.--I am, &c.

To the Authors of the 'Monthly Review' Date: REIGATE, November 30, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- GENTLEMEN,--I can easily believe what your correspondent affirms (Review, October 1774), that there are some slave-holders who have a little humanity left, and that the Georgian laws sell the blood of one slave only to each master, and prescribe the instruments wherewith he is to torture the rest. What is still the general spirit of American slave-holders is observed in a letter from Philadelphia now before me. As a farther influence of the inhumanity with which the poor Negroes are treated, I will add two advertisements published in the public papers, one of Virginia, the other of North Carolina:-- From the Williamsburg Gazette 'Run away on the 10th instant, a lusty Negro, named Bob---.The said fellow is outlawed, and I will give ten pounds reward for his head severed from his body, and forty shillings if brought alive.' From one of the North Carolina newspapers. 'Ran away last November, from the subscriber, a Negro fellow, named Yeb; aged thirty-six. As he is outlawed, I will pay twenty pounds currency to any person who shall produce his head severed from his body, and five pounds if brought home alive. John Mosely.' --I am, gentlemen, Your very humble servant.

To Mary Bishop Date: LONDON, February 11, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR SISTER,--To be enabled to relieve those that are in want is one excellent fruit of this self-denial. But you must not imagine this will be the only one. No: you have a message from God to some of those to whom no one dare speak the plain truth; and He will confirm the word of His messenger, especially to those that are in weakness or pain or under any kind of affliction. At such a time greatness stands aloof, and they are as accessible as common persons. In religion as well as in all things else it is 'use that brings perfectness.' I have long labored under the same infirmity with you; and I find but one way to conquer. Take up your cross; when the occasion offers, break through: speak, though it is pain and grief unto you. And it will be easier and easier, till you resemble an eminent surgeon, who once told my brother, ' Mr. Wesley, you know I would not hurt a fly, I would not give pain to any living thing. But if it was necessary I could scrape all the flesh off of a man's bones and never turn my head aside.' A clear conviction of the superior advantages of a single life certainly implies a call from God to abide therein, supposing a person has received that gift from God. But we know all cannot receive this saying; and I think none ought to make any vows concerning it, because, although we know what we are and what we can do nova, yet we do not know what we shall be. The spiritual advantages of that state are set down in the little tract on that subject, together with the means which are proper to be used by those who desire to retain those advantages. If at any time Providence should seem to call any person to relinquish these advantages, I would earnestly advise her not to lean to her own understanding (less in this case than any other), but to consult one or more spiritual friends, and resolutely stand to their award. There is much good in Miss Bosanquet; and you may do her good, for she loves and will bear plain dealing.--I am, my dear Miss Bishop, Yours affectionately.

To Thomas Wride Date: LONDON, February 24, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR TOMMY,--Beware of your own spirit! You bite like a bull-dog; when you seize, you never let go. I advise you to think of William Hunter no more; go on your way as if he was under the earth. At a Quarterly Meeting, if the collection is only six pounds and two preachers are present, they commonly share it between them. In this case I do not say they defraud a third preacher who is expected; but I say they act unkindly. But you should tell me without fear or favor who has neglected the round. Part of the books which I borrowed of Mr. Hammond I left at Waterford with one who has promised to send them back directly. The other part one promised to send from Dublin. I am ashamed of their vile negligence. I hope to be in Dublin next month; and am, dear Tommy, Your affectionate friend and brother.

To Ann Bolton Date: WORCESTER, March 15, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR SISTER,--If I could have seen you, though it had been only for an hour, it would have given me a very sensible satisfaction. I cannot easily express that union of spirit which I feel whenever I think of you. There is I know not what in your whole spirit and behavior which has always given me unspeakable pleasure; and when I look upon you (you know to whom the glory is due!), I am often ready to cry out, 'Thou perfect pattern of true womanhood!' But I know good is the will of the Lord; therefore I am content. If it is best, I shall see my dear friend again before I take my long journey; and if I do not see you till we meet in a better world, Surely our disembodied souls shall join, Surely my friendly shade shall mix with thine. To die is not to be lost; but our union will be more complete in the world of spirits than it can be while we dwell in tenements of clay. Certainly till persons experience something of the second awakening, till they are feelingly convinced of inbred sin so as earnestly to groan for deliverance from it, we need not speak to them of present sanctification. We should first labor to work that conviction in them. When they feel it and hunger and thirst after full salvation, then is the time to show them it is nigh at hand, it may be received just now by simple faith. I can now hardly expect (if I should live to return to England) to see you before next autumn. Let me, however, have the pleasure of hearing from you; and give a place in your memory and your prayers to, my dear Nancy, Your ever affectionate brother. Direct to me at Dublin.

To John Fletcher Date: NORTHWICH, March 22, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR SIR,--I have read over your papers, and hope they will be of use. But you have a little disappointed me. I expected a fictitious and a genuine Creed for Perfectionists, suitable to your Arminian Creeds. I know not whether your last tract was not as convincing as anything you have written. That method of untwisting the truth and falsehood which had been so artfully woven together has enabled many to distinguish one from the other more dearly than ever they did before. What a good Providence it is that different persons have different ways of writing! Many are convinced or affected by your way of writing who receive no benefit from mine. They are not to be reached by a few words: you must say a great deal, or you lose your labor. Heavy foot cannot overtake them; but when your light horse falls upon them on every side, they are utterly overthrown. I think the address to the Perfectionists and Imperfectionists will be well bestowed. And it is well you have bestowed a little time on Mr. Toplady. He might have been angry if you had taken no notice of him. It seems our views of Christian Perfection are a little different, though not opposite. It is certain every babe in Christ has received the Holy Ghost, and the Spirit witnesses with his spirit that he is a child of God. But he has not obtained Christian perfection. Perhaps you have not considered St. John's threefold distinction of Christian believers: little children, young men, and fathers. All of these had received the Holy Ghost; but only the fathers were perfected in love. But one thing seems to have escaped you still. What are the charms of Calvinism unde faces ardent How is it so many fall in love with her To-morrow I hope to be at Chester, and to embark on board the first vessel that offers. Commending myself to your prayers, I am, dear sir, Your affectionate brother.

To James Rouquet Date: LONDON, November 12, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR JAMES,--I will now simply tell you the thing as it is. As I was returning from the Leeds Conference, one gave me the tract which you refer to, part of which I read on my journey. The spirit of it I observed to be admirably good; and I then thought the arguments conclusive. In consequence of which, I suppose (though I do not remember it), I recommended it both to you and others; but I had so entirely forgotten it, that even when it was brought to me the other day I could not recollect that I had ever seen it.--I am Your affectionate brother.

the little flock turned the hearts of their opposers. APRIL 3.-(Being Easter Day.) I went on to Macclesfield, andcamejust in time (so is the scene changed here also) towalk to the old church, with the Mayor andthe 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 consolation, 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 E 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 ofthis, I deter- mined to restore the morning preaching, which had been dis- continued 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, 1774.1 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, andjust ready for the Bridegroom. Mon. 11. I preached about noon at Warrington, and in the evening at Liverpool. Thursday, 14. I preached in Wigan atnoon, where all tumult is now at an end : The lives of the Christians having quite put to silence the ignorance of foolish men. In the evening I preached at Bolton, to the most lively and most steady people in all these parts. Fri. 15. I preached at a preaching-house just built at Chow- bent, which was lately a den of lions ; but they are all now quiet as lambs. So they were the next day at the new House, near Bury. Friday, 16. At noon I preached in Rochdale ; and inthe evening near the church in Huddersfield. The wind was high, and very sharp ; but the people little regarded it, while I strongly enforced those words, " What doest thou here, Elijah ?"

Sun. 17.-I rode to Halifax. Such a country church I never saw before. I suppose, except York Minster, there is none in the county so large. Yet it would not near contain the congregation. I was afraid it would be impossible for all to hear; but God gave me a voice for the occasion : So that I believe all heard andmany felt the application of those words, (part of the First Lesson, ) " Let me die the death of the righteous, and let my last end be like his ! " While I was at dinner at Dr. Leigh's, one came from Hud- dersfield to tell me the Vicar was willing I should preach in the church. Dr. Leigh lending me his servant and his horse, I set out immediately ; and, riding fast, came into the church while the Vicar was reading the Psalms. It was well the people had no notice of my preaching, till I came into the town : They quickly filled the church. I did not spare them, but fully delivered my own soul. Mon. 18. The Minister of Heptonstall sent me word that I waswelcome to preach in his church. Itwas with difficulty we got up the steep mountain ; and when we were upon it, the wind was ready to bear us away. The church was filled, not with curious but serious hearers. No others would face so furious a storm. At the Ewood, in the evening, we had the usual blessing. [April, 1774. Tues. 19. Mrs. Holmes, who has been some years confined to her bed, sent, and desired I would preach at her house. As I stood in the passage,both she could hear, and all that stood in the adjoining rooms. I preached on Rev. xiv. 1-5. It was a refreshing season to her and to many. At half-hour after ten, I preached in the new House at Hightown, and in the evening at Daw-Green. I found Mr. Greenwood (with whom I lodged) dying (as was supposed) of the gout in the stomach. But, on observing the symptoms, I was convinced it was not the gout, but the angina pectoris : (Well described by Dr. Heberden, and still more accurately by Dr. M'Bride of Dublin :) I therefore advised him to take no more medicines, but to be electrified through the breast. He was so. The violent symptoms immediately

either bodily health, or spiritual life, with this exercise ? And if he is but half alive, what will the people be ? Just so it is at Greenock too. Wed. 18.-I went to Edinburgh, and on Thursday to Perth . Here likewise the morning preaching had been given up : Con- sequently the people were few, dead, and cold. These things must be remedied, or we must quit the ground. In the way to Perth, I read that ingenious tract, Dr. Gre- gory's " Advice to his Daughters." Although I cannot agree with him in all things ; (particularly as todancing, decent pride, and both a reserve and a delicacy which I think are quite unnatural ; ) yet I allow there are many fine strokes therein,. and abundance of common sense : And if a young woman followed this plan in little things, in such things as daily occur, and in great things copied after Miranda, she would form an accomplished character. Fri. 20.-1 rode over to Mr. Fraser's, at Monedie, whose mother-in-law was to be buried that day. O what a difference is there between the English and the Scotch method of burial ! The English does honour to human nature; and even to the poor remains, that were once a temple of the Holy Ghost ! But when I see in Scotland a coffin put into the earth, and covered up without a word spoken, it reminds me of what was spoken concerning Jehoiakim, " He shall be buried with the burial of anass !" Sat. 21. I returned to Perth, and preached in the evening to a large congregation. But I could not find the way to their hearts. The generality of the people here are so wise that they need no more knowledge, and so good that they need no more religion ! Who can warn them that are brimful of wisdom and goodness, to flee from the wrath to come ? Sun. 22. I endeavoured to stir up this drowsy people, by speaking as strongly as I could, at five, on, "Awake, thou that sleepest ; " at seven, on, " Where theirworm dieth not ;" and in May,1774.1 the evening, on, " I saw the dead,small and great, stand before God." In the afternoon ayoung gentleman, in the west kirk, preached such a close, practical sermon, on, " Enoch walked with

to heal. Many were constrained to cry, while others were filled with speechless awe and silent love. After dinner I went over to Haverfordwest, but could not preach abroad because of the rain. Both here and at Pembroke, I found the people in general to be in acold, dead, languid state. And no wonder, since there had been for several months atotal neglect ofdiscipline. I did all I could to awaken them once more, and left them full of good resolutions. Tuesday, 23. Iwent to the New Inn, near Llandilo ; and on Wednesday, 21, to Brecknock . 7 Sept. 1774.1 JOURNAL. 27 In the evening I preached in the Town-Hall to most of the Gentry in the town. They behaved well, though I used great plainness of speech indescribing the narrow way. Thur. 25. At eleven I preached within the walls of the old church at the Hay. Here and everywhere I heard the same account ofthe proceedings at . The Jumpers (all who were there informed me) were first in the court, and after- wards in the house. Some of them leaped up many times, men and women, several feet from the ground: They clapped their hands with the utmost violence ; they shook their heads ; they distorted all their features ; they threw their arms and legs to and fro, in all variety of postures ; they sung, roared, shouted, screamed with all their might, to the no small terror of those that were near them. One gentlewoman told me, she had not been herself since, and did not know when she should. Mean- time the person of the house was delighted above measure, and said, "Now the power ofGod is come indeed." Sat. 27-. Being detained some hours at the Old-Passage, I preached to a small congregation; and in the evening returned toBristol. Mon. 29. I set out for Cornwall, and preached at Collump- ton in the evening. I spoke strong words to the honest, sleepy congregation : Perhaps some may awake out of sleep. Tues- day, 30. I preached to a far more elegant congregation at Launceston ; but what is that unless they are alive to God ? Wed. 31. The rain, with violent wind, attended us all the way to Bodmin. A little company are at length united here. At their request I preached in the Town-Hall, (the most dreary

of faith. Thomas Vokins, a man of a sorrowful spirit, used always to hang downhis head like abulrush. But a few days since, as he was dying without hope,God broke in upon his soul; and from that timehehas beentriumphing over pain and death, and rejoicing withjoy full ofglory. Wed. 8-. I had a particularconversation with Mr. Ferguson on some difficulties in philosophy: He seemed throughly satis- fied himself; but he did not satisfyme. I still think both Mr. Kennedy and Mr. Jones have fully proved their several points. Wed. 22. I had an opportunity of seeing Mr. Gordon's curious garden at Mile-end, the like of which I suppose is hardly to be foundinEngland, if in Europe. One thing in particular I learned here, the real nature of the tea-tree. I was informed, 1. That the Green and the Bohea are of quite differ- ent species. 2. That the Boheais much tendererthan the Green. [March, 1775 3. That the Green is an evergreen ; and bears, not only in the open air, but in the frost, perfectly well. 4. That the herb of Paraguay likewise bears the frost, and is a species of tea. 5. And I observed that they are all species ofbay or laurel. The leaf ofGreen tea is both ofthe colour, shape, and size of abay leaf: That of Bohea is smaller, softer, and of adarker colour. So is the herb of Paraguay, which is of a dirty green ; and no larger than our common red sage. MARCH 1.-(BeingAsh-Wednesday.) I took a solemn leaveof our friends at London; and on Thursday, 2, met our brethren at Reading. Afew were awakened, and perhaps converted here, by the ministry of Mr. Talbot. But as he did not take any account of them, or join them together, we found no trace of them remaining. A large room was presently filled, and all the spaces adjoining. And I have hardly ever seen a people who seemed more eager to hear. Fri. 3. The mild weather changed into cold and blustering, with heavy showers of rain ; notwithstanding which, we had a very large congregation at Ramsbury Park. Saturday, 4. At noon I preached to a stilllarger congregation, in the new House at Seend: In the afternoon I went on to Bristol; whence, on Monday, 13, I set out for Ireland. Tues. 14. At noon I preached in Tewkesbury, now the live-

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

We set out for Yarmouth. Here I knew not where to preach ; theMayor refusing me the use of the Town-Hall. But the Chamberlain gave me the use of a larger building, formerly a church. In this a numerous congregation soon assembled, to whom I describedthe " sect which is everywhere spoken against." I believe all that were attentive will be a little more candid for the time to come. Tues. 19. I opened the new preaching-house at Lowestoft, -a new and lightsome building. It was thoroughly filled with deeply attentive hearers. Surely some of them will bear fruit unto perfection. Wednesday, 20. Mr. Fletcher preached in the morning, and I at two in the afternoon. It then blew athorough storm, so that it washard to walk or stand, the wind being ready to take us off our feet. It drove one of the boats, which were on the strand, from its moorings out to sea. Three men were in it, who looked for nothing every moment but to be swallowed up. But presently five stout men put off in another open boat, and, rowing for life, overtook them, and brought them safe to land. [Dec. 1776. Thur. 21. I preached at Beccles. A duller place I have seldom seen. The people of the town were neither pleased nor vexed, as " caring for none of these things." Yet fifty or sixty came into the house, either to hear or see. The people of Loddon seemed in the evening of another spirit, resolved to " enter in at the strait gate." Friday, 21. We had a solemn parting with our friends at Norwich ; and on Saturday evening I brought Mr. Fletcher back to London, considerably better than when he set out. Fri. 29. We considered the several plans which were offered for the new chapel. Having agreed upon one, we desired a Surveyor to draw out the particulars, with an estimate of the expense. We then ordered proposals to be drawn up for those who were willing to undertake any part ofthe building . Mon. DECEMBER 2.-I set out for Bedford, in the diligence, and came thither at four in the afternoon. I found great freedom of speech in the evening, and perceived God was reviving his work in this people. Tues. 3.-I crossed over to St. Neot's, and had an hour's

children, even while all the waves and storms went over him. Hedied, as he lived, in the full assurance of faith, praisingGod with his latest breath. Tues. 17.-I preached in the market-place at Chesterfield, on, " It is appointed unto men once to die." Although the con- gregation was numerous, yet I did not observe any either trifling or inattentive hearers. In the evening I preached at Derby. It was supposed the people would be afraid to come, as part of the roof had lately fallen in. (Indeed it fell an hour before the congregation met : Otherwise many must have been hurt.) But they were not afraid : The House was well filled : And even the rich attended with seriousness . Wed. 18. I preached at Nottingham, to a serious, loving congregation. There is something in the people of this town, which I cannot but much approve of; although most of our society are of the lower class, chiefly employed in the stocking- manufacture, yet there is generally an uncommongentleness and sweetness in their temper, and something of elegance in their behaviour, which, when added to solid, vital religion, makethem an ornament to their profession. Thur. 19-. 1 did not reach Leicester till the congregation had waited some time: So I began immediately to enforce, " Believe on the Lord Jesus Christ, and thou shalt be saved." I had designed not to call here at all, supposing it would be lost labour. But the behaviour ofthe whole congregation convinced July, 1777.1 me that I hadjudgedwrong. They filled the House at five in the morning, and seemed determined to " stir up the gift of Godwhichwas in them." Saturday, 21. I returned to London. Wed. 25. I saw Dr. Dodd for the last time. He was in exactly such a temper as I wished. He never at any time expressed the least murmuring or resentment at any one ; but entirely and calmly gave himself up to the will of God. Such aprisoner I scarce ever saw before, much less such acondemned malefactor. I should think, none could converse with him without acknowledging thatGod is with him. Thur. 26. I read the truly wonderful performance of Mr. RowlandHill. I stood amazed ! Compared to him,Mr. Toplady himself is a very civil, fair-spoken gentleman ! Friday, 27. I

wrote an answer to it : "Not rendering railing for railing ; " (I have not so learned Christ;) but " speaking the truth in love." Sat. 28. I have now completed my seventy-fourth year ; and by the peculiar favour ofGod, I find my health and strength, and allmy faculties of body and mind, just the same as they were at four-and-twenty. Mon. 30.-I set out for Northamptonshire, and preached in the evening at Stony-Stratford. Mr. Canham had prepared a large and commodious place ; but it would not contain the congregation. However, all without, as well as within, except one fine lady, were serious and attentive. Tues. JULY 1.-I preached in the evening at Marton, near Buckingham ; the thunder, attended with heavy rain, waslikely to rob us ofour whole congregation. We cried to God. The thunder and rain ceased, and we had a fair sunshiny evening. Alarge number ofpeople flocked together, some of whom came twelve or fourteen miles : And they didnot lose their labour ; for God accompanied his word with the demonstration of his Spirit. Wed. 2.-'The House was more thanfilled at five, and chiefly with genteel young women ; ofwhom (I learned) there is a large number in this village, remarkable both for sense and serious- ness. After dinner we went on to Oxford, where also we had a very serious congregation. So all the seed sown here has not fallen either on stony or thorny ground. In the afternoon I went to Witney ; and, the evening being fair and mild, preached on Wood-Green, to afar larger congre- gation than the House could have contained. I spent the rest of the evening profitably and agreeably, with afew of the excellent [July, 1777. ones of the earth. I was ready to say, " It is good for me to be here." No ! Go thou and preach the Gospel. Thur. 3.-Iwas much comforted at Stroud among anearnest, serious, loving people. Friday, 4. I preached in dull Glouces- ter at ten, and at six in the new House at Tewkesbury. Satur- day, 5. I sent my chaise straight to Worcester, andmyself took horse for Bengeworth : The churchwas tolerably filled. After- wards I went down with Mr. Beale to his house; the same in which Mr. Benjamin Steward lived three or four and forty years

Burslem, Congleton, Macclesfield, and Stockport, to Manches- ter. I found it needful here also, to guard honest Englishmen against the vast terror which had spread far and wide. I had designed going from hence to Chester, in order to embark at Parkgate ; but a letter from Mr. Wagner informing me that a packetwas ready to sail from Liverpool, I sent my horses for- ward, and followed them in the morning. But before I came thither, the wind turned west : So I was content. Sun. 22-. I was much refreshed by two plain, useful sermons, at St. Thomas's church ; as well as by the serious and decent behaviour of the whole congregation. In the evening I exhorted all of our society who had been bred up in the Church, to con- tinuetherein. Tues. 31. We went on board the Duke of Leinster, and fell down the river with a small side-wind : But in the morning, after a dead calm, acontrarywind arose, and blew exceeding hard. Wednesday, APRIL 1. The sea was rough enough. However, I went to sleep about my usual time, and in the morning found myself in Dublin Bay ; and about seven we landed at the quay. I was soon informed, that one of our friends, a strong, lively, healthyman, Mr. Ham, had died theday before. From the time he was taken ill, he was a mere self-condemned sinner, deeply convinced of his unfaithfulness to God, and declaring, I give up ev'ry plea beside, Lord, I amdamn'd ; but thou hast died. " When my wife dies," said he, " let her be carried to the Room. She has been anhonour to her profession. But I will not ; I am not worthy ; I have been no credit to you. " He con- tinued full of self-condemnation, till, after a week's illness, his spirit returned to God. I daily conversed with many of the society, and had the satisfaction to find them both more united together, and more 118 REV. J. WESLEY'S [April, 1778. alive to God, than they had been for someyears. Saturday. I beganmeeting the classes, and was agreeably surprised. I had heard, that near a hundred persons had left the society : On strict inquiry, I found about fortywere wanting ; the present number being about four hundred and sixty ; and therefore were

for many years so much alive to God ; and I do not remember to have ever found them so loving before: Indeed the whole city seemed to breathe the same spirit. At three in the after- noon I preached my farewell-sermon, on 1 Cor. xiii. 13 ; and set- ting out immediately, reached Snegborough before eight o'clock. Tues. 12.-Setting out early, I intended to lodge at Clare- Galway ; but we found there was nolodging to be had. However, they told us there was agood inn at Shreuil, notmany miles farther : And there we found a house ; but it afforded no food either for man or beast ; so we were obliged to push on for Ballinrobe, which we reached about eleven o'clock. We came this day sixty-eight (English) miles : A good day's work for a pair of horses. May, 1778.1 Wed. 13. I preached in the evening to a large congregation ; but most of them dead as stones. The next morning I crossed over to Holly-Mount, and preached to more than the House would contain. In the afternoon we came to Castlebar, and had alively congregation in the evening. Here we found the same spirit as at Limerick, and solemnly rejoiced in God our Saviour. Sun. 17. Although the weather was rough and boisterous, the people flocked at nine from all quarters, Papists and Protestants; and God sent down a gracious rain, especially upon the backsliders. In the evening the Court-House was exceed- ingly crowded, and the fire of love ran from heart toheart. One eminent backslider, who had drank in iniquity like water, was utterly broken in pieces, and resolved to cut off the right hand at once, and to be altogether a Christian. Whenwe came into the house, I told them, " God has more work to do in this family." Two of John Carr's sons, and four of his daughters, were present. I prayed for them in faith : They were all soon in tears ; their hearts were broken, and I left them mere sinners. Mon. 18. There were two roads to Sligo, one of which was several miles shorter, but had some sloughs in it. However, having agood guide, we chose this. Two sloughs we got over

dog,who had bit several persons : He walked on, took up a large stone, struck thedog on the head, and knocked him down ; he then leaped upon him, and dispatched him ; while the people crowded round, and gave him abundance of thanks. On Monday, Tuesday, and Wednesday, I visited many of [July, 1778. those who had left the society ; but I found them so deeply prejudiced, that, till their hearts are changed, I could not advise them to return to it . Thur. 16. I went with a few friends to Lord Charlemont's, two or three miles from Dublin. It is one of the pleasantest places I have ever seen : The water, trees, and lawns, are so elegantly intermixed with each other; having a serpentine walk running through a thick wood on one side, and an open prospect both of land and sea on the other. In the thickest part of the wood is the Hermitage, a small room, dark and gloomy enough. The Gothic temple, at the head of a fine piece of water, which is encompassedwith stately trees, is delightful indeed. But the most elegant of all the buildings is not finished : The shell of it is surprisingly beautiful, and the rooms well contrived both for use and ornament. But what is all this, unless God is here ? Unless he is known, loved, and enjoyed? Not only vanity, unable to give happiness, but vexation of spirit. Sun. 19. In the evening I went on board the Prince of Orange; but, the wind failing, we soon struck upon a sand- bank. We got clear of it about five in the morning, and set sail. All the day before there had been a strong north-east wind; this had raised the sea to an uncommon degree, which affected me full as much as a storm. However, lying down at four in the afternoon, I fell asleep, and slept most of the time till four in the morning. About six we landed on Liverpool quay, and all my sickness was over. Tues. 21. We had, as usual, a very numerous and very serious congregation. Wednesday, 22. I went on to Bolton. The new House here is the most beautiful in the country. It was well filled in the evening ; and I believe many of the audi-

avail themselves of his being spared too, and continually increase not only in number, but in the knowledge and love ofGod. [Jan. 1779. Sun. 6.-I buried the remains of Merchant West, snatched away in the midst of his years. From a child hehad the fear of God, and was serious and unblamable in his behaviour. When he was ajourneyman, he was reverenced by all who wrought in the shop with him; he was a pattern of diligence in all things, spiritual and temporal. During along and severe illness, his patience was unshaken, till hejoyfully resigned his spirit toGod. Mon. 7.-I took a little journey to Canterbury and Dover, and was much comforted among aloving,earnest people. Fri- day, 11. I preached at Lambeth, in the chapel newly prepared by Mr. Edwards, whose wife has seventy-five boarders. Miss Owen, at Publow, takes only twenty, thinking she cannot do her duty to any more. Fri. 18-. I calledupon Colonel Gallatin. Butwhat a change is here : The fine gentleman, the soldier, is clean gone, sunk into a feeble, decrepid old man; not able to rise off his seat, and hardly able to speak. Sun. 20.-I buried what was mortal of honest Silas Told. For many years he attended the malefactors in Newgate, without fee or reward ; and I suppose no man for this hundred years has been so successful in that melancholy office. God had given him peculiar talents for it; andhe had amazing success therein. The greatest part of those whom he attended died in peace, and many ofthem in the triumph of faith. Fri. 25.-(Being Christmas-Day.) Our service beganat four, as usual, in the new chapel. I expected Mr. Richardson to read Prayers at West-Street chapel, but he did not come ; so I read Prayers myself, and preached, and administered the sacrament to several hundred people. In the afternoon I preached at the new chapel, thoroughly filled inevery corner ; and in theevening at St. Sepulchre's, one of the largest parish churches in London. It was warın enough, being sufficiently filled ; yet I felt no weakness or weariness, but was stronger after I had preachedmy fourth sermon, than I was after the first. Thur. 31. We concluded the oldyear with a solemn watch- night, and beganthe new with praise and thanksgiving. We had a violent storm at night. The roaring of the wind was like

and afterwards talked with a girl sixteen years of age. She was justified two months since, and has not yet lost the sight of God's countenance for a moment; but has been enabled to rejoice evermore, and to pray without ceasing. But being sur- rounded with relations who neither loved nor feared God, they were pressing upon her continually, till by little and little she 144 REV. J. WESLEY'S [March, 1779. sunk back into the world, and had neither the power nor form of religion left. Sun. 21. I returned to Norwich, and took an exact account of the society. I wish all our Preachers would be accurate in their accounts, and rather speak under than above the truth. I had heard again and again of the increase of the society. And what is the naked truth ? Why, I left in it two hundred and two members ; and I find one hundred and seventy-nine ! Sun- day, 21. At twelve I took coach, and in the morning reached London. Sun. 28.-Immediately after preaching at Spitalfields, I hasted away to St. Peter's, Cornhill, and declared to a crowded congregation, " God hath given us his Holy Spirit." At four I preached in the new chapel, for the benefit of the Reformation Society. This also I trust will be a means of uniting together the hearts of the children of God of various denominations. Mon. MARCH 1.-I went to Bristol. Thursday, 4. I went over to Paulton, and preached at noon to the liveliest people in all the Circuit. This people are now just of the same spirit as those of Bristol were forty years ago. Thur. 11.-I opened the new chapel at Bath. It is about half as large as that at London, and built nearly uponthe same model. After reading Prayers, I preached on, " We preach Christ crucified; to the Jews a stumbling-block, and to the Greeks foolishness." I believe God sent his word home to many hearts. We concluded the service with the Lord's Supper. Mon. 15. I began my tour through England and Scotland; the lovely weather continuing, such as the oldest man alive has not seen before, for January, February, and half of March. In the evening I preached at Stroud, the next morning at Glou- cester, designing to preach in Stanley at two, and at Tewkesbury

perfection : So that all the pains which have been taken to stop the work ofGod here, have hitherto been in vain. Wed. 9. We had another rainy day, so that I was again driven into the House ; and again I delivered my own soul to a larger congregationthanbefore. In the morning we had an affec- tionate parting, perhaps to meet no more. I am glad, however, June, 1779.] 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 giveme again liberty ofspeech, inopening 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 every thing 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 present. I am convinced this is the onlyway 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 Minis- ters 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 ; Tuesday, 15, at Dundee ; and Wednesday, 16, at Edinburgh. Thursday, 17.

ful disputations, set every one's sword against his brother. One of these has just crept into Grimsby, and is striving to divide the poor little flock ; but I hope his labour will be in vain, and they will still hold " the unity of the Spirit in the bond of peace." Sun. 4.-I had designed to preach abroad at Louth ; but the raindrove us into the House. In the evening I expounded, and strongly applied, the story of Dives and Lazarus. The whole congregation, except a few poor gentlemen, behaved with decency. Mon. 5.-I preached about eleven, at Langham-Row, to a congregation gathered from many miles round, on, " How amiable are thy tabernacles, O Lord of Hosts !" As a great part of them were athirst for perfect love, they drank in every word. In the afternoon we went to Raithby. It is a small [July, 1779. village on the top of a hill. The shell of Mr. Brackenbury's house was just finished, near which he has built a little chapel. It was quickly filled with deeply serious hearers. I was much comforted among them, and could not but observe, while the landlord and his tenants were standing together, how Love, like death, makes all distinctions void. Tues. 6. After an absence of near twenty years, I once more visited poor Coningsby, and preached at eleven in their new preaching-house, to a plain, simple people. In the evening I took my usual stand in the market-place at Horncastle. The wild men were more quiet than usual ; I suppose, because they saw Mr. Brackenbury standing by me ; whom they knew to be in Commission for the Peace, for this part of the county. Wed. 7.-I preached at Sturton and Gainsborough ; and Thursday, 8, at Scotter, where the poor people walk " in the fear of the Lord, and in the comfort of the Holy Ghost." In the evening I preached at Ouston ; and on Friday, 9, went on to Epworth. How true is this trite remark,- Nescio quá natale solum dulcedine cunctos Ducit, et immemores non sinet esse suâ ! Thenatal soil to all how strangely sweet ! Theplace where first he breathed who can forget ! In the evening I took my usual stand in the market-place ; but had far more than the usual congregation. Saturday, 10.

on Saturday. Sunday, DECEMBER 5.-In applying those words, " What could I have done for my vineyard which I have not done?" I found such an uncommon pouring out of the convincing Spirit, as we have not known for many years. In the evening the same Spirit enabled me strongly to exhort a numerous congre- gation, to " come boldly to the throne ofgrace ; " and to " make all their requests known unto God with thanksgiving." Tues. 7.-I preached in Redriffchapel, a cold, uncomfortable place, to a handful ofpeople, who appeared to be just as much affected as the benches they sat upon. Thur. 9. In speaking on those words, " Set thy house in order; for thou shalt die and not live," I took occasion to ex- hort all who had notdone it already, to settle their temporal affairs without delay. Letnot any man who reads these words put it off a day longer ! Mon. 13. I retired to Lewisham, and settled the society- book. Fifty-seven members of the society have died this year ; and none of them " as a fool dieth." Anhundred and seventy have left the society. Such are the fruits of senseless pre- judice. Sat. 25.-We began the service at the new chapel, as usual, at four in the morning. Afterwards I read Prayers and preached and administered the Lord's Supper at West-Street. In the afternoon I preached at the new chapel again; then met the society ; and afterwards,the married men and women. But after this I was no more tired than when I rose in the morning. Wed. 29. Mr. Hatton, lately come from America, gave us an account of his strange deliverance. He was Collector of the Customs for the easternports of Maryland, and zealous for King George. Therefore the rebels resolved to dispatch him ; and a party was sent for that purpose under one Simpson, who owed Dec. 1779.1 JOURNAL . him five hundred pounds. But first he sent him the following note:- " We are resolved to have you dead or alive. So we advise you to give yourselfup, that you may give us no more trouble. " I am, Sir, " Your obedient servant." Mr. Hatton not complying with this civil advice, a party of rifle-menwere sent to take him. He was just going out, when

preached on Luke viii. 18, part of the Second Lesson. Not a " breath was heard ; all was still " as summer's noontide air ; and I believe our Lord then sowed seed inmany hearts, which will bring forth fruit to perfection. After dinner I preached at Westwood-side. The high wind was a little troublesome ; but the people regarded it not. We concluded the day with one of the most solemn love-feasts I haveknown for manyyears. Mon. 26. Finningley church was well filled in the even- ing ; and many seemed much affected. Tuesday, 27. I preached at Doncaster about noon, and to a larger congregation at Rotherham in the evening. Wednesday, 28. I went to Shef- field: But the House was not ready ; so I preached in the Square. I can hardly think I am entered this day into the seventy- eighth year ofmy age. By the blessing of God, I amjust the same as when I entered the twenty-eighth. This hath God wrought, chiefly by my constant exercise, my rising early, and preaching morning and evening. Thur. 29. I was desired to preach at Worksop ; but when I came, they had not fixed on any place. At length they chose a lamentable one, full of dirt and dust, but without the least shelter from the scorching sun. This few could bear : So we had only a small company of as stupid people as ever I saw. Inthe evening I preached in the old House at Sheffield ; but the heat was scarce supportable. I took my leave of it at five inthe morning, and in the evening preached in the new House, thoroughly filled with rich and poor ; towhom I declared, "We preach Christ crucified : " And He bore witness to his word in a very uncommon manner. Saturday, JULY 1. I preached once more at Rotherham . Sunday, 2. At eight I preached at Sheffield. There was afterwards such a number of communi- cants as was never seen at the old church before. I preached again at five ; but very many were constrained to go away. We concluded our work by visiting some that were weak in body, but strong in faith, desiring nothing but to do and suffer the willofGod. 188 REV. J. WESLEY'S [July, 1780. Monday, 3, and Tuesday, 4, I preached at Derby ; Wed-

nesday, 5, at a church eight miles from it. In the afternoon, as I was going through Stapleford, in my way to Nottingham, Iwas stopped by some who begged me to look into their new preaching-house. Many following me, the House was soon filled; and we spent half an hour together, to our mutual com- fort. In the evening I preached at Nottingham. Wednesday, 5. I preached in Loughborough about eleven, and in the even- ing at Leicester. I know not how it is that I constantly find such liberty of spirit in this place. Thur. 6. The Room at five, according to custom, was filled from end to end. I have not spent awhole day in Leicester for these fifty-two years: Surely I shall before I die. This night we spent in Northampton ; then went on to London. Sun. 9. We hadafull congregation at the new chapel, and found God had not forgotten to be gracious. In the following days I read over, with a few of our Preachers, the large Minutes of the Conference, and considered all the articles, one by one, to sce whether any should be omitted or altered. Sunday, 16, was a day ofmuch refreshment and strong con- solation to many, who are persuaded that God will revive his work, and bind up the waste places. Monday, 17. My brother and I set out for Bath. I preached at Reading in the evening. On Tuesday evening I preached at Rainsbury-Park. On Wed- nesday we reached Bath . Ayear ago, there was such an awakening here as never had been from the beginning ; and, in consequence of it, a swift and large increase of the society. Just then Mr. M'Nab, quarrel- ling with Mr. Smyth, threw wildfire among the people, and occasioned anger, jealousies,judging each other, backbiting and tale-bearing without end ; and, in spite of all the pains which have been taken, the wound is nothealed to this day. Both my brother and I now talked to as many as we could, and endeavoured to calm and soften their spirits ; and on Fri- day and Saturday I spoke severally to allthe members of the society that could attend. On Friday evening, both in the preaching, and at the meeting of the society, the power of God was again present to heal ; as also on Saturday, both morning

end of Radcliff-Parade. Great part of the immense congrega- tion had never heard this kind of preaching before ; yet they were deeply attentive, while I opened and applied those awful words, " I saw the dead, small and great, stand before God." Sun. 6.-We had the largest numbers of communicants that had ever met at the new Room ; and the largest congregation, at [Aug. 1780. five, that had ever met near King's Square. Wednesday, 9. We concluded the Conference in much peace and love. Fri. 11. The sultry heat continuing, I would not coop myself up in the chapel, but preached again near Radcliff- Parade, with much comfort and peace. Mon. 14. For fear of the violent heat,we set out for Corn- wall very early in the morning. But we feared where no fear was ; for that very day the heat was at an end, andamild rain began ; which, at intervals, followed us almost to the Land's End. After preaching at South-Brent, Taunton, and Collumpton, on Friday, 16, we came to Exeter. It is still a day of small things here, for want ofa convenient preaching-house. Thurs- day, 17. I went on to Plymouth. Here I expected little com- fort. A large preaching-house was built ; but who was to pay for it ? I preached in it at six, at five in the morning, and on Friday evening; and, from the number and spirit of the hearers, could not but hope that good will be done here also. Sat. 19. I snatched the opportunity of a fair evening, to preach in the Square at Plymouth-Dock. Sunday, 20. At seven in the morning, and at five in the evening. I preached at the Dock ; in the afternoon in Plymouth House. It was crowded sufficiently. After preaching I made a collection for the House, which amounted to above five-and-twenty pounds. When I had done, Mr. Jane said, " This is not all. We must have a weekly collection both here and at the Dock. Let as many as can subscribe sixpence a week for one year. I will subscribe five shillings a week. And let this be reserved for the payment of the debt." It was done : And by this simple method, the most pressing debts were soon paid. Mon. 21. I preached to alarge and quiet congregation in

claws, has a large crown upon his head, and is clothed in scarlet and gold. Mon. 23. I visited, for a few days, the societies in Northamp- tonshire. Monday, 30. I went to High-Wycomb, where the new preaching-house was well filled in the evening. Tuesday, 31. We had such a congregation at noon in Oxford as I never saw there before ; and, what I regarded more than their number, was their seriousness : Even the young gentlemen behaved well ; nor could I observe one smiling countenance, although I closely applied these words, " I am not ashamedof the Gospel of Christ. " Sun. NOVEMBER 5.-I preached at the new chapel, on Luke ix. 55 : " Ye know not what manner of spirit ye are of; " and showed, that, supposing the Papists to be heretics, schismatics, wicked men, enemies to us, and to our Church and nation; yet we ought not to persecute, to kill, hurt, or grieve them, but barely to prevent their doing hurt. In the ensuing week I finished visiting the classes, and had the satisfaction to findthat the society is considerably increased, both in number and strength, since the Conference. 194 REV. J. WESLEY'S [Dec. 1780. Mon. 20-. I went on to Chatham, and finding the society groaning under a large debt, advised them to open a weekly sub- scription. The same advice I gave to the society at Sheerness. This advice they all cheerfully followed, and with good effect. OnFriday, 24, we agreed to follow the same example at London; and in one year we paid off one thousand four hundred pounds. Mon. 27-. I went to Bedford, and preached in the evening. Tuesday, 28. I preached at St. Neot's. Wednesday, 29. At ten I preached in Godmanchester; and about six in the new House at Huntingdon. I have seldom seen a new congregation behave with such seriousness. Thursday, 30. I came to Luton, and found that child of sorrow and pain, Mrs. Cole, was gone to rest. For many years she had not known an hour's ease ; but she died in full, joyous peace. And how little does she regret all that is past, now the days of her mourning are ended ! Mon. DECEMBER 4.-I visited the eastern societies in Kent, and on Friday returned to London. Sunday, 10. I began

yard. If so, I knew it would soon layus in ashes. I first called all the family to prayer ; then going out, we found the fire about an hundred yards off, and had broke out while the wind was south. But a sailor cried out, " Avast ! Avast ! the wind is turned in a moment ! " So it did, to the west, while we were at prayer, and so drove the flame from us. We then thankfully returned, and I rested well the residue of the night. Sun. 31. We renewed our covenant with God. We had the largest company that I ever remember ; perhaps two hundredmore than we had last year. And we had the greatest blessing. Several received either a sense of the pardoning love ofGod, or power to love him with all their heart. Mon. JANUARY 1 , 1781. We began, as usual, the service at four, praising Him who, maugre all our enemies, had brought us safe to the beginning of another year. Sun. 7. Much of the power of God rested on the congrega- tion, while I was declaring how "the Son ofGod was manifested, to destroy the works of the devil." Sun. 14. I preached at St. John's, Wapping. Although the church was extremely crowded, yet there was not the least noise or disorder, while I besought them all, by the mercies of God, to present themselves a living sacrifice, holy, acceptable toGod. Thur. 18.-Hearing Mr. Holmes was extremely weak, I went down to Burling, and found him very nearworn out, just totter- ing over the grave. However, he would creep with me to the church, which was well filled, though the night was exceeding dark. I preached on, " Repent, and believe the Gospel." The congregation appeared to be quite stunned. Inthe morning I returned to London . 196 [Feb. 1781. Tues. 23.-I went to Dorking, and buried the remains of Mrs. Attersal ; a lovely woman, snatched away in the bloom of youth. I trust it will be a blessing to many, and to her husband in particular. Thur. 25. I spent an agreeable hour at a concert of my nephews. But I was a little out of my element among Lords and Ladies. I love plain music and plain company best. Mon. FEBRUARY 12.-I went to Norwich. The House was

Sun. APRIL 1.-I began reading Prayers at ten o'clock . Our country friends flocked in from all sides. At the Commu- nion was such a sight as I am persuaded was never seen at Manchester before : Eleven or twelve hundred communicants at once ; and all ofthem fearing God. Tues. 3.-I took a solemn leave of our affectionate friends here, and went on to Bolton. The society here are true, origi- nal Methodists. They are notconformed to the world, either in its maxims, its spirit, or its fashions ; but are simple followers of the Lamb : Consequently they increase both in grace and number. Wed. 4.-I went over to Wigan, and preached a funeral ser- mon for Betty Brown, one ofthe first members ofthis society ; one of whom, John Layland, gave me the following artless account of her:-" She met with us in a class about twenty years, even to the Sunday before her death, whichwas on Friday, March 2. Going to market that day ingood health, she returned (as she often did) without her husband, ate her supper, and went to bed. About midnight, he came, and found her body; but the spirit was fled! Her love for God, for his cause, and for her brethren and sisters, was truly remarkable. So was her pity for back- sliders. At home and abroad she was continually intent on one thing. We cannot forget her tears and prayers, which we doubt not the Lord hath heard. "A little before her death, sitting with my sisters, she seemed indeep thought, and broke out, ' I will go to God ! ' One of them being surprised, said, ' Pray, Betty, what do you mean ? ' She only replied, I will go to God.' So that, if I think right, she was the beloved of God, the delight of his children, a dread towicked men, and atorment to devils." Thur. 5. I went to Chester. The House was well filled with deeply attentive hearers. I perceived God had exceedingly blessed the labours of Jonathan Hern and William Boothby. The congregations were much larger than they used to be. The society was increased ; and they were not only agreed among themselves, but inpeacewith all round about them. Fri. 6. I went to Alpraham, and preached the funeral ser- mon ofgood old sister Cawley. She has been indeed a mother

the day I observed, wherever I was, one circumstance that sur- prised me :-In England we generally hear the birds singing, morning and evening ; but here thrushes, and various other kinds of birds, were singing allday long. Theydid not inter- mit, even during the noon-day heat, where they had a few trees to shade them. JUNE 4.-(Being Whit-Sunday.) I preached inthe market- place again about nine, to a still larger congregation than before, on, " I am not ashamed ofthe Gospel ofChrist." How few of the genteel hearers could say so ! About four in the afternoon, I preached at Barewle, on the mountains, to a larger congrega- tion than that in the morning. The rain began soon after I began preaching ; but ceased in a few minutes. I preached on, " They were all filled with the Holy Ghost ; " and showed in what sense this belongs to us and to our children. Between six and seven I preached on the sea-shore at Peel, to the largest congregation I have seen in the island : Even the society nearly filled the House. I soon found what spirit they were of. Hardly in England (unless perhaps at Bolton) have I found so plain, so earnest, so simple a people. Mon. 5.-We hadsuch acongregation at five, asmight have been expected on a Sunday evening . We then rode through and over the mountains to Beergarrow ; where I enforced, on 206 REV. J. WESLEY'S June, 1781. an artless, loving congregation, " If any man thirst, let him come unto me and drink." A few miles from thence,we came to Bishop's Court, where good Bishop Wilson resided near threescore years. There is something venerable, though not magnificent, in the ancient palace; and it is undoubtedly situ- ated in one of the pleasantest spots of the whole island. At six in the evening I preached at Balleugh ; but the preaching-house would not contain one half of the congrega- tion ; of which the Vicar, Mr. Gilling, with his wife, sister, and daughter, were a part. He invited me to take a breakfast with him in the morning, Tuesday, 5 ; which I willingly did. He read family-prayers before breakfast, in a very serious manner. After spending a little time very agreeably, I went on toKirk- Andrews.

ing. We then went to the Friary ; the cloisters and chapel whereof are almost entire. Had there been a grain of virtue or public spirit in Henry the Eighth, these noblebuildings need not have run to ruin. Wed. 31. I went to Lynn, and preached in the evening to a very genteel congregation. I spoke more strongly than I am accustomed to do, and hope they were not all sermon-proof. Friday, NOVEMBER 2. I returned to London. Mon. 5. I began visiting the classes, and found a consider- able increase in the society. This I impute chiefly to a small company ofyoung persons, who have kept a prayer-meeting at five every morning. In the following week, I visited most of the country societies, and found them increasing rather than decreasing. Sunday, 18. I preached at St. John's, Wapping ; andGodwas present both to wound and heal. Monday, 19. Travelling all night, I breakfasted at Towcester, and preached there in the evening and the following morning. Tuesday, 20. Wehad apleasant walk to Whittlebury. This is still the love- liest congregation, as well as the liveliest society, in the Circuit. Thursday, 22. We had a large congregation at Northampton. On Friday I returned to London. Mon. 26. I took a little tour through Sussex ; and Wednes- day, 28, I preached at Tunbridge-Wells, in the large Presby- terian meeting-house, to a well- dressed audience, and yet deeply serious. On Thursday I preached at Sevenoaks. Friday, 30. I went on to Shoreham, to see the venerable old man. He is in his eighty-ninth year, and has nearly lost his sight : But he has not lost his understanding, nor even his memory ; and is full of faith and love. On Saturday I returned to London. Sunday, DECEMBER 2.-I preached at St. Swithin's church in the evening. About eight I took coach, and reached St. [Jan. 1782. Neot's in the morning. I preached in the evening to a larger congregationthan I ever saw there before. Tuesday, 4. About nine I preached for the first time at Bugden, and in the evening at Huntingdon. Wednesday, 5. I was at Bedford. On Thurs- day, 6, ourHouse at Lutonwas thoroughly filled ; and I believe the people felt, as well as heard, those words, " Where their worm dieth not, and the fire is not quenched." On Saturday I was in London.

coach ; and before eleven, on Tuesday, 5, reached Colchester. Dec. 1782.] JOUR 2 In order to strengthen this poor feeble society, I stayed with them till Friday, preaching morning and evening, and visiting in the day as many as I could, sick or well. I divided the classes anew, which had been strangely and irregularly jumbled together ; appointed Stewards ; regulated temporal as well as spiritual things ; and left them in a better waythan they had been for several years. Monday, 14, and the followingdays, I visited the societies in and about London. Sun. 24.-I preached at St. Clement's in the Strand, (the largest church I ever preached in at London, except, perhaps, St. Sepulchre's, ) to animmense congregation. I fullydischarged my own soul, and afterwards took coach for Northamptonshire. On Monday, 25, I preached at Towcester ; on Tuesday, at Whittlebury, so called; but the true name of the town is Whittle; on Wednesday, at Northampton ; and on Thursday I returned to London. Friday, 29. I preached at Highgate, in the palace built in the last century by that wretched Duke of Lauderdale ; now one of the most elegant boarding-houses in England. But, alas ! it is not Publow ! Mon. DECEMBER 3.-I preached at St. Neot's, in Hunting- donshire ; Tuesday, 3, at Bugden about one ; and in the evening atHuntingdon. Two Clergymen were there, with one ofwhom Ihadmuch serious conversation. Wednesday, 4. I preached with great enlargement of spirit, to my old congregation at Bedford. Thursday, 5. With some difficulty I crossed the country to Hinxworth, and preached to fifty or sixty plain people, who seemed very willing to learn. In the afternoon, it being impossible todrive a chaise straight round to Luton, I was obliged to go many miles about, and sodid not reach it till after six o'clock ; so I went directly to the preaching-house, and beganwithout delay enforcing those solemn words, " To-day, if ye will hear his voice,harden not your hearts." Fri. 6.-I could procure no other conveyance to St. Alban's but inan open chaise; andhence, (the frost being very sharp,) I contracted a severe cold. Monday, 9. Ihad a better convey- ance into Kent. In the evening I preached at Canterbury ; on Tuesday at Dover ; the next day at Canterbury again. On Thursday, 12, and on Friday morning, I preached at Chatham ;

Here Imetwith Dr. Horne's " Commentary on the Psalms : " I suppose the best that ever was wrote. Yet I could not com- prehend his aggrandizing the Psalms, it seems, even above the New Testament. And someofthem hehardlymakes anything of; the eighty-seventh in particular. Tues. APRIL 1, &c.-I went through several of the societies till I reached Holyhead, on Friday, 11. We went on board without delay, and on Sunday morning, the 13th, landed at Dunleary ; whence (not being able to procure a carriage) I walked on to Dublin. Here I spent two or three weeks with much satisfaction, in myusual employments. Monday, 21. I spent an hour with Mr. Shelton ; I think, full as extraordinary a man as Mr. Law ; of full as rapid agenius ; so that I had little to do but to hear; his words flowing as a river. Tues. 29. Our little Conference began, and continued till Friday, MAY 2. All was peace and love ; and I trust the same spirit will spread through the nation. [May, 1783. Sat. 3.-I made a little excursion to a Nobleman's seat, a few miles from Dublin. It may doubtless vie in elegance, if not in costliness, with any seat in Great Britain : But the miserable master of the whole has little satisfaction therein. God hath said, " Write this man childless." For whom then does he heap up these things ? He is himself growing old:- Andmustheleave this paradise ? Then leave These happy shades, and mansions fit for Gods ? Sun. 4. There was an Ordination at St. Patrick's. I admired the solemnity wherewith the Archbishop went through the Ser- vice: But the vacant faces of the ordained showed how little they were affected thereby. In the evening multitudes met to renew their covenant with God. But here was no vacant face to be seen ; forGodwas in the midst, and manifested himself to many ; particularly to adaughter of good William Pennington. Mon. 5. We prepared for going on board the packet ; but as it delayed sailing, on Tuesday, 6, I waited on Lady Arabella Denny, at the Black Rock, four miles from Dublin. It is one of the pleasantest spots I ever saw. The garden is everything in miniature. On one side is a grove, with serpentine walks ; on

I canby no means regret either the trouble or expense which attended this little journey. It opened me away into, as it were, a new world ; where the land, the buildings, the people, the customs, were all such as I had never seen before. But as those with whom I conversed were of the same spirit with my friends in England, I was as much at home in Utrecht and Amsterdam, as in Bristol and London. Sun. 6.-We rejoiced to meet once more with our English friends in the new chapel ; who were refreshed with the account of the gracious work which God is working in Holland also. Wed. 9. I spent a melancholy hourwith Mr. M., and several others, who charged him with speaking grievous things of me, which he thenknew to be utterly false. If he acknowledges his fault, I believe he will recover ; if not, his sickness is unto death. These four days, Tuesday, Wednesday, Thursday, and Fri- day, were as hot as the midsummer days in Jamaica. The summer heat in Jamaica usually raises the thermometer to about eighty degrees. The quicksilver in my thermometer now rose toeighty-two. Mon. 14. I took a littlejourney into Oxfordshire, and found the good effects of the late storms. The thunder had been uncommonly dreadful ; and the lightning had tore up a field near High-Wycomb, and turned the potatoes into ashes. In the evening I preached in the new preaching-house at Oxford, a lightsome, cheerful place, and well filled with rich and poor, scholars as well as townsmen. Tuesday, 15. Walking through 258 REV. J. WESLEY'S [July, 1783. the city, I observed it swiftly improving in everything but reli- gion. Observing narrowly the Hall at Christ-Church, I was convinced it is both loftier and larger than that of the Stadt House in Amsterdam. I observed also, the gardens and walks in Holland, although extremely pleasant, were not to be com- pared with St. John's, or Trinity gardens ; much less with the parks, Magdalen water-walks,&c., Christ-Church meadow, or the White-walk. Wed. 16.-I went on to Witney. There were uncommon thunder and lightning here last Thursday ; but nothing to that which were there on Fridaynight. About ten the storm was just overthe town ; and both the bursts of thunderand lightning, or rather sheets of flame, were without intermission. Those that

Longtown, the last town in England ; and one of the best built in it; for all the houses are new, from one end to the other. The road from hence to Langholm is delightfully pleasant, running mostly by the side of a clear river. But it was past seven before we reached Selkirk. Sat. 24. We had frost in the morning, snow before seven, piercing winds allday long, and in the afternoon vehement hail ; so that I did not wonder we had a small congregation at Edin- burgh in the evening. Sun. 25.-I attended the Tolbooth kirk at eleven. The sermon was very sensible ; but having no application,was no way likely to awaken drowsy hearers. About four I preached at Lady Maxwell's, two or three miles from Edinburgh, and at six in our own House. For once it was thoroughly filled. I preached on, " God is a Spirit ; and they that worship him, must worship him in spirit and in truth." I am amazed at this people. Use the most cutting words, and apply them in the most pointed manner, still they hear, butfeel no more than the seats they sit upon ! Mon. 26.-I went to Glasgow, and preached in the evening to a very different congregation. Many attended in the morn- ing, although the morning preaching had been long discontinued both here and at Edinburgh. In the evening many were obliged to go away, the House not being able to contain them. Wednes- day, 28. We found the same inconvenience, but those who could get in found a remarkable blessing. Thursday, 29. The House was thoroughly filled at four; and the hearts of the people were as melting wax. Afterwards I returned to Edinburgh, and in the evening the House was well filled. So that we must not say, " The people of Edinburgh love the word of God only on the Lord's day." Fri. 30. We went to Perth; now but the shadow ofwhat it was, though it begins to lift up its head. It is certainly the sweetest place in all North-Britain, unless perhaps Dundee. I preached in the Tolbooth, to a large andwell-behaved congre May,1784.] 273 gation. Many of them were present again at five in the morn- ing, MAY 1. I then went to Dundee, through the Carse of

ever, having a good guide, we passed it withoutmuch difficulty. I found Sir Lodowick Grant almost worn out. Never was a visit more seasonable. By free and friendly conversation his spirits were so raised, that I am in hopes it willlengthen his life. Sun. 9.-I preachedto a small company at noon, on, "His commandments are not grievous." As I was concluding, Colonel May, 1784.] JOURNAL . Grant and his Ladycame in: For whose sake I began again, and lectured, as they call it, on the former part of the fifteenth chapter of St. Luke. We had a larger company in the after- noon, to whom I preached on "judgment to come." And this subject seemed to affect them most. Mon. 10. I set out for Inverness. I had sent Mr. M'Allum before, on George Whitfield's horse, to give notice of my com- ing. Hereby I was obliged to take both George and Mrs. M'Allum with me inmy chaise. To ease the horses, we walked forward from Nairn, ordering Richard to follow us, as soon as they were fed : He did so, but there were two roads. So, as we took one, and he the other, we walked about twelve miles and a halfof the way, through heavy rain. We then found Richard waiting for us at a little ale-house, and drove on to Inverness. But, blessed be God, I was no more tired than when I set out from Nairn. I preached at seven to a far larger congregation than I had seen here since I preached in the kirk. And surely the labour was not in vain : For God sent amessage tomanyhearts. Tues. 11. Notwithstanding the long discontinuance of morning preaching, we had a large congregation at five. I breakfasted at the first house I was invited to at Inverness, where good Mr. M'Kenzie then lived. His three daughters live in it now ; one of whom inherits all the spirit of her father. In the afternoon we took a walk over thebridge, into one of the pleasantest countries I have seen. It runs along by the side of the clear river, and is well-cultivated and well-wooded. And here first we heard abundance of birds, welcoming the return of spring. The congregationwas larger this evening than the last : Andgreat part ofthem attended in the morning. We had then

from sin, although exceedingly depressed by the tottering tene- ment of clay. About noon I spent an hour with her poor scholars ; forty of whom she has provided with a serious master, who takes pains to instruct them in the principles of religion, as well as in reading andwriting. A famous actress, just come down from London, which, for the honour of Scotland, just during the sitting of the Assembly, stole away a great part of our congregation to-night. How much wiser are these Scots than their forefathers ! Sun. 23. I went in the morning to the Tolbooth kirk ; in the afternoon, to the old Episcopal chapel. But they have lost their glorying ; they talked, the moment Service was done, as if they had been in London. In the evening the Octagon was well filled; and I applied, with all possible plainness, “ God is a Spirit ; and they that worship him must worship him in spirit and in truth." Mon. 24. I preached at Dunbar. Tuesday, 25. I spent an hour with Mr. and Mrs. F., a woman everyway accomplished. [June, 1784. Neither of them had ever yet heard a sermon out ofthe kirk ; but they ventured that evening , and I am inhope theydidnot hear in vain. Wednesday, 26. We went on to Berwick-upon- Tweed. The congregation in the Town-Hall was very nume- rous. So it was likewise at five in the morning. Thursday, 27. We travelled through a delightful country to Kelso. Here the two Seceding Ministers have takentrue pains to frightenthe people from hearing us, by retailing all the ribaldry of Mr. Cudworth, Toplady, and Rowland Hill. But God has called one of them to his account already, and in a fearful manner. As no house could contain the congregation, I preached in the church-yard; and a more decent behaviour I have scarce ever seen. Afterwards we walked to the Duke of Roxburgh's seat, about half a mile from the town, finely situated on a rising ground, near the ruins of Roxburgh Castle. It has a noble Castle ; the front, and the offices round, make it look like a little town. Most of the apartments within are finished in an elegant, but not in a costly, manner. I doubt whether two of Mr. Lascelles's rooms, at Harewood House, did not cost more in

! Sun. 13.-We had a sound, useful sermon at church. At eight I preached in our own Room, designing to preach abroad in the afternoon ; but the rain prevented. Monday, 14. About noon I preached at Northallerton ; and, I believe, God touched many hearts : As also at Thirsk, where I preached in the even- ing to an attentive congregation. Tues. 15. I preached once more to my old friends at Osmo- therley. About noon I preached at Potto ; and in the evening at Hutton-Rudby, where we had a glorious opportunity : Some great persons who were present seemed to be struck, and almost persuaded to be Christians. Wednesday, 16. I preached in Stokesley about eight; in Guisborough at noon ; and in the evening at Whitby. The morning congregation filled the House. Indeed the society here maybe apattern to all in England. Theydespise all ornaments but good works, together with a meek and quiet spirit. I did not see a ruffle, no, nor a fashionable cap, among them ; though many of them are in easy circumstances. I preached at the market-place in the evening, where were at least thrice as many as the House could contain. Sat. 19.-I met such a select society as I have not seen since I left London. Theywere about forty, ofwhom I did not find one who had not a clear witness ofbeing saved from inbred sin. Several of them had lost it for a season, but could never rest till they had recovered it. And every one of them seemed now to walk in the full light of God's countenance. About one I preached to another congregation ofplain people atRobin Hood'sBay. Herewas the first society in all these parts, June, 1784.] several years before there was any in Whitby. But their con- tinual jars with each other prevented their increase either in grace or number. At present they seem to be all at peace : So I hope we shall now havejoy over them. In the evening I preached to a large congregation at Scar- borough. Sunday, 20. 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

or the crowded audience, after the text was named, " There is Jan. 1785. ] 295 joyin heaven over one sinner that repenteth, more than over ninety and ninejust persons, that need not repentance." The power of the Lord was eminently present, and most of the pri- soners were in tears. Afew days after, twenty of them died at once, five of whom died in peace. I could not but greatly approve of the spirit and behaviour of Mr. Villette, the Ordi- nary ; and I rejoiced to hear, that it was the same on all similar occasions. Fri. 31. We had asolemn watch-night, and ushered in the new year with the voice ofpraise and thanksgiving. Sat. JANUARY 1, 1785.-Whether this be the last or no, mayit be thebest year of mylife ! Sunday, 2. A larger num- ber of people were present this evening at the renewal of our covenant with God, than was ever seen before on the occasion . Tues. 4.-At this season we usually distribute coals and bread among the poor of the society. But I now considered, they wanted clothes, as well as food. So on this, and the four following days I walked through the town, and begged two hundred pounds, in order to clothe them that needed it most. But it was hard work, as most of the streets were filled with melting snow, which often lay ankle deep ; so that my feet were steeped in snow-waternearlyfrommorning till evening : I held it out pretty well till Saturday evening ; but Iwas laid up with a violent flux, which increased every hour, till, at six in the morning, Dr. Whitehead called upon me. His first draught made me quite easy ; and three or four more perfected the cure. If he lives some years, I expect he will be one of the most eminent Physicians in Europe. I supposed my journeys this winter had been over ; but I could not decline one more. Monday, 17. I set out for poor Colchester, to encourage the little flock. They had exceeding little of this world's goods, but most of them had a better por- tion. Tuesday, 18. I went on to Mistleythorn, a village near Manningtree. Some time since, one of the shipwrights of Deptford-yard, being sent hither to superintend the building of some men-of-war,began to read sermons on a Sunday evening

Sun. 29. The Morning Service, so called, began between •twelve and one. At five, the storm was so high, that I could not preach in the market-place, as I first designed. At length we pitched upon a sloping meadow near the town, where we were perfectly sheltered by the hill. I suppose the congregation would have filled the House at Dublin, more than twice over. We had several showers ; but the people regarded them not, being wholly taken up with better things. Mon. 30.-We went on to Caladon. Aconvenient preaching- house is just built here ; which (after the forms were removed) just contained the congregation. The power of God was very unusually present among them. Many were cut to the heart ; and refused to be comforted, till God spoke peace to their souls; andmany did already rejoice with joy unspeakable. • When we came to Armagh on Tuesday, the wind was extremely high, and the air as cold as it used to be in Decem- ber. However, we hadno place that could contain the congre- gation, but Mr. M'Gough's avenue. And here the people, crowding close together, did not seem to regard either cold or wind. Tuesday, 31. We took a walk to the Primate's palace, and had a full view of the house. It is elegant inthe highest degree, and yet not splendid ; and it is furnished throughout in ahandsome, though not ina costly, manner. Since I was June, 1785. ] JOURNAL. 311 here before, he has added an obelisk a hundred feet high ; and dairy-house, with manyotherconveniences ; and a chapel, never yet used. But wewere informed, he designs to do many things more ! How well then may it be said to him, Tu secanda marmora Locas sub ipsum funus, et sepulchri Immemor struis domos ! At eleven I preached in the avenue again. It rained all the time; yet the congregation was large and attentive. Afterwards a decent woman, whom I never saw either before or since, desired to speak with me ; and said, " I met you at Caladon. I hadthen aviolent pain inmy head for four weeks ; but was fully per- suaded I should be well, if you would lay your hand on my cheek ; which I begged you to do. From that moment I have been perfectly well." Ifso, giveGod the glory. In the even-

field in the evening. Friday, 28. I preached at Longwood- House ; the owners ofwhich are a blessing to all the poor, both in spirituals and temporals. Saturday, 29. The wind drove us in the evening into the Cloth-Hall, in Gildersome ; where I expounded and applied," The things that are seen are tem- poral; but the things that are not seen are eternal. " Sun. 30.-I preached in the new House at Dewsbury, as I had intended. I could not preach abroad at Birstal at noon, because of the boisterous wind. I got some shelter from it at Wakefield, while I applied those words in one of the Psalms for the day, " He healeth them that are broken in heart, and giveth medicine to heal their sickness." On Monday, MAY 1, and Tuesday, I preached at Leeds ; on Wednesday, at the church at Horsforth, with a remarkable blessing. Thursday, 4. Preaching at Tadcaster in the way, in the evening I preached at York. Sunday, 7. In the morning I preached at St. Saviour's church, thoroughly filled with serious hearers ; and in the afternoon at St. Margaret's, which was over-filled ; many being constrained to go away. We had a love-feast in the evening, at which many artlessly testified what God had done May, 1786.1 for their souls. I have not for many years known this society in so prosperous a condition. This is undoubtedly owing, first, to the exact discipline which has for some time been observed among them ; and, next, to the strongly and continually exhort- ing the believers to " go on unto perfection. " Mon. 8.-I preached about one in the new House at Easing- wood, and in the evening at Thirsk. Tuesday, 9. I went on to Richmond. I alighted, according to his own desire, at Arch- deaconBlackburne's house. How lively and active was he some years ago ! I find he is two years younger than me ; but he is now a mere old man, being both blind, and deaf, and lame. Who maketh thee to differ ? He durst not ask me to preach in his church, " for fear somebody should be offended." So I preached at the head of the street, to a numerous congregation ; all ofwhom stood as still, (although it rained all the time,) and

filled in the evening. As many of the better sort (so called) were there, I explained, (what seemed to be more adapted to their circumstances and experience,) " This only have I found, that God made man upright; but they have found out many inventions." Thur. 6.-In going to Ilston we were again entangled in miserable roads. We got thither, however, about eleven. Though the church is large, it was sufficiently crowded. The Vicar read Prayers with great earnestness and propriety : I preached on, "Herways are ways ofpleasantness;" and the people seemed all ear. Surely good will be done in this place; though it is strongly opposed both by the Calvinists and Socinians. We went on in a lovely afternoon, and through a lovely country, to Nottingham. I preached to a numerous and well- behaved congregation. I love this people: There is something wonderfully pleasing, both in their spirit and their behaviour. Fri. 7.-The congregation at five was very large, and con- vinced me of the earnestness of the people. They are greatly increased in wealth and grace, and continue increasing daily. Saturday, 8. I walked through the General Hospital. I never saw one so well ordered. Neatness, decency, and common sense, shine through the whole, I do not wonder that many of the patients recover. I prayed with two of them. One of them, a notorious sinner, seemed to be cut to the heart. The case of the other was quite peculiar: Both her breasts have been cut off, andmany pins taken out of them, as well as out of her flesh in various parts. " Twelve," the Apothecary said, " were taken out of her yesterday, and five more to-day." And the Physi- cians potently believe, she swallowed them all; though nobody can tell when or how ! Which is the greater credulity ? To believe this is purely natural ? Or to ascribe it to preternatural agency? In the evening many felt The' o'erwhelming power of saving grace ; 342 REV. J. WESLEY'S [July, 1786. andmanymore on Sunday, 9, when we had the largest num- ber of communicants that ever were seen at this chapel, or per- haps at any church in Nottingham. I took a solemn leave of this affectionate congregation, at five in the morning, Monday, 10, not expecting to meet another such (unless at Birmingham) till I came to London,

hour, four o'clock. The wind being again quite contrary, we were obliged to tack continually ; but about nine were brought safe to Harwich. After resting about anhour, we took chaise, and about one came to Colchester ; where, Mr. Brackenbury being exceedingweak, we thoughtit best to stay till the morning. In the evening the House was throughly filled ; andmany received the truth in the love thereof; so that I did not at all regret my stopping here. Setting out early in the morning, Tuesday, 5, I reached London before one o'clock, and trans- acted most ofmy business in the afternoon. In the evening I preached on Psalm xxix. 9, 10 ; and the voice of the Lord was indeed with power. Wednesday, 6. I answered my letters ; and on Thursday, 7, set out for Bristol. In the evening I preached at Newbury. It rained and blew vehemently ; yet the Housewas throughly filled ; and I found uncommon liberty in pushing the inquiry, "Who of you are building on the sand, and who upon a rock ? " Friday, 8. In the evening I preached at Bath, to a more numerous congrega- tion than I expected ; and more serious, for I do not find there were any careless or inattentive hearers. Saturday, 9. We had agood congregation at five ; although the weather continued stormy. Afterward I searched to the bottom a story I had heardinpart ; and found it another tale of real woe :-Two of our society had lived together in uncommon harmony ; when onewho met in Band with E. F., to whom she had mentioned that she had found atemptation toward Dr. F., went and told her husband she was in love with him ; and that she had it from her own mouth. The spirit of jealousy seized him in a 350 REV. J. WESLEY'S [Sept. 1786. moment, and utterly took awayhis reason ; and some one telling him his wife was at Dr. F.'s, (on whom she hadcalledthat after- noon,) he took a great stick, and ran away ; andmeeting her in the street, called out, " Strumpet, strumpet !" and struck her twice or thrice. He is now throughly convinced ofher innocence ; but the water cannot be gathered up again ! He sticks there, " I do throughly forgive you ; but I can neverloveyou more."

standing, boundless imagination, and amazing industry. I think his first volume is abeautifulcastle inthe air. I admire it ; but I do not believe oneword of it, because it is wholly built on the authority of Sanchoniathon, whom no one could ever yet prove tohavehad abeing : And I fearhewas aDeist : 1. Becausehe nowhere lays the least stress upon the Bible : 2. Because he supposes the original confusion oftongues to havebeen amerely natural event. Sunday, 24. Godwas eminently present with us at the morning service, as well as at Temple church in the afternoon, which I never saw so filled before ; which is not at all strange, considering the spirit ofthe Vicar, and the indefati- gable pains which he takes with rich and poor. At five I took the opportunity of a fair evening to preach once more near King's Square ; and once more I declared to a huge multitude the whole counsel ofGod. Mon. 25. We took coach inthe afternoon; and on Tuesday morning reached London. I now applied myself in earnest to the writing of Mr. Fletcher's Life, having procured the best materials I could. To this I dedicated all the time I could spare, till November, from five in the morning till eight at night. These are my studying hours ; I cannot write longer in aday without hurting my eyes. Sat. 30.-I went to bed atmy usual time, half anhour past nine, and, to my own feeling, in perfect health. But just at twelve I was waked by an impetuous flux, which did not suffer me to rest many minutes together. Finding it rather increased than decreased, though (what I never knew before) without its old companion, the cramp, I sent for Dr. Whitehead. He came about four ; and, by the blessing of God, in three hours I was as well as ever. Nor did I find the least weakness or faintness ; but preached, morning and afternoon, and met the societyin the evening, without any weariness. Ofsuch a one I would boldly say, with the son of Sirach, " Honour the Physician, for God hath appointedhim." Mon. OCTOBER 2.-I went to Chatham, and had much com- fort with the loving, serious congregation in the evening, as well as at five in the morning. Tuesday, 3. We then randown, with afair, pleasant wind, to Sheerness. The preaching-house here is [Oct. 1786.

a few months died in peace. He had the ornament of a meek and quiet spirit, and was ofan exemplary behaviour. Tues. 7.-Ivisited the classes, and found themmuch increased both in grace and number. The House was, as usual, well filled in the evening, and many were refreshed and comforted. Thur. 9. Inthe evening I preached at Stratford ; andunder . standing I had many good sort of people to deal with, I endea- voured to stir them up, by strongly showing what it is to build upon a rock ; after showing them the various ways whereby the generality of good men(so called) usually build upon the sand. Dec. 1786.1 JOURNAL. 355 Sun. 12.-I preached, morning and afternoon, for the use of our little charity-school, where forty boys and twenty girls are trainedup both for this world and the world to come. Mon. 13.-I retired, for afew days to Highbury-Place, that Imight go on in mywork without interruption. I returned to town on Thursday, 16 ; and afterpreaching on 1 Tim. vi. 20, had acomfortable meeting with the Bands. Their shyness is vanished away ; andwe have only one inconvenience, we have not time to hear all those that are willing to speak. Sun. 26. After officiating at West-Street morning and after- noon, I took coach at seven in the evening. We had aclear, pleasant night, and reached Norwich about eleven on Monday, 27. I found all things in peace, through the zeal and prudence of Jasper Robinson and his fellow-labourers. The congregation in the evening was nearly as large as it usually is on Sunday ; and more than twice as large at six in the morning as it is accus- tomed to be. Tuesday, 25. Aboutnoon I preached at Cayster, a little town twenty miles east of Norwich, to a little, serious congregation ; the greater part ofthem seemed to be ripe for a blessing. The House at Yarmouth was throughly filled in the evening, and many attended in the morning likewise. Once more the combatants here have laid down their arms, and solemnly promise to continue in peace and love. Wednesday and Thursday I spent comfortably at Lowestoft, among a quiet, loving people. Friday, DECEMBER 1. I took a solemn leave ofthem at six. At nine Ipreached at North-Cove, with much enlargement ofspirit ; and about eleven at Beccles,

as profane as before. Although it rained, and the people had no notice till we came, yet the preaching-house was quickly filled; and many, I believe, were filled with peace and joy in theHoly Ghost. Tues. 13.-Leaving the society here much alive to God, I went on to Coventry. Here finding places vacant in the Liver- pool mail-coach, we set out in the evening, and reached London the next morning, Wednesday, 14. Thursday, 15. I preached at Deptford, and was agreeably surprised to find the threatening storm blown over, and all our brethren in peace and love with each other. From hence, on Friday, 16, I went to Rotherhithe, which used to be one of the most uncomfortable places in Eng- land. Butitwas far otherwise now. Many ofthe peopleseemed much alive to God; and his presence was manifested in the con- gregation, in a very uncommon manner. Sat. 17-. I went on in reading that odd book, entitled, " A Chinese Fragment." As to the Chinese themselves, I believe they are almost as religious, but nothing near so honest, as the Turks ; so that I account the contrasting them with the Christ- ians, to be a mere pious fraud. Du Halde's word I will not take for a straw ; but there are many and just remarks in the treatise, to which few impartial menwould have any objection, inwhatever form they were proposed. Sun. 18. The power ofGod was, as usual, eminentlypresent during the service at Spitalfields. In the evening I met the single women ofthe society, and advised them to make full use of the advantages they enjoy: But I doubt, not many had ears tohear ; Forwhenhad youth the leisure to be wise ? [March 1787. Fri. 23.-I met our family, and was pleased to find that we are a family of love. There is not at present onejarring string, but we all hold the unity of the Spirit in the bond ofpeace. Sun. 25. After taking asolemn leave ofour friends, both at West-Street and the new chapel, I took the mail-coach, andthe next evening reached Exeter, a little after ten o'clock. Tues- day, 27. We went on to Plymouth-Dock. The large, new House, far the best in the west of England, was well filled, though on so short a warning ; and they seemed cordially to receive the exhortation," Rejoice in the Lord, O ye righteous."

I had the satisfaction to find the society here in a more flourish- ing state than ever. Notwithstanding all the pains that have been taken, and all the art that has beenused, to tear them asunder, they cleave close together ; and consequently increase in number as well as in strength . Wed. 28. We went over to Plymouth, and found the society doubled since I was here before ; and they are bothmore loving than they were then, and more earnest to save their souls. It rained most of the afternoon. However, we had a crowded con- gregation in the evening ; and all of them seemed to feel that God was in the midst of them ; for his word was sharper than a two-edged sword. In consequence of this, a large num- ber attended at five on Thursday morning, MARCH 1. Surely this is a time of love for poor Plymouth also. O that theymay know the day of their visitation ! In the evening I preached again at the Dock ; andagain the power ofGod was present to heal. The people seemed to be all struck , while I opened and strongly applied the parable of the ! Sower ; especially while I was warning them to beware of " the cares of the world, and the desires of other things." Fri. 2.-I was desired to go over to Torpoint, a village on the Cornish side of the water. We were attended by a large company from the Dock, and a great multitude from allquarters. I suppose a great part of these had never heard this sort of preaching before : They now heard with inexpressible attention ; and I believe not in vain. God opened, as it were, the windows ofheaven, and sent a gracious rain upon his inheritance. I am in hopes, a plentiful harvest will spring from the seed which was sown this hour. In the afternoon I went over to Plymouth, and drank tea at Mr. Hawker's, the Minister of the new church. He seems to be March, 1787.1 aman of an excellent spirit, and is a pattern to all the Clergy round about. It rained all the evening ; but that did not hinder the House from being throughly filled with people that heard as for life. This congregation likewise seemed to be, " all but

believe the word sunk deep into manyhearts. The next evening we had another large congregation equally serious. Thursday, ! [March, 1787. 8. I went on to Bristol; and the same afternoon Mrs. Fletcher came thither from Madeley. The congregation inthe evening was exceeding large. I took knowledgewhat spirit they were of. Indeed the work of God has much increased in Bristol since I was here last, especially among theyoung men, many of whom are a pattern to all the society. Fri. 9.-I went over to Kingswood, and found the school in a better state than I expected, considering the want of a second master, which they hadfor some time laboured under. Sat. 10. I had the pleasure of an hour's conversation with Mrs. Fletcher. She appears to be swiftly growing in grace, and ripening for abetter world. I encouraged her todo all the good she could during her short stay in Bristol. Accordingly she met, in the following week, as many of the classes as her time : and strength would permit ; and herwords were as fire, convey- ing both light and heat to the hearts of all that heard her. Sun. 11. We had asolemn season at the Room, both in the morning and evening ; and also in the afternoon at Kingswood, where the work ofGod revives as well as at Bristol. I strongly warned the people of Bristol oftheir indolence, through which the Preacher had twelve, ten, or five hearers in amorning; and advised them to shake it off. Many ofthemdid so ; and I sup- posewe had three hundred on Monday morning, one hundred and fifty on Saturday, and between two and three hundred every morning of the week besides. Monday, 12, and on the four days following, I met the society. They were considerably increased both in grace and number. In the evening we had a Sunday's congregation, and a very uncommon pouring out ofthe Spirit. Ifthis continues, the society in Bristol will soon vie with that in Dublin. On Thursday, 16, we had such another shower of grace. Many were wounded, andmanyhealed. Yesterdaythat blessed saint, Sarah Bulgin, went to rest in the full triumph of faith. Sun- day, 18. I preached her funeral sermon to a listeningmultitude, andhad such anumber ofcommunicants as was never seen toge- ther at Bristol Roombefore. Inthe evening wehad alove-feast, at which Mrs. Fletcher simply declared her present experience.

half a century. I warned them in the strongest terms I could, and believe some of them had ears to hear. Sun. APRIL 1.-Fearing nothing so much as lest a people so much at ease should settle upon their lees, I preached at the new church, in the most awakening manner I could, on Rev. xx. 11 : " I saw a great white throne, and him that sat on it," &c. I then hastened to Manchester; and endeavoured to convince a crowded congregation of the full spiritual meaning of those important words, " By grace are ye saved, through faith." Mon. 2.-About noon I preached at Stockport, and in the evening at Manchester ; where I fully delivered my own soul, both then, and the next day. Wednesday, 3. I went to Chester, and preached in the evening, on Heb. iii. 12. Finding there was no packet at Parkgate, I immediately took places in the mail-coach for Holyhead. The porter called us at two in the morning, on Thursday, but came again in half an hour, to inform us the coach was full ; so they returned my money, and at four I took a post-chaise. We overtook the coach at Conway ; and, crossing the ferry with the passengers, went forward with April, 1787.1 JOURNAL. 367 out delay. So we came to Holyhead an hour before them, and went on board the Le Despenser between eleven and twelve o'clock. At one we left the harbour ; and at two the next day came into Dublin-Bay. On the road and in the ship I read Mr. Blackwell's " Sacred Classics Illustrated and Defended." I think he fully proves his point, that there are no expressions in the New Testament which are not found in the best and purest Greek authors. In the evening we had a Sunday's congregation, and a blessing from on high : I then retired to my lodgings which were at Arthur Keene's, about half a mile out of town ; apleasant, healthy spot,where were peace and love, and plenty ofall things. APRIL 7.-(Being Easter-Day.) I preached in Bethesda, Mr. Smyth's new chapel. It is very neat, but not gay; and I believe will hold about as many people as West-Street chapel. Mr. Smyth read Prayers, and gaveout the hymns, which were sung by fifteen or twenty fine singers ; the rest of the congre-

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.

Wed. 25. I once more visited my old friends at Tullamore. Have all the balloons in Europe done so much good as can counterbalance the harm which one of them did here a year or two ago ? It took fire in its flight, and dropped it down on one and another of the thatched houses so fast that it was not possible to quench it till most ofthe town was burned down. I preached in the assembly-room, to a large congregation, afew of whom are still alive to God. In the morning, for the sake of good old Matthew Moore, who is not likely to hear me again, I preached in his parlour, to as many as that and the other rooms would contain, on, (Luke xx. 34, &c.,) " They neither marry, nor are given in marriage : Neither can they die any more : For they are equal unto the angels ; and are the children of God, being the children of the resurrection." Thur. 26.-About noon I preached at Portarlington, not in the noisy market-place, but in our own House, throughly filled ! with attentive hearers. In the evening I preached inthe church at Mount-Mellick, larger than either that at Eyre-Court or Aghrim; and the whole congregation behaved well : I have seen few such since I left Dublin. Friday, 27. We went to Kilkenny, nine-and-twenty Irish miles from Mount-Mellick. Religion was here at a low ebb, and scarce any society left, when God sent three troops of horse, several of whom are full of faith and love. Since they came, the work of God has revived. I never saw the House so filled since it was built ; and the power of God seemed to rest uponthe congregation, as if he would still have a people in this place. Sat. 28.-1 preached in the morning to about a hundred people at Kilkenny, on the general judgment. They seemed to feel what was spoken. I left Mr. Kane behind me for two or three days, to follow the blow ; and I trust before he leaves the town, God will lay such a foundation even there, as shall never be overthrown. We reached Carlow before noon ; and were much refreshed i with the hearty affection of our brethren, who had not forgotten me, though I had not visited them for near sixteenyears. Inthe

will be agood harvest in this place. Tues. MAY 1.-Setting out early in the morning, between nine and ten I preached in the church at Old-Ross, to a large company of as plain country-people as ever I saw in Yorkshire. We reached Waterford between two and three. At six I preached in the Court-House, to an immense congregation, while a file of musketeers, ordered by the Mayor, paraded at the 372 [May,1787 door. Two or three hundred attended in the morning, and gladly received the whole truth. In the evening the congrega- tion was larger than before, and equally attentive. Thursday, 3. I took my leave of this earnest, loving people, and went on through a delightful country to Clonmell. At six I preached in the Court-House. I was much surprised. I know not when I have seen so well-dressed and ill-behaved a congregation ; but I was told it was the sameway that they behaved at church. Pity then they do not turn Papists. The Church of England needs no such members : They are no honour to it. Fri. 4.-With great difficulty we got over a most horrid road to Capperquin ; but that from thence to Tallagh (eight miles) was exceeding pleasant. The remaining ten miles were very tolerable ; so that we reached Youghall in good time. The Court-House was throughly filled at six, and above half filled at five in the morning. Saturday, 5. We wenton to Cork. The latter was pleasant beyond description. Ata very small distance on the left hand, the river " rolled its sinuous train ; " beyond which were shady trees, covering a steep hill, and rising row above row. On the right we had another sloping mountain, tufted over with trees, sometimes forming one green, even wall, sometimes scattered up and down. Between these appeared several beautiful seats, some of them fit for Noblemen. At six in the evening the preaching-house would ill contain the congregation ; and many of the rich and honourable were among them ! Who hath warned these to flee from the wrathto come? Sun. 6-. We had an evening congregation at seven, whom I warned to order their conversation aright. At three in the afternoon I preached on the road to a numerous congregation ; but many of them, especially the genteeler sort, were rude as

commodious. An hundredand inety-two poor are now lodged therein ; and the Master (a pious man, and a member of our society) watches over them, reads with them, and prays with them, as if they were his own children. Sun. 13. We had a very comfortable opportunity at eight in Cork. At three Mr. Broadbent preached on the parade. At five (as we removed the benches, and stowedthe people close together) the Room contained most of the people; and I tooka solemn leave of them, after closely applying our Lord's question, " Do ye now believe ? " Mon. 14. We went to Kilfinan, about twenty Irish miles (so I compute) from Mallow. I preached in the Court-House, about seven, to a large and serious audience ; and again at five in the morning, Tuesday, 15. We then went on, through a delightful country, to Limerick. Herewere always an affectionIt ate people ; but I never found them so much so as now. May, 1787. ] JOURNAL. 375 was too cold in the evening to stand abroad ; so we squeezed as many as possible into the preaching-house. I preached on, " Thou shalt love the Lord thy God with all thy heart." Many here once experienced this ; but few, ifany, retain it now ! Wed. 16. The congregation at five filled the House almost as well as it was filled in the evening. Finding a remarkable deadness, I inquired what were the reasons of it ; and found, 1 . There had been, for several months, a deep misunderstanding between the Preachers and the chief of the society. Hence, on the one hand, the Preachers had little life or spirit to preach ; and, on the other, the congregation dwindled away. 2. Many had left off meeting their Bands, and many others seldom met their classes. 3. Prayer-meetings were entirely given up. What wonder if all the people were grown dead as stones ? In the evening I endeavoured to re-awaken those that were settling upon their lees, by strongly applying those solemn words, " The first shall be last, and the last first; for many are called, but few are chosen." Inthe morning, Thursday, 17, I endeavoured to stir them up once more to hunger and thirst after righteousness, after the whole image ofGod, without which they will still remain Cold, languid,weary,heartless, dead.

prayer, while a Local Preacher was reading a sermon at the Room ; this was represented to the Assistant as done in a spirit ofopposition, and as an intention of leaving the society ; (a thing which never entered into their thoughts;) and he was urged to read them out of the society. Accordingly, he read out four- teen at once : I could not find, upon the strictest inquiry, that : they had been guilty of any fault but meeting together that evening ; so I willingly received them all again, requiring only one condition of the contenders on both sides, to say not one word of anything that was past. The spirit of peace and love gloriously descended on them all, at the evening preaching, while I was explaining the "fruit of the Spirit." They were again filled with consolation at the Lord's Supper ; and again in the morning, while Mr. Broadbent applied, " Comfort ye, comfort ye my people, saith the Lord. " Tues. 29. The old murderer is restrained from hurting me ; but, it seems, he has power over my horses. One of them I was obliged to leave in Dublin, and afterwards another, having bought two to supply their places ; the third soon got an ugly 1 swelling in his shoulder, so that we doubted whether we could go on ; and aboy at Clones, riding (I suppose galloping) the fourth over stones, the horse fell and nearly lamed himself. However, we went on softly toAughalun, andfound such a con- gregation as I had not seen before in the kingdom. The tent, that is, a covered pulpit, was placed at the foot of a green, slop- ing mountain, on the side of which the huge multitude sat (as their manner is) row above row. While I was explaining, " God has given unto us his Holy Spirit," he was indeed poured out in awonderful manner. Tears ofjoy, and cries were heard May, 1787.] 379 on every side, only so far suppressed as not to drownmy voice. I cannot but hope, that many will have cause to bless God for that hour to all eternity. I preached at Lisbelaw, another little village, about six in the evening. The small rain continued all the time ; but that did not hinder the people from mightily rejoicing in Him who

read Prayers very seriously, and preached on, "Blessed are the poor in spirit. " At four I preached again, on Luke xix. 42, (part of the Second Lesson in the morning,) " If thou hadst known, even thou," &c. The market-house was now more than filled; and not a few seemed to hear as for life. In the even- ing Dr. Coke preached again. We have now delivered our own souls at Yarmouth, and trust God will suffer us to go on to Guernsey. Mon. 13.-We set out from Yarmouth with afair wind ; but it soon turned against us, and blew so hard that in the afternoon we were glad to put in at Swanage. I found we had still a little | - [Aug.1787: society here. I had not seen them for thirteen years, and had no thought of seeing them now ; but God does all things well. In the evening I preached in the Presbyterian meeting-house, not often, I believe, so well filled; and afterwards passed half an hour very agreeably with the Minister, in the parsonage-house, which he rents ; a neat, retired house, with adelightful garden. Thence we adjourned to the house of our old brother Collins, and between eight and nine went onboard. Tues. 14.-Sailing on, with afair wind, we fully expected to reach Guernsey in the afternoon ; but the wind turning contrary, and blowing hard,we found it would be impossible. We then judged it best to put in at the Isle of Alderney ; but we were very near being shipwrecked in the bay. When we were in the middle of the rocks, with the sea rippling all round us, the wind totally failed. Had this continued, we must have struck upon one or other of the rocks : So we went to prayer, and the wind sprung up instantly. About sunset we landed; and, though we had five beds in the same room, slept in peace. About eight I went down to a convenient spot on the beach, and began giving out a hymn. Awomanand two little children joined us immediately. Before thehymnwas ended, wehada tolerable congregation ; all of whom behaved well: Part, indeed, continued at forty or fifty yards' distance ; but they were all quiet and attentive. It happened (to speak in the vulgar phrase) that three or four

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 apeople 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 therewas a large and well-behaved congregation. At five we had the largest congregation of all; ofwhom I took a solemn and affectionate leave, as it is probable Imay not see them any more till we meet in Abraham's bosom. [Aug.1787, 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 stands very 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, onthe

Letters ; and was surprised to find that great man was fully convinced, 1. That the Septuagint translation continually adds to, takes from, and changes, the Hebrew text at pleasure : 2. That this could not possibly be owing to mistake, but must have been done by design : 3. That the original translation of itwas lost long ago; and what has ever since gone under that name is a spurious copy, abounding with omissions, additions , and alterations of the Hebrew text ; yet not such as any way destroy the foundation. I designed to preach abroad in the evening, but the furious wind drove us into the House. However, our labour was not lost ; for many felt the sharpness of the two-edged sword, while I was expounding Gal. vi. 14. 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 driv- ing 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 adeeply affected con- gregation. I preached at eight, on Rom. viii. 33. At one, Mr. Vivian, a Local Preacher, preached in French, the language ofthe 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 ;" I then and both high and low seemed to hear it gladly. 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 con- gregation 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 awalk to-day, through what is called the New-Ground, where the Gentry are accustomed to walk in the evening. Both [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 beau- tiful. 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. In this we plainly saw the hand of God ; so we agreed with him immediately ; and in the morning, Thursday, 6, went on board with a fair, moderate wind ; but we had but just entered the ship when the wind died away. We cried to God for help, and it presently sprung up, exactly fair, and did not cease till it brought us into Penzance bay. We appeared to our friends here, as men risenfrom the dead. Great was their rejoicing over us ; and great was the power of God in the midst of the congregation, while I explained and applied those words, " Whosoever doeth the will of God, the same is my brother, and sister, and mother." Sat. 8.-Dr. Coke preached at six to asmany as the preaching- house would contain. At ten I was obliged to take the field, by the multitude of people that flocked together. I founda very uncommon liberty of speech among them; and cannot doubt but the work of God will flourish in this place. In the evening I preached at St. Ives, (but it being the market-day, I could not stand, as usual, in the market-place,) in a very convenient field at the end of the town, to a very numerous congregation : I need scarce add, and very serious ; for such are all the congregations in the county of Cornwall. Sun. 9.-About nine I preached at the Copper-works, three or four miles from St. Ives, to a large congregation gathered from all parts ; I believe, " with the demonstration of the Spirit."

I then met the society in the preaching-house ; which is unlike any other in England, both as to its form and materials. It is exactly round, and composed wholly of brazen slags; which, I suppose, will last as long as the earth. Between one and two I began in the market-place at Redruth, to the largest congre- gation I ever saw there ; they not only filled all the windows, but sat on the tops of the houses. About five I began in the pit at Gwennap. I suppose we had athousand more than ever Sept. 1787.] JOURNAL. 399 were there before : But it was all one; my voice was strengthened accordingly, so that every one could hear distinctly. Mon. 10. I had alarge congregation at five, and a peculiar blessing. Thence I went to Mr. Mill's, the Rector of Kenwyn, half a mile from Truro ; a house fit for a Nobleman; and the most beautifully situated of any I have seen in the county. At noon I preached in the preaching-house at Truro. It was well filled with deeply attentive hearers. Thence we went on through a swiftly improving country to St. Austle; and preached in the new House, though not quite finished, to a crowded audience, who seemed all sensible that God was there. The old House was well filled at five in the morning, Tuesday, 11. I did not design to preach at Liskeard, but finding a few people gathered together, I gave them a short discourse ; and then went on to Torpoint, where several of our brethren from the Dock were waiting for us : So we crossed over without loss of time, to an earnest, affectionate people. The House would ill contain the congregation in the evening, and ajoyful meeting it was. Wed. 12. We went over to Mount Edgecomb, and walked through all the improvements. The situation is fine indeed. The lofty hill, nearly surrounded by the sea, and sufficiently adorned with trees, but not crowded, is uncommonly pleasant ; but it did not strike me like Lord Harcourt's seat at Newnham. And are all these things to be burned up ? At noon I preached at Plymouth. The House was crowded enough, and a solemn awe sat on all the people; as likewise in the evening at Plymouth-Dock. There is an excellent spirit in this

people; and such general peace and unanimity as neverwasbefore. Thur. 13. We set out early, and dined at Exeter. In the evening we had a crowded congregation, that drank in every word. This society likewise increases both in number and strength. Friday, 13. We took the mail-coach, and in the afternoon came to Bath. Considering the uncertain notice which had been given, we had a larger congregation than was expected ; and many found it a comfortable season, particularly those that were in heaviness. Sat. 15. With the assistance of two of my friends, I answered abundance of letters. In the evening we had an uncommon congregation, onwhom I strongly enforced the first principles, (which indeed never can be too much enforced,) "By grace are ye saved, through faith." [Oct. 1787. Sun. 16.-I read Prayers at ten, and preached with a peculiar blessing; and administered the Lord's Supper to an unusual number of deeply serious communicants. At half-past two I began again. The chapel was more than filled. Many could not get in ; and it was the same case at six in the evening. At both times I preached considerably longer than I usually do. Surely the time is come,whenGodwill cause his power to be known here also. Mon. 17.-Leaving this society in a better state than it has been in formany years, I went to Bristol, where my brother has been for some weeks. By the way I preached at Wintanburn, on the foundation of a new preaching-house. There was much rain before I began, and a violent wind all the time I was preaching ; yet some of these I trust did come to the marriage. I had now two or three days to answer my letters. Every evening our Room was well filled with deeply attentive hearers. Fri. 21. I spent the evening at the School, and was much pleased with the management of it. Sun. 23. In the morning my brother read Prayers, and I preached. In the afternoon I preached in Temple church, to a very large and serious congregation. My brother desired to preach in the evening: So by the mouth of two or three wit nesses shall every word be established. On Monday and the following days I visited the country societies ; and had the satisfaction to find most of them growing in grace, and not decreasing in number.

Thur. 27.-About noon I preached at Castle-Carey. How are the times changed ! The first of our Preachers that came hither, the zealous mob threw into the horse-pond : Now high and low earnestly listen to the word that is able to save their souls . In the evening I preached at Ditcheat. Friday, 28. I preached at Ditcheat again, at Shepton-Mallet ; and at Pensford to such a congregation as I have not seen there formanyyears ; and on Saturday returned to Bristol. Sun. 30-I read Prayers, and my brother preached. I preached in the avenue at Kingswood about two; and at five near King's Square ; probably the last time this year that I shall preach in the open air. Monday, OCTOBER 1, and the three following days, I spoke to the society one by one, and was much refreshed; as the love of manywas not growncold, and theirnumberconsiderably increased. Oct. 1787.1 Fri. 5.-I preached at noon in Keynsham ; and the power of Godwas present in an uncommon degree : So it was when I met the children at Miss Bishop's, and afterwards those at Mr. Simpson's. I verily think, the spirit and behaviour ofthese two sets of children gradually affect the whole place ; which now retains scarce anything of the brutality and savageness for which itwas eminentsome years ago. In the eveningwe had awatch- night at Kingswood. The weather was exceeding rough : Yet the House was filled ; and few went away till after the noon of night. Sun. 7.-I preached morning and evening, and took a solemn leave of the affectionate people. Monday, 8. Having taken the whole mail-coach on Saturday, Iwent to it on Monday between three and four ; andfound, to mygreat surprise,it was filled with other passengers ; and the clerk faced me down, I had taken the coach for Sunday : But some of our friends speaking strong words, they thought good to provide us another coach ; only itdid not reach town quite so soon. Iwas, however, soon enough to meet a large congregation on Tuesday evening, and praise the Lord together . Wed. 10.-1 retired, and spent the rest of the week in answer- ing letters, and preparing matter for the Magazine. Sun. 14. I preached in West-Street chapel morning and afternoon ; and at St. Swithin's church in the evening. Mon-

it was likewise, in the morning, Thursday, 25. Agood work has been wrought here since I was here before. Here is now a lively, loving society, who adorn the doctrine of God our Saviour. In returning to Canterbury, I called upon Mr. Kingsford, a man of substance as well as piety. He informed me, "Seven years ago, I so entirely lost the use of myankles andknees, that I could no more stand than a new-born child. Indeed, I could not lie in bed without apillow laid between mylegs, one ofthem being unable to bear the weight of the other. I could notmove from place to place, but on two crutches. All the advice I had profited me nothing. In this state I continued above six years. Last year I went on business to London, then to Bristol and Bath. At Bath I sent for a Physician ; but beforehe came, as I sat reading the Bible, I thought, 'Asa sought to the Physi- cians, and not to God ; but God cando more for me than any Physician.' Soon after I heard a noise in the street ; and, rising up, found I could stand. Beingmuch surprised, I walked several times about the room ; then I walked into the Square, andafter- wards on the Bristol road : And from that time I have been per- fectly well, having as full a use of all my limbs as I had seven years ago." We had a comfortable opportunity in the evening, and early Nov. 1787.] JOURNAL. 403 in the morning ; and I left Canterbury, Friday, 26, with a stronghope that thework of God will flourish here, as it has notdone formany years. In the evening I preached to a lovely congregation at Chatham; andon Saturday returned to London. Mon. 29. I looked over all the manuscripts which I had collected for the Magazine, destroyedwhat I did not think worth publishing, and corrected the rest. Tuesday, 30. I wentdown to Miss Harvey's, at Hinxworth, in Hertfordshire. Mr. Simeon, from Cambridge, met me there ; who breathes the very spirit of Mr. Fletcher. The chapel was quite crowded in the evening. I preached on that inexhaustible text, and with much liberty of spirit, " By grace are ye saved through faith." In the morning, Wednesday, 31, I preached on the Woman ofCanaan ; and in

before; and the power of the Lord seemed to rest on many of thehearers. Sun. 18. We had, as usual, a large congregation and a comfortable opportunity at Spitalfields. Monday, 19. I began the unpleasing work of visiting the classes. I still continue to do this in London and Bristol, as well as in Cork and Dublin. With the other societies, their respective Assistants supply my lack of service. Sun. 25.-I preached two charity sermons at West-Street, in behalf of our poor children. Herein I endeavoured to warn them, and all that bring them up, against that English sin, ungodliness ; that reproach of our nation, wherein we excel all the inhabitants of the earth . Thur. 29.-I preached at Mr. Edwards's, in Lambeth. How wonderfully does God fit people for their work ! Here Mrs. 1 Edwards, a person of no extraordinary natural abilities, teaches near ahundred children, and keeps them in as good, ifnot better, order, thanmost school-mistresses in the kingdom ! Fri. 30.-I met the Committee, to consider the state of our temporal circumstances. We are still running backward. Some way must be found to make ourincome answer our expenses. Sat. DECEMBER 1.-I saw an uncommon instance of distress ; agentlewoman, who used to keep her coach, shut up with her four children inadarkdirty room, (herhusband beingimprisoned for debt, ) without almost any of the necessaries of life. No wonder ifshehad chose strangling rather than life. Sun. 2.-I was pressed in spirit to warn our people, in strong terms, of the Laodicean spirit which had crept in among them. They received the reproof; andmanybeganto stir up the gift ofGod that is in them, which immediately appeared from the very great increase of the morning congregations. Tues. 4.-I retired to Rainham, to prepare another edition of the New Testament for the press. Wednesday, 5. I preached at Purfleet, to a deeply serious congregation, many of whom walk in the light of God's countenance. Thursday, 6. I preached to a large congregation at Rainham. I trust some good will be done here also. Fri. 7.-I returned to London, and again considered what was to be done in our present temporal circumstances. After [Dec.1787. much consultation, they desired me, 1. To appoint a few of our brethren to divide the town between them,anddesire our brethren thatwere able to assist in this exigence : 2. That a collection

united in affection, and watch over each other in love. In the evening, before the time of preaching came, the preaching-house was more than filled. Finding it could not contain one half ofthe people, I ordered atable to be placed in the yard ; where they stood very patiently, though the wind was very high and very cold. Afterwards I spent acomfortable hour with the society, who completely filled the House. Wed. 2. This morning I finished Mr. Weston's ingenious " Dissertations on the Wonders of Antiquity ; " particularly the Darkness at our Lord's death, and the Pool of Bethesda. And I quite agree with him, that the chief reason why these and many other miracles were not even mentioned by the heathen Historians is, their utter contempt of the Chris- tians, and their being so accustomed to the "lying wonders " which were so common in the heathen world ; whence they [April, 1788. naturally supposed all the Christian miracles to be of the same sort. In the evening I preached to a crowdedcongregation atNew- castle ; and Godwas in the midst of them. Thursday, 3. I crossed over to Leek, where for manyyears we seemed to be ploughing upon the sand ; but at length, the fruit appears. Their new House would very hardly contain the congregation, although it blew a storm, so that many of the women could hardly bear up against the wind. In the evening I preached at Congleton. Part of the congregation were the Minister and the Mayor, with several Aldermen : But they seemed astonished while I opened and strongly applied, " Thou shalt have no other gods before me." Fri. 4.-We had another violent storm in going to Maccles- field. But there all is calm ; their little feuds are removed, and the work ofGod steadily goes on. Sunday, 6. The new church was half filled in the morning, but throughly in the afternoon ; and great was our rejoicing in the Lord, both then and at six in the evening. I took a solemn leave ofthem at five in the morning, Monday, 7, and with adeal of difficulty got to New-Mills ; the roads over the mountains being scarce passable ; but the earnestness of the congregation made amends for the difficulty of the journey. They all are athirst for God. Wednesday, 9. At noon I

together to sing and pray by themselves; sometimes thirty or forty ; and are so earnestly engaged, alternately singing, praying, and crying, that they know not how to part. You children that hear this, why should not you go and do likewise ? Is not God here as well as at Bolton ? Let God arise and maintain his own cause, even "out of the mouths of babes and sucklings ! " Mon. 21. I went on, through miserable roads, to Blackburn ; where, notwithstanding the continued rain,the new preaching- house was throughly filled with serious, well-behaved people. Tuesday, 22. Through equally good roads we got on to Padiham. I preached at eleven to as quiet a congregation, though not so lively, as that at Bolton. From hence we went in the afternoon, through still morewonderful roads, toHasling- den. They were sufficient to lame any horses, and shake any carriage in pieces. N.B. I will never attempt to travel these roads again, till they are effectually mended ! Agentleman, no way connected with us, has built us a neat preaching-house here, desiring only three per cent. for what he has laid out, (about eight hundred pounds,) provided the seats let for so much, of which there is little doubt. Itwaswell filled in the evening with serious people, lying in the midst of many societies. Wednesday, 23. We hobbled on to Bury, through roads equally deplorable ; but we met a lively congregation, May, 1788.1 whichmade us forget our labour. In the evening I preached to another lively congregation at Rochdale. Formerly we had much trouble here : But it is past ; and theynow hold the unity of the Spirit in the bond ofpeace. Thur. 24.-About tenwe began the Service in the church at Todmorden, crowded sufficiently. I found uncommon liberty among these poor mountaineers. We had a pleasant road from hence to Burnley, where a multitude of people were waiting; but wehad no house that could contain them. Just then the rain ceased : So we went into the inn-yard, which contained them well ; and itwas an acceptable season, as indeed it was both the times before when I preached at Bury. Fri. 25. In the evening I preached at Colne. This is the fifth rainy daywe have had. However, the House was pretty well filled ; and I strongly exhorted them that had left their first

love, to remember from whence they had fallen, to repent, and to do their first works. Sun. 27. I preached at Haworth church in the morning, crowded sufficiently ; as was Bingley church in the afternoon : But, as verymanycould not get in, Mr. Wrigley preached to them in the street ; so that they did not come in vain. In the evening we went on to Halifax. Mon. 28. The House in the evening was throughly filled with hearers that devoured the word. Tuesday, 29. I was desired to preach in the church at Sowerby, four miles from Halifax. It stands on the brow of ahigh and steep mountain. Rich and poor flocked together to it ; whom I exhorted to acquaint themselves with God, and be at peace. I found much liberty of spirit among them ; and still more at Halifax in the evening, when it seemed as if the windows of heaven were opened ; as also at five in the morning, when I took a solemn leave of this affectionate people. Wed. 30.-About eleven the Service began at Honley. After the Curate had read Prayers to a large and serious congrega- tion, I preached, on, " It is appointed unto men once to die." I believe many felt as well as heard the word. About six I preached at Huddersfield ; where our brethren are now all at peace and unity with each other. In the evening I went to our quiet and delightful retreat at Longwood-House. Thur. MAY 1.-The congregation at five was exceeding large, coming from many miles round; but that at Shelly, a [May, 1788, lone place, six or seven miles from Huddersfield, where I was constrained to preach in the open air at nine, was six or seven times larger ; indeed, the largest I have seen since I left Man- chester; and the power of Godwas eminently present, both to wound and to heal. I believe the congregation at Wakefield in the evening was larger even than this ; and the verdure of the trees, the smoothness of the meadow, the calmness ofthe evening, and the stillness ofthe whole congregation,made it a delightful sight. Fri. 2.-I went on to Bradford. I feared the jars which had been here would have lessened the congregation; but it was

at five on Saturday, 10. The congregation in the evening rejoiced much, as they had not seen me for four years. But scarce any of the old standers are left : Two-and-forty years have swept them away. Let us who are left live to-day. "Now is the day of salvation." MAY 11 .-(Being Whitsunday.) In the morning, while those words were applied, "And they were all filled with the Holy Ghost," his power was eminently present in the congregation ; but much more in the evening. At noon Joseph Bradford preached in the market-place to a numerous congregation ; and I am not without hope, that poor Whitehaven will lift up its head again. Mon. 12.-About eight I began preaching in the market- house at Cockermouth. I was surprised to find several of those that are called the best of the town there ; and they were one and all serious and attentive : So we had a solemn parting. Hence we went on to Carlisle. I never found this society so well united before. The preaching-house, begun three or four years ago, is now completely finished. It is neat, lightsome, and cheerful ; but it was very ill able to contain the congregation. Several Ministers were there ; and so was the power of God, in an uncommon degree. All that were under the roof seemed to be moved more or less ; and so they were in the morning, Tues- day, 13, when I besought them to present themselves a living sacrifice to God. To-day we went on through lovely roads to Dumfries. Indeed all the roads are wonderfully mended since I last travel- led thisway. Dumfries is beautifully situated ; but as to wood and water, and gently-rising hills, &c. , is, I think, the neatest, as well as the most civilized, town that I have seen in the king- dom. Robert Dall soon found me out. He has behaved exceed- ing well, and done much goodhere ; but he is a bold man : He has begun building a preaching-house, larger than any in Scot- land, except those in Glasgow and Edinburgh ! In the evening 418 REV. J. WESLEY'S [May,1788. I preached abroad in a convenient street, on one side of the town. Rich and poor attended from every quarter, of whatever denomination ; and every one seemed to hear for life. Surely

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

not near contain the people. However, as many crowded in as could: The rest got near the door or windows ; and surely the willing mind was accepted. In the evening, the wind being still very high, I was obliged to preach within, in Weardale also ; and it was a time of uncom- mon blessing. Friday, 6. Going out of my room I missed a step, and fell forward, so that the edge of one of the stairs came a quarter of an inch above my right eye, exactly upon my eyelid. I put a little white paper upon it, which immediately stopped the bleeding, and preached without any inconvenience. The work of God has much increased here lately. Many have been convinced of sin,many justified; some perfected in love, andmany added to the society. Fri. 6. We returned to Stanhope, formerly the seat of sev- 422 [June, 1788, eral great families,now an inconsiderable village. It is eminent for nothing in this age,but averyuncommondegree of wicked- ness. I preached at five, in what I understoodwas once the market-place, to an exceedingly numerous congregation. I preached on Isaiah lv. 6, 7 ; and, if ever, with the demonstration ofthe Spirit. The people were all bowed down together, as the heart of one man. Surely Godwill have a people in this place! Sat. 7. Our brethren thought the preaching-house would containthe congregation at five in the morning. It was a large upper room : But before I began to speak, it was exceedingly crowded; and the mainbeamthat supported it giving way, the floor began to sink. Some crying out,"The room is falling! " oneman leaped out of the window; the rest slowly and quietly went out, without the least hurry or confusion ; so that nothing was hurt except a poor dog that was under the window. I then preached in the open air, to twice or thrice as many as the room would have contained, who were all attention. O how white are these fields to the harvest ! About twelve, I preached to alovely 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 ofgrace divine ; I know not that ever I felt such self-abasement before ; and thewhole congregation seemed almost equallymoved. And so

Yarm, in the evening. Here I heard what was quite new to me, namely, that it is now the custom, in allgood company to give obscene healths, even though Clergymen be present ; one of whom, lately refusing to drink such ahealth, was put out ofthe room; and one of the forwardest, in this worthy company, was a Bishop's steward. Thur. 12.-Between one and two we had a larger congrega tion at Potto than I ever saw there before. At Hutton-Rudby, in the evening, I spoke strongly to the backsliders ; and I think not invain. At eight I preached to a lovely congregation, at Stokesley, with much liberty of spirit ; and at eleven, in Guisborough, to one far larger, and equally attentive. In the evening I preached at Whitby, in the new House, throughly filled above and below ; though it contains twice asmany as the old one ; and although the unfinished galleries, having as yet no fronts, were frightful to look upon. It is the most curious House we have in England. : You go up to it by about forty steps ; and have then before you a lofty front, I judge, near fifty feet high, and fifty-four feet broad. So much gainers havewe been by the loss of the former House. Beside that it stood at one end of the town, and in the very sink of it, where people of any fashion were ashamed to be seen. Sat. 14.-At five in the morning we had a large congregation; but it wasmore than doubled in the evening ; and at both times I could not but observe the uncommon earnestness ofthe people. Sunday, 15. The House was well filled at seven. For the sake . 425 June, 1788.1 JOURNAL of the country people, who flocked from all sides, I preached again at halfan hour past one, on, " The end of all things is at hand: Be ye therefore sober, and watch unto prayer." After preaching at five, on the education of children, I made a collec- tion for Kingswood School ; the rather, that I might have an opportunity of refuting that poor, threadbare slander, of my "getting so much money." We concluded our service with a comfortable love-feast. Mon. 16. From the plain people at Whitby I went on to the elegant congregation at Scarborough. I was surprised at

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 ?

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 inthe morning, for above fifty years ? [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 atime. Whether or not this is sent to give mewarning that I am shortly to quit this tabernacle, I do not know ; but be it one way or the other, I have only to say, My remnant of days I spend to his praise Who died the whole world to redeem : Be they many or few, My days are his due, Andthey all are devoted to Him ! I preached in the morning on Psalm xc. 12 ; in the evening on Acts xiii. 40, 41 ; and endeavoured to improve the hours between to the best advantage. Sun. 29. At eight I preached at Misterton, as usual ; about one to a numerous congregation at Newby, near Haxey ; and about four at my old stand in Epworth market-place, to the great congregation. Here there used to be a few mockers ; but there were none now : All appeared serious as death, while I applied those solemn words. " When the breath of man goeth forth, " &c. We concluded with a love-feast, at which many declared, with an excellent spirit, the wonderful works of God. Mon. 30.-About eight I preached in Scotter ; and found it good to be there. About eleven I preached in Scowby, two miles from Brigg, to a very numerous and serious congregation. In the afternoon, going just by that curious building, Mr. Pelham's Mausoleum, I alighted, and took aview of it within and without. The like, I suppose, is not to be found in England. : It is exactly round, fifty-two feet in diameter, and will be sixty-

five feet high. The lower part contains, I believe, near a hundred places for the bodies of the Pelham family. (Owhat a comfort to the departed spirits, that their carcases shall rot above ground! ) Over this is to be a chapel. It is computed the whole building will cost sixty thousand pounds. About five we came to Grimsby ; and, the Vicar reading Prayers, I preached on the Psalm for the day, "He healeth them that are broken in heart, and giveth medicine to heal their sickness. " I think the church is near as large as that at Hull; July, 1788.] and it has not been so well filled in the memory of manbefore. Allwere seriously attentive ; many received the word with joy ; and some doubtless will bring forth fruit to perfection. Tues. JULY 1.-The Vicar again read Prayers at eleven ; and Ipreached on those words in the Second Lesson, " Lord, are there few that be saved ? " I spoke as plain as possibly I could ; butGod only can speak to the heart. The gentleman at whose house I was to lodge coming from Louth to meet me, his headstrong horse crushed his leg against agate, with such force, that both the bones were broke and came through his boot. The horse stood byhim till some countrymen came, put him into a cart, and brought him home. It is doubtful whether he will recover ; but death is no terror tohim. I preached in Louth at six, in the preaching-house ; but per- haps I had better have been in the market-place. At five in the morning the Roomwas filled ; and I spoke, as doubting whether I should see them any more. At eleven I preached at that lovely spot, Langham-Row. Although Mr. Robinson has made the chapel twice as large as itwas, yet it would hardly contain the congregation ; and most of these are in earnest to save their souls ; as well as himself, and his wife, and his sixteen children. Thur. 3.-I was going to preach at Alford, near the end of the town ; but the Gentry sent and desired me to preach in the market-place ; which I accordinglydid, to a large and attentive congregation, on, " It is appointed unto men once to die."

of faith and love, and zealous ofgood works. I preached both in the evening and the next morning with the demonstration of the Spirit ; and all the congregation, rich and poor, appeared to be sensible of it. Saturday, 16. We had an easy journey to Brecon, where I preached in the evening. Sunday, 17. I preached in the Room at eight, on the fruit of the Spirit. In the evening I preached in the spacious Town- Hall, so filled as it had never been before. I think there is a little company here that are truly alive to God. Monday, 18. Iwent on to Carmarthen, and preached at six, on 2 Cor. v. 19; and again at five in the morning, Tuesday, 19, when the Room was well filled. A servant of Mr. Bowen's came early in the morning, to show us the way to Llyngwair : And itwas well he did; for I do not know that we could otherwise have found our way thither. We met (as I expected) with ahearty welcome. At five I preached in Newport church, to a large congregation, and with a greater prospect of doing good than ever I had before We passed an agreeable evening at Llyngwair. Wednesday, 20. I went to Tracoon, one of the most venerable seats in Great Britain. The good old house is buried in woods and mountains, having no resemblance to any place I have seen. It is just suited to the good old Admiral, with his four maiden sisters ; the youngest ofwhom, I suppose, has lived more thanseventy years. I preached at twelve, and in the afternoon went on to Haverford- west. The Room was filled sufficiently, and I could not but believe God will build up the waste places. Thur. 21. The Roomwaswell filled at five. Finding there had been no discipline here for some time, I determined to begin at the foundation, and settle every thing. So I first visited and regulated the classes, then restored the bands,which had been totally neglected, and then gave directions for meeting the Leaders both of bands and classes. After preaching in the evening, I met the society, and gave them awarm exhortation, -to set out anew . I trust they will ; and all the present Preachers, I am persuaded,will neglect nothing. Fri. 22.-I went to Pembroke. Here, likewise, not one Aug. 1788.] 435

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. ] 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 ; herload fell off, and her spirit joyfully returned toGod. 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 seasonable. 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 atfive ; by which means wehad 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 appoint- ing the Preachers in it. Sun. 21. I preached morning and afternoon at the Room ;

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 ; Iwill 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 tillnear eight : So at Hawkhurst I took a post-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 [Nov. 1788. soon as I could get through the people, I began with solemn prayer ; and then explained and applied that glorious truth, "God was in Christ, reconciling the world unto himself." We had another happy opportunity at five in the morning. Know- ing there was no depending on the coach, I took chaise ; and by that means came early to Sevenoaks ; where, in the evening, I found uncommon liberty of spirit in exhorting the audience to worship God in spirit and in truth . Sat. NOVEMBER 1.-(Being All- Saints' Day. ) I preached at Snowsfields, on Rev. xiv. 1 ; a comfortable subject ; and I always find this a comfortable day. Monday, 3. I began visiting the classes ; a work which usually takes up about a fortnight. Sun- day, 9. I preached at West-Street, and found uncommon liberty in enforcing that caution, " Quench not the Spirit." On Wed- nesday, 12, and the following days, I visited the country soci- eties ; some of which, that of Mitcham inparticular, are swiftly increasing in the grace ofGod. Mon. 17.-I set out for Hertfordshire. In the evening I preached at Hinxworth, to a deeply serious congregation ; the next evening, in the church at Wrestlingworth, to the largest congregation I have seen there these twenty years. Wednesday,

19. I crossed over to Bedford ; but where to lodge I did not know : But one met me in the street, and said Mr.- desired I would go straight to his house. I did so, and found myself in a palace ; the best house by far in the town ; where Iwas entertained not only with the utmost courtesy, but, I believe, with sincere affection. Our Room was much crowded in the evening, and pretty well filled in the morning ; and as all dis- putes are at an end, there is great reason to hope that the work ofGod will increase here also. Thur. 20. We had a lovely congregation at St. Neot's, who seemed ripe for the promises ; so I preached on our Lord's words to the leper : " I will; be thou clean." Friday, 21. About noon I preached at Huntingdon, and in the evening atGodman- chester. Still it is the day of small things here ; but a few are still fighting the good fight of faith. Mon. 24. I went to Canterbury. As all the Preachers are in earnest, God has blessed them through the whole Circuit. This evening we had a large and deeply serious congregation, and not a few ofthem in the morning. Tuesday, 25. Though it blew a storm, and was piercing cold, we were sufficiently Dec. 1788. ] JOURNAL. 441 crowded at Dover ; where the work of God is very lively, and continually increasing. Wednesday, 26. Our Room at Sandwich being small, both the Dissenting Ministers sent to offer me theuse oftheir chapels. I willingly accepted one of them, which was far larger than ours, and very commodious. I believe God spoke to many hearts. In the evening we had another storm, withmuch snow and sleet : However, our House at Margate was well filled; and I was much comforted by the earnestness of the congregation. Fri. 28. A little preaching-house being just built at St. Peter's, (two miles from Margate,) notice had been given, with- out my knowledge, of my preaching there in the morning. It was utterly inconvenient, on many accounts ; the wind was piercing cold, and the ground coveredwith snow. However, I would not disappoint the congregation; so I preached at nine, and hastened to Canterbury, where the House was, as usual, well filled ; and God gave us his blessing.

could, againstconformity tothe world. But who will [take thewarn- ing] ? Ifhardly one in ten, yet is myrecordwith the MostHigh. Tues. 13. I spent aday or two with my good old friends at Newington. Thursday, 15. I retired to Camberwell, and car- ried on my Journal, probably as far as I shall live to write it. On Thursday I preached once more at Peckham; and did not withhold from them that had ears to hear, the whole counsel ofGod. Fri. 16. I looked over the finest picture of atheistical religion that ever I saw, in the account that Captain Wilson gives of Thule, King of Pelew. But how utterly needless is either the knowledge [or the grace] of God, (consequently, how idle a book is the Bible,) if aman be all-accomplished, that has no more knowledge of God than a horse, and no more of his grace than a sparrow ! Tues. 20.-I retired in order to finish myyear's accounts. If possible, I must be a better economist ; for instead of having anything beforehand, I am now considerably in debt ; but this I do not like. I would fain settle even my accounts before I die. Sun. 25. Much of the power of Godwas in the congrega- tion, both morning and afternoon ; as also onMonday evening ; which gave me a good hope that God will carry on his own work. Atthe earnest importunity of our friends, on Wednesday, 28, I went to open the new preaching-house at Rye. It is a noble building, much loftier than most of our Houses, and finely situated at the headof the town. Itwas throughly filled. Such acongregation I never saw atRye before ; and their behaviour was as remarkable as their number ; which, added to the peace- able, loving spirit they are now in, gives reason to hope there will be such a work here as has not been heretofore. Feb. 1789. ] Thur. 29.-I went over to Winchelsea ; once a large, flourish- ing city ; but ever since it was burnt by the Danes, a little, incon- siderable town, though finely situated on the top of a range of hills. The new preaching-house was well filled with decent, serious hearers,who seemed to receive the truth in the love of it. I returned to Rye in the afternoon ; and in the evening

Liverpool, and all other towns where there is an extraordinary trade for a time: It must subside again ; and then arises the cry ofwant of business . 448 REV. J. WESLEY'S [March, 1789. Sat. 21. I had aday of rest, only preaching morning and evening. Sunday, 22, was appointed for my opening the House at the east end of the town. It would have been crowded above measure, but that the friendly rain interposed; so that we had only amoderate congregation. It was otherwise in the evening, when heaps upon heaps were obliged togo away. How white are these fields unto the harvest ! Monday, 23. The congregation at Dudley pretty well filled the new House, where I preached as I did at London fifty years ago. Thence we hastened to Madeley, where I found Mrs. Fletcher better than she had been for many years ; and young Mr. Fletcher much alive to God, and swiftly growing up into the spirit of his uncle. I preached in the evening, after Mr. Horne had read Prayers, to a deeply serious congregation ; and again at nine in the morning, Wednesday, 24, in the preaching-house she has lately fitted up. Going on to Shrewsbury, at six I preached in the preaching-house, on 1 Cor. xiii. 1-3. Several of the Gentry and several Clergymen were there ; and, I believe, not in vain. I had purposed to set out early in the morning, but was persuaded to stay another day, there being now a fairer prospect in Salop than had been before. I preached morning and evening. I have cast mybread upon the waters, and hope it will be found again, at least after many days. Thur. 26. We set out early, and taking post-horses at Clowrust, reached Conway between eight and nine o'clock ; hav- ing travelled seventy-eight miles that day; twenty-eight more than from Chester to Conway. Fri. 27. We went on to Holyhead; and at eight in the evening went on board the Claremont packet. The wind stood fair three or four hours : It then turned against us, and blew hard. I do not remember I was ever so sick at sea before ; but this was little to the cramp which held most of the night with little intermission. All Saturday we were beating to and fro,

and gaining little ground ; and I was so ill, throughout the day, as to be fit for nothing ; but I slept well in the night, and about eight in the morning, Sunday, 29, came safe to Dublin quay. I went straight up to the new Room. We had a numerous congregation, and as serious as if we had been at West-Street . I preached on the sickness and recovery of King Hezekiah and King George; and great was our rejoicing. I really took knowledge of the change which God haswrought in this congre April, 1789.1 JOURNAL . 440 gationwithin a few years. Agreat part of them were light and airy ; now almost all appear as serious as death. Monday, 30. I began preaching at five in the morning ; and the congregation, both then and the following mornings, was far larger in propor- tion than those at London. Meantime, I had letter upon letter concerning the Sunday service ; but Icould not give any answer till I had made a full inquiry both into the occasion and the effects of it. The occasion was this :-About two years ago it was complained, that few of our society attended the church on Sunday ; most of them either sitting at home, or going on Sunday morning to some Dissenting meeting. Hereby many of them were hurt, and inclined to separate from the Church. To prevent this, it was proposed to have service at the Room ; which I consented to, on condition that they would attend St. Patrick's every first Sunday in the month. The effect was, 1. That they went no more to the meetings. 2. That three times more went to St. Patrick's (perhaps six times) in six or twelve months, than had done for ten or twenty years before. Observe ! This is done not to prepare for, but to prevent, a separation from the Church. On the mornings of this and the following week I expounded the thirteenth chapter of the First Epistle to the Corinthians : Such a compendium of true religion as none but the author of it can give. The evening congregations were exceeding large, as well as deeply attentive. Friday, APRIL 3. I preached at Bethesda ; and with much liberty of spirit. Saturday, 4. I preached in Gravel-Walk House, so filled as I never saw it.

society, and explained to them at large the original design of the Methodists, viz., not to be a distinct party, but to stir up all parties, Christians or Heathens, to worship God in spirit and in truth ; but the Church of England in particular ; to which they belonged from the beginning. With this view I have uniformly gone on for fifty years, never varying from the doctrine of the Church at all; nor from her discipline, of choice, but of necessity : So, in a course of years, necessity was laid uponme, (as I have proved elsewhere,) 1. To preach in the open air. 2. To pray extempore. 3. To form societies. 4. To accept of the assistance ofLay Preachers : And, in a few other instances, to use such means as occurred, to prevent or remove evils that we either felt or feared. We set out early on Monday, 13, and about twelve reached Clonard; five-and-twenty Irish miles from Dublin. Three or four times as many as the house could contain met together at five o'clock. The power of God was remarkably present ; April, 1789. ] JOURNAL. when divers were cut to the heart; and perhaps none more so thanthe master of the house. We had another good opportu- nity at seven in the morning, Tuesday, 14, which we closed with a serious, pointed conversation, and then went on to Tyrrel's Pass. Though the windwas piercing cold, the multitude of people obliged me to preachabroad in the evening ; after which I gave them all a plain account of the design of Methodism ; namely, not to separate from the Church, but to unite together all the children of God that were scattered abroad. Wed. 15.-About ten I preached to a small congregation in the Court-House, in Molingar. We had a far different congre- gation, both as to number and spirit, in Longford Court-House in the evening. It was a beautiful sight. Great part of them came again at seven in the morning, and seemed to relish those words, " He that doeth the will ofGod, the same is mybrother, and sister, and mother." Thur. 16.-Heavy rain came on in the evening ; yet the preaching-house at Kenagh would not contain the people. Friday, 17. I came to my old friends at Athlone; but, to my

than before, on, " I am not ashamed of the Gospel of Christ." Afterwards I strongly exhorted them all to rehearse no past grievances ; and only to provoke one another to love and good works. Fri. MAY 1. We wentto Capoquin. The rain preventing my preaching abroad, I accepted of a very large room which was offered me in the barracks. As we went up the street, we had a very numerous retinue, hallooing and shouting with all their might : But the centinel keeping out the mob, we had a quiet congregation within. A Popish gentleman inviting me to lodge at his house, I spent a comfortable evening. Sun. 3.-The House was sufficiently filled with people, as well as with the power ofGod. Monday, 4. So itwas again at five, when I endeavoured to quench the fire which some had laboured to kindle among the poor, quiet people, about separating from the Church. In the evening I preached on Luke viii. 24 ; and the word was as fire ; it pierced to the dividing of soul and spirit, joints and marrow. Tuesday, 5. Being not very well in the morning, I desired Joseph Bradford to preach. In the evening I preached on, "Remember from whence thou art fallen, and repent, and do the first works." Many, I believe, are earnestly purposed so to do. MayGod give them the power ! Wednesday, 6. I preached on that remarkable prophecy, Gen. ix. 27, which is so eminently fulfilled at this day, wherein God does " seize the servile progeny of Ham." Thursday, 7. I went to Bandon, and finished the Life of Baron Trenck ; the strangest I ever read. Was there ever such a fiend incarnate as the late King of Prussia ? To inflict such unheard-of tor- ments for so many years, for no fault ! Good had it been for him, if he had never been born. Yet, what a wretch was Trenck himself ! He made not the least scruple of adultery and : 454 REV. J. WESLEY'S [May, 1789. ! murder ; and does not appear to have had a jot more religion than an inhabitant of Otaheite ! I think, therefore, this is a most dangerous book ; Iwishnone that cares for his soulwould read a page of it . In the evening I preached in the new preaching-house, twice

derry at ten, (two hours before the Church Service began,) on, " They were all filled with the Holy Ghost." I found an agreeable prospect here : A neat, convenient preaching-house just finished ; asociety increasing and well uni- ted together ; and the whole city prejudiced in favour of it. On Monday and Tuesday, the congregations were uncommonly large, though we had rain every day, particularly on Tuesday evening, when the hearts of the people seemed to be as melting wax; and likewise at five on Wednesday morning. I preached on, " Blessed are the dead which die in the Lord:" A good farewell to Londonderry. Wed. JUNE 3.-A quarter of an hour after I set out, the axletree ofmy chaise snapped in two. In about half an hour I procured another chaise, and in three hours reached Newtown Limavaddy. Finding a congregationwas waiting for me in the 460 REV. J. WESLEY'S [June, 1789. preaching-house, I went to them without delay. The House was throughly filled with deeply-attentive hearers ; and the power of God was among them. Wewent hence, through miserable roads, to Coleraine ; but the company there made amends for them. We met with a right English society, in spirit, in carriage, and even in dress ; but I was concerned to find John Stephens, a lovely young Preacher, in adeepconsumption ; from which, Ijudge, nothing can recover him, unless perhaps a total butter-milk diet. In the evening the large meeting-house which was offered me was well filled, though the rain was heavy. Thur. 4.-I was fully employed in answering a heap of let- ters. In the evening, the rain continuing, (as it has done almost every day since we set out from Dublin,) I was glad to accept of the meeting again, which was fuller than the evening before. Friday, 5. 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 "Now is the accepted time; now is the day of salvation." on, Thence we hastened on to Ballymena, where the rain did us no harm by driving us into the meeting-house ; where a large con- gregation 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 inat 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 alittle before twelve, where the singingwas 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 some things, 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. Themeeting of the society which followed, at which we permitted many others to be present, was exceeding solemn. The power of God fell uponmany. I observed one gentlewoman in particular, that wept and trembled exceedingly. I did not wonder, therefore, June, 1789.1 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 hun- dred 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 ofpillars, 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 intending

is alive again : He was lost, and is found ; " and in the evening those of Hosea viii. 11 . Mon. 14.-I went to Canterbury, and preached in the evening, on, " There is one God." The House would in nowise contain the congregation, in which were several Clergymen. It pleased God to give me uncommon liberty of spirit ; as also at Dover the next evening, where the new House, large as it is, was far too small, so that many could not get in. Wednesday, 16. Being quite hoarse, I could neithersing nor speak : However, I determined to show myself, at least, where I had appointed to preach. Coming to Sandwich about noon, and finding the con- gregation was waiting, I trusted in God, and began to speak : The more I spoke, the more my voice was strengthened ; so that Dec. 1789. J in afew minutes I think all could hear ; and many, I believe, took knowledge that what they heard was not the word of man but ofGod. Ipreached again at Margate inthe evening, till my voice was near as clear as before I begun. The Spirit of God was with us of a truth. Thur. 17.-I returned to Canterbury, and spent half an hour with my old friend Mr. Perronet, the last of the six sons, and nearly worn out, and just tottering over the grave. In the evening we had another numerous congregation, and all deeply serious. Friday, 18. We returned to London. Mon. 21. I went to Sevenoaks, where the work ofGod has been at a stand for many years. It was a rainy night ; notwith- standing which, the chapel was crowded from end to end : God seemed to rest in anuncommon degree upon the whole congre- gation. I was still more surprised to see the House filled in a very dark, rainy morning ; a sight which has not been for many years. Surely God is about to give this poor, dead people yet another gracious visitation. Fri. 25.-(Being Christmas-Day.) We began the service in the new chapel at four o'clock, as usual ; where I preached again in the evening, after having officiated in West-Street at the common hour. Saturday, 26. We had a very uncommon congregation in the evening, with a very uncommon blessing.

is the name of the river which runs above the town.) Sunday, 28. I preached soon after one in Mr. Myat's yard, at Lane-End: The House would not have contained a quarter ofthe people. At Burslem also I was obliged to preach abroad, such were the multitudes of the people. Surely the people of this place were highly favoured. Mercy embraced them on every side. Mon. 29. At nine I preached inthe new chapel, at Tunstal ; the most elegant I have seen since I left Bath. My text was, " Let us go on unto perfection ; " and the people seemed to devour the word. In the evening I preached at Congleton. The Minister, the Mayor, and all the heads of the town, were present ; so, that I might not overshoot them, I preached on Psalm xc. 12: And, I believe, God applied it to their hearts. Tues. 30.-I went on to Macclesfield, and preached to a crowded audience,both this and the following night. On Thurs- daymorning one of my horses died. I judged it best to leave the other till I could procure another, and took post-chaises to Stockport. A large congregation was ready at six in the even- ing. Inthemorning, on Good-Friday, we went on to Oldham. The new House would innowise containthecongregation; but I preached to as many as it would contain, on 1 Cor. vi. 19; and at Manchester in the evening, Saturday, APRIL 3, on Heb. iv. 14. APRIL 4.-(Being Easter-day.) I think we had about one thousand six hundred communicants. I preached, both morning and evening, without weariness ; and in the evening lay down in peace. Mon. 5.-Calling at Altringham, I was desired to speak a few words to the people in the new chapel ; but almost as soon as I got thither, the House was filled ; and soon after, more than filled. So I preached on 1 Pet. i. 3; and many praised God with joyful lips. About twelve I preached in the chapel at Northwich, to a large and very lively congregation; and, in the evening, met once more with our old affectionate friends at Chester. I have never seen this chapel more crowded than to-night ; but stillit could not near contain the congregation. Both this and the following evening, I was greatly assisted to declare the power of Christ's resurrection; and to exhort allthat

is the scandal of our nation. In the evening I preached to the children of our Sunday-school ; six or seven hundred of whom were present. N. B. None of our masters or mistresses teach for pay : They seek a reward that man cannot give. Wed. 9. Having dispatched all the business I had to do here, in the evening I took a solemn leave of this lovely peo- ple ; perhaps never to see them more in this life ; and set out early in the morning, Thursday, 10. About noon I preached at Wolsingham, in a House throughly filled, on Isaiah xxxv. 8 ; and in the evening in Weardale, which hardly contained the congregation. The same spirit was still in the congregation, that has been for many years ; andmany felt, the Lord's hand 488 REV. J. WESLEY'S [June, 1790. is not shortened that it cannot save, nor his ear heavy that it cannothear. Fri. 11.-About seven I preached at Stanhope ; but no House would contain the congregation. So I stood in a broad placenear the church ; and enforced," If any man thirst, let him come unto me and drink." In going through Wolsingham, we called at Mr. W.'s, who was in low circumstances till a few years ago, when many thousands were heaped upon him unawares ; and yet he seems to walk unhurt in fire ! What is too hard forGod? Hence we went on to Durham. Here likewise I was obliged to preach in the open air, to a multitude of people, all ofwhom were serious and attentive. Saturday, 12. We went through a lovely country to Sunderland, where I preached in the evening to a numerous congregation. Sunday, 13. In the morning I preached a charity sermon in Monkwearmouth church, for the Sunday-school ; which has already cleared the streets of all the children that used to play there on aSunday from morning to evening. I preached at five near the Pens, to several thousands of people. Here, it is plain, our labour has not been in vain. Mon. 14. In the evening I preached to as many as the Town-Hall would contain at Hartlepool. Tuesday, 15. I received a farther account of Mrs. B., from two that had lived withher ayear and a quarter ; andwasthroughlyconvinced, that she is awoman of strong sense, and a lively imagination; but

day at two. I preached at five in the morning to morethan 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, 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- gationwas 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 har- bour, 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 havenot lost our labuor. Friday, OCTOBER 1. We purposed to return to Portsmouth, (about twenty miles,) it being a calm sunshiny morning, in the wherry we came ; but a friend offering us a kind of hoy, we willingly accepted his offer. It was well he did ; for as soon as we were out of the harbour, the wind rose, and the sea raged horribly. The wherry would soon have been swallowed up. Thewaves washed over us on both sides. Having no decks, we were well soaked from head to foot ; but, before noon, we got safe to Portsmouth. Sat. 2-. Setting out, as usual, at two, we came to Cobham between ten and eleven ; and found a party of our friends from Londonready to receive us. We walked an hour in thegardens ; but the innkeeper informed us, strangers were not admitted, unless on Tuesday and Friday. However,hearing Mr. Hopkins was at home, I sent in my name, and desired thatfavour ; which was immediately granted. We spent an hour very agreeably in those lovely walks ; but still the eye was not satisfied with seeing. An immortal spirit canbe satisfied with nothing but seeingGod.

In the afternoon we went on to London. Sunday, 3, was indeed a comfortable day. I preached at the new chapel, morning and evening, with great enlargement of spirit. At the love-feast which followed, great was our rejoicing ; many declared what God had done for their souls ; and many were filled with consolation. Having answered my letters, and finishedmy other little busi- ness for the present, on Tuesday, 5, I went to Rye. Though the warning was short, the congregation was exceeding large, [Oct. 1790. and behaved with remarkable seriousness. While our people mixed with the Calvinists here,we were always perplexed, and gained no ground; but since they kept tothemselves, they have continually increased in grace as well as in number. Iwas now informed how signally Godhad overtaken that wretch who mur- dered Mr. Haddock some years since. Being lately overtaken by Captain Bray in one of the King's cutters, hemade a desperate resistance ; and even when boarded, fought still, anddrew apistol at Captain Bray ; who then hewedhim in pieces with his cutlass. Thur. 7.-I went over to that poor skeleton of ancient Winchelsea. It is beautifully situated on the top of a steep hill, andwas regularly built in broad streets, crossing each other, and encompassing a very large Square ; in the midst of which was alarge church, now in ruins. I stood under a large tree, on the side of it, and called to most ofthe inhabitants of the town, " The kingdom ofheaven is at hand ; repent, and believe the Gospel." It seemed as ifallthat heard were, for the present, almost persuaded to be Christians . Here an eminently pious woman, Mrs. Jones, at whosehouse I stopped, gave me a very strange account :-Manyyears since she was much hurt in lying-in. She had various Physicians, but still grew worse and worse ; till, perceiving herself to be no better, she left them off. She had acontinual pain in her groin, with such a prolapsis uteri, as soon confined her to her bed : There she lay two months, helpless and hopeless ; till a thought came one day into her mind, " Lord, if thou wilt, thou canst make me whole ! Be it according to thy will! " Immediately the pain and the disorder ceased. Feeling herself well, she rose, and dressed herself. Her husband coming in, and seeing her

in tears, asked, " Are those tears of serious joy ?" She said, " Ofjoy ! " on which they wept together. From that hour she felt no pain, but enjoyed perfect health. I think our Lord never wrought a plainer miracle, even in the days of his flesh. In the evening I preached onc emore at Rye ; and the word did not fall to the ground. In the morning we left this loving, well united people, and dined at Sevenoaks. After dinner, we spent an hour in the Duke of Dorset's house. I could not but observe some change for the worse here. The silk covers are removed from several of the pictures,particularly that of Count Ugolino and his sons; and it is placed in aworse light ; so that I could hardly discern the little boy that, when he saw his father Oct. 1790.1 497 gnawing his own arm for anguish, cried out, " Papa, if you are hungry, do not eat your own arm, but mine." The preaching- house was filled in the evening with people,and with the pre- sence of God. Sat. 9-. We returned to London. Monday, 11. I went on to Colchester, and still found matter of humiliation. The society was lessened, and cold enough; preaching again was discon- tinued, and the spirit of Methodism quite gone, both from the Preachers and the people : Yet we had awonderful congregation in the evening, rich and poor, Clergy and laity. So we had likewise on Tuesday evening. So that I trust God will at length build up the waste places. Wed. 13. We set out early, but found no horses at Cob- dock ; so that we were obliged to go round by Ipswich, and wait there half an hour. Nevertheless, we got to Norwich between two and three. In the way we read Captain Carrel's Travels, admirably well wrote, and giving, I believe, a just account of the interior parts of North-America. Here is no gay account of the Islands of Pelew, or Lapita, but a plain relation ofmatter of fact. Surely eastern and western savages are much alike ; and some good might be found in the east as well as the west. But to see nature in perfection, either at Pelew, or else- where, we need only look on the savages at Fort-William Henry,

butchering, in cold blood, so many hundreds of helpless, unre- sisting men, in the very spirit of the old murderer. In the evening I preached at Norwich; but the House would in no wise contain the congregation. How wonderfully is the tide turned ! I am become an honourable man at Norwich. God has at length made our enemies to be at peace with us ; and scarce any but Antinomians open their mouth against us. Thur. 24. I went to Yarmouth ; and, at length, found a society in peace, and much united together. In the evening the congregation was too large to get into the preaching-house ; yet they were far less noisy than usual. After supper a little com- pany went to prayer, and the power ofGod fell upon us ; espe- ciallywhen ayoung woman broke out into prayer, to the surprise and comfort of us all. Friday, 15. I went to Lowestoft, to a steady, loving, well-united society. The more strange it is, that they neither increase nor decrease in number. Saturday, 16. I preached at Loddon about one ; and at six in Norwich. Sunday, 17. At seven I administered the Lord's Supper to 498 REV. J. WESLEY'S [Oct. 1790. about one hundred and fifty persons,near twice as many as we had last year. I take knowledge, that the last year's Preachers were in earnest. Afterwards we went to our own parish church ; although there was no sermon there, nor at any of the thirty-six churches in the town, save the cathedral, and St. Peter's. I preached at two. When I had done, Mr. Horne called upon me, who preached at the cathedral in the morning; an agreeable man, both in temper and person; and, I believe, much alive to God. At half an hour after five I preached again, to as many as the House would contain; and even those that could not get in stayed more quiet and silent than ever I saw them before. Indeed they all seemed to know that Godwas there; and I have no doubt but he will revive his work here also. Mon. 18. No coach going out for Lynn to-day, I was obliged to take apost-chaise. But at Dereham no horses were to be had ; so we were obliged to take the same horses to Swaff- ham. Acongregationwas ready here, that filled the House,

To Alexander Knox Date: CONGLETON, April 1, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR ALLECK,--I am fully persuaded all your disorders depend upon a deep scurvy. What influence the bark may have upon this I cannot tell; however, I have no objection to a decoction or infusion of it. I object only to your taking it in specie; because I can never reconcile to common sense the introducing ounce after ounce of powdered post into an human stomach. But I really think you rather want anti-scorbutic medicines, such as watercress’s or decoction of nettles or burdock. This accounts for your almost continual depression of spirits, which is a bodily as well as spiritual malady. And it is permitted to repress the fire of youth and to wean you from the desire of earthly things, to teach you that happy lesson-- Wealth, honor, pleasure, and what else This short-enduring world can give; Tempt as ye will, my heart repels--

To Hester Ann Roe Date: WHITEHAVEN, May 3, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR HETTY,--With pleasure I sit down to write to my dear Miss Roe, who has been much upon my mind since I left Macclesfield. Once I saw my dear friend Miss Beresford; when I came again, she was in Abraham's bosom. Once I have seen her living picture, drawn by the same hand and breathing the same spirit; and I am afraid I shall hardly see you again till we meet in the Garden of God. But if you should gradually decay, if you be sensible of the hour approaching when your spirit is to return to God, I should be glad to have notice of it, wherever I am, that if possible I might see you once more before you Clap your glad wing and soar away, And mingle with the blaze of day. Perhaps in such a circumstance I might be of some little comfort to your dear mamma, who would stand in much need of comfort; and it may be our blessed Master would enable me to' Teach you at once, and learn of you, to die In the meantime see that you neglect no probable means of restoring your health, and send me from time to time a particular account of the state wherein you are. Do you feel your own will quite given up to God, so that you have no repugnance to His will in anything Do you find no stirrings of pride no remains of vanity no desire of praise or fear of dispraise Do you enjoy an uninterrupted sense of the loving presence of God How far does the corruptible and decaying body press down the soul Your disorder naturally sinks the spirits and occasions heaviness and dejection. Can you, notwithstanding this, 'rejoice evermore and in everything give thanks' Mr. Fletcher shows (as does the Plain Account of Christian Perfection) that sanctification is plainly set forth in Scripture. But certainly before the root of sin is taken away believers may live above the power of it. Yet what a difference between the first love and the pure love! You can explain this to Mr. Roe by your own experience. Let him follow on, and how soon may he attain it!

To Samuel Bardsley Date: LONDON, October 25, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR SAMMY,--I like your proposal well of desiring help from your acquaintance in the neighboring circuits; and the sooner it is put in execution the better, that it may not interfere with the subscription we must shortly make for the new Foundery. Whatever you do, temporal or spiritual, do it with your might!--I am, dear Sammy, Your affectionate friend and brother.

To Hannah Ball Date: LONDON, November 30, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR SISTER,--By the account you give, about a fourth part of those near you that were saved from sin stand fast after a trial of several years in that glorious liberty. Of those who received the blessing here in 1762 and 1763, I fear we have hardly a sixth part that have not been moved from their steadfastness. Whereas out of two-and-twenty who received it in Bristol, seventeen or eighteen, I think, retain it to this day. I should imagine most of those who have the advice and example of Mr. Valton would be in earnest: I mean, if he is of the same spirit he used to be; and I hope he does not go backward but forward. But there is something in the increase and decrease of the work of God among a people which all our wisdom cannot account for. However, we are to go on! We cannot stand still or turn back. There is the prize before us.--I am, my dear Hannah, Your affectionate brother.

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.

'Just after my uniting with the Methodists, the Father was revealed to me the first time; soon after, the whole Trinity. I beheld the distinct persons of the Godhead, and worshipped one undivided Jehovah and each Person separately. After this I had equal intercourse with the Son, and afterwards with the Spirit, the same as with the Father and the Son. After some years my communion was with Christ only, though at times with the Father, and not wholly without the Spirit. Of late I have found the same access to the Triune God. When I approach Jesus, the Father and the Spirit commune with me. Whatever I receive now centers in taking leave of earth and hasting to another place. I am as one that is no more. I stand and look on what God has done---His calls, helps, mercies, forbearances, deliverance’s from sorrows, rescue out of evils; and adore and devote myself to Him with new ardour. If it be asked how or in what manner I beheld the Triune God, it is above all description. He that has seen this light of God can no more describe it than he that has not. In two of those divine interviews the Father spoke while I was in an agony of prayer for perfect conformity to Himself, twice more when I was in the depth of sorrow, and each time in Scripture words. It may be asked, 'Was the appearance glorious? ' It was all divine, it was glory. I had no conception of it. It was God. The first time the glory of Him I saw reached even to me. I was overwhelmed with it; body and soul were penetrated through with the rays of Deity.' Tell me, my dear maid, if you have ever experienced anything like these things; but do not puzzle yourself about them, only speak in simplicity. You cannot speak of these things to many; but you may say anything without reserve to, my dear Hetty, Yours in tender affection.

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 Mary Bishop Date: BRISTOL, March 15, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- MY DEAR SISTER,--It does not appear to me that you ought on any consideration to give up the privileges you mention. Neither do I apprehend that you would be more useful in a boarding-school than you are in your present station. I cannot, therefore, advise you to relinquish it. You have now a large field of action: you have employment enough, both temporal and spiritual; and you have ease enough. Abide in your calling. The pious young woman whom I particularly lament over does not live at Bath, but Bristol. But I cannot help her; she allows my premises, but holds fast her own conclusion. Oh who can bear riches! Who can gain money without in some measure losing grace! I verily believe, if she was as poor as you, she would be as advisable. Our Church Catechism is utterly improper for children of six or seven years old. Certainly you ought not to teach it them against your own judgement. I should imagine it would be far better to teach them the short catechism prefixed to the Instructions for Children. [See letter of Feb. 23 1773.] Mr. Floyd [John Floyd, an apothecary and surgeon, was an itinerant from 1770 to 1782, when he settled as a doctor in Halifax and then in Leeds. He died in 1798. See Journal, vi. 350; Atmore’s Memorial, pp 142-4.] thought I had better preach at two on Friday than at twelve. So I propose dining at Mr. Brittain's on my way. I think you might venture to write a little more than once a quarter to, my dear sister, Your affectionate friend and brother.

To Miss March Date: LONDON, April 26, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- To begin at the end: I did not preach any sermon for you in particular, though by accident. I know what sermon you mean, and both you and I have need of it. I have some fine remains of Charles Perronet's wherein he describes his own experience. [See letters of Feb. 11 and June 11.] It exactly agrees with yours. He too was led at first to Jesus the Mediator, and seemed in a manner to have no concern with the Father and the Holy Ghost. Afterwards he had communion with the Father, next with the Spirit, and then with the whole Trinity. You therefore are afraid where no fear is. Our Lord is not displeased at your following His Spirit. I do not remember the making mention of covetousness: but it is likely I might; for I am exceedingly afraid of it, lest it should steal unawares (as it always comes in disguise) either upon myself or my friends. I know no way to escape it but (having saved all we can) to give all we can. I think this is at present your rule as well as mine; and I trust it always will be. We cannot impute too much to divine Providence, unless we make it interfere with our free-agency. I suppose that young woman, by saying she did not believe God had anything to do with it, only meant that the passion itself was not at all from God, but altogether from evil nature. She could not mean that God does not in a thousand instances draw good out of evil; yea, that He may not sometimes permit us to be overtaken in a fault to preserve us from a greater.

To Elizabeth Ritchie Date: WAKEFIELD, June 16, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- MY DEAR BETSY,--I write a few lines, on condition that you will not write if it does you hurt; it certainly will, if you lean upon your breast or if you write much at a time. But perhaps (of which you yourself must be the judge) you might write a few lines now and then. Do you still find your will wholly given up? Have you no choice as to life or death? and have you no choice as to the manner of your death ? Are you not afraid of the pain of dissolution? Can you freely part with all your friends here? And to an unknown somewhere wing away? Do you never lose your consciousness of the presence of the Three-One God? And is your testimony of His Spirit that you are saved from inward sin never obscured? Are you always happy? Do you always enjoy an hope full of immortality? I ask many questions, that you may have an opportunity of being a witness for God, whether you live or die. I think in life or death you will not forget Yours affectionately.

To Alexander Mather Source: The Letters of John Wesley (1777) Author: John Wesley --- [BRISTOL, August 6,] 1777. No, Aleck, no! The danger of ruin to Methodism does not lie here. It springs from quite a different quarter. Our preachers, many of them, are fallen. They are not spiritual. They are not alive to God. They are soft, enervated, fearful of shame, toil, hardship. They have not the spirit which God gave to Thomas Lee at Pateley Bridge or to you at Boston. [In the autumn of 1757, where he suffered much from the mob (Wesley’s Veterans, ii 93-7). Lee was rolled in the common sewer and had his back nearly broken; for his sufferings at Pateley, see ibid iii, 204-6.] Give me one hundred preachers who fear nothing but sin and desire nothing but God, and I care not a straw whether they be clergymen or laymen, such alone will shake the gates of hell and set up the kingdom of heaven upon earth.

To Alexander Knox Date: PENRHYN, August 29, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- MY DEAR ALLECK,--You should read Mr. Fletcher's Essay on Truth. He has there put it beyond all doubt that there is a medium between a child of God and a child of the devil--namely, a servant of God. This is your state. You are not yet a son, but you are a servant; and you are waiting for the Spirit of adoption, which will cry in your heart,' Abba, Father.' You have ' received the Spirit of grace,' and in a measure work righteousness. Without being pained for what you have not, you have cause to bless God for what you have, and to wait patiently till He gives the rest by revealing His Son in your heart. For all this I have little doubt of seeing you an healthy as well as an happy man. But it is true nothing less than almighty power can heal either your soul or body. And is not this enough? Have not you reason to rejoice that ' salvation cometh of the Lord’? I pray, on whom can you better depend? who loves you better than He? Away, then, with despair! Hope unto the end. To Him I recommend you all; and I am, dear Alleck, Yours most affectionately.

To Alexander Clark Source: The Letters of John Wesley (1777) Author: John Wesley --- BRADFORD-[UPON-AVON], September 9, 1777. MY DEAR BRETHERN, [This letter was sent to Clark for himself and the other leaders.] --It is certain our preachers have a right to preach our doctrines, as my lady’s have to preach theirs. None can blame them for this. But I blame all even that speak the truth otherwise than in love. Keenness of spirit and tartness of language are never to be commended. It is only in meekness that we are to instruct those that oppose themselves. But we are not allowed upon any account whatever to return evil for evil or railing for railing. I have desired Mr. Boardman to be in Dublin as soon as possible. I believe you know his spirit. He is a loving, peaceable man. Meantime in your patience possess ye your souls.--I am, my dear brethren, Your affectionate brother.

To Mrs. Smyth Date: BANGOR FERRY, October 15, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- MY DEAR MRS. SMYTH,--As I believe both you and our friends in Dublin will be pleased to hear of our safe landing, I will first give you a short account of what has befallen us hitherto. We went on board the packet about seven. The wind was full in our teeth and blew high. However, tacking to and fro, by the help of the tide, we got out to sea before noon. When the tide turned against us, we made little way, but beat up and down till night. The wind rising higher and higher, and the sea in proportion, my fellow passengers were all sick: I, by the blessing of God, was not sick at all. However, as I could not read, I lay down about seven, but (which is very uncommon with me) could not sleep till past midnight. In the morning, the wind being still very high and directly contrary, we found ourselves out of our course, having been driven far to the southward. But being under the Carnarvonshire shore, we were in tolerably smooth water. About noon, the wind coming a point to the south, we put out to sea again. But the storm increased, and about four carried away our bolt-sprit and tore one of the sails all to bits. The captain and his men with all quietness and composure quickly repaired the loss. And before six, by the good providence of God, we landed safe at Holyhead,--I believe in answer to many of your prayers, who were not forgetful of us. I blamed myself for not taking the opportunity of talking with you on Sunday morning. I had desired it many times; but neither you nor I could speak freely before much company. You are in the right not to rest satisfied without the present witness that you are a child of God. The bare remembrance of past things will neither make you holy nor happy. And if you continue to seek it, you will surely find it; for 'every one that seeketh findeth.' When your mouth is opened, you may call upon God with many words out of the abundance of your heart. But if you have few or none, you may ' groan to Him that reads the heart the unutterable prayer."

To Mrs. Barton Date: STONY STRATFORD, October 28, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- MY DEAR SISTER,--I am glad that in spite of all discouragement’s your little Society still keep together. There is undoubtedly a fairer prospect now than there has been for some time. I believe good will result from Miss Hurrell's visit. [See letter of July 29 to Mrs. Barton.] She has been of use to many. And it is certain both T. Hanson [The ministers in the Hull Circuit.] and James Hudson [The ministers in the Hull Circuit.] are workmen that need not be ashamed. They are good preachers and (what is more) good men; and their heart is in the work. I wish when opportunity serves you would speak freely to them. Men of this kind are not always to be found. You have been long led in a rough and thorny way. But as your day so your strength has been. He that loves you gives you help for to-day, and you need not take thought for to-morrow. You have His love and truth and promise on your side, and He hath never failed them that seek Him. Peace be with your spirit!--I am, dear Jenny, Your affectionate brother.

To Mary Bishop Date: LONDON, November 16, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- DEAR MISS BISHOP,--You have entirely taken away my fear (indeed, not a vehement one) of your following the example of poor Miss Flower and connecting yourself with the Quakers. [See letters of Oct. 22, 1777, and May 15, 1778, to her.] I am glad you are not tossed to and fro even by those you love well, and hope you will always say, ' I am a friend to Socrates and to Plato, but much more to truth.' 'To be faithful to the teaching of the Spirit of God,' you have been exhorted ever since you joined the Methodists. This sentiment is not peculiar to Mr. Hilton [See letter of Feb. 7, 1778.]; nor, I believe, any scriptural sentiment. What I have lamented in him for some years is an aptness to condemn and to despise his brethren. There is no failing more infectious than this; 'tis much if you did not catch a little of it from him. For otherwise you would hardly pass that sentence, ' that the body of Methodists are degenerated.' You cannot possibly judge whether they are or no. Perhaps you converse with one or two hundred of them. Now, allowing two-thirds of these to be degenerated, can you infer the same concerning thirty or forty thousand? Yet thus much I will allow. Two-thirds of those who are grown rich are greatly degenerated. They do not, will not save all they can in order to give all they can. And without doing this they cannot grow in grace; nay, they continually grieve the Holy Spirit of God. It gives me pleasure to hear that you are recovering your strength of body. That you may continually increase in spiritual strength also is the constant wish of, my dear Miss Bishop, Your affectionate friend and brother.

To Miss March Date: NEAR LONDON, December 10, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- You do not at all understand my manner of life. Though I am always in haste, I am never in a hurry'; because I never undertake any more work than I can go through with perfect calmness of spirit. It is true I travel four or five thousand miles in a year. But I generally travel alone in my carriage, and consequently am as retired ten hours in a day as if I was in a wilderness. On other days I never spend less than three hours (frequently ten or twelve) in the day alone. So there are few persons in the kingdom who spend so many hours secluded from all company. Yet I find time to visit the sick and the poor; and I must do it, if I believe the Bible, if I believe these are the marks whereby the Shepherd of Israel will know and judge His sheep at the great day; therefore, when there is time and opportunity for it, who can doubt but this is matter of absolute duty? When I was at Oxford, and lived almost like an hermit, I saw not how any busy man could be saved. I scarce thought it possible for a man to retain the Christian spirit amidst the noise and bustle of the world. God taught me better by my own experience. I had ten times more business in America (that is, at intervals) than ever I had in my life. But it was no hindrance to silence of spirit.

To Samuel Bradburn Date: LONDONDERRY, June 4, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR SAMMY, - I have wrote this morning to Mrs. Karr, and suppose she will answer me either to Belfast or Lisburn. It is now your part to be instant in prayer that God may order all things well. I hope to be at the Man of War [A small decayed hamlet in co. Dublin. Bradburn went there to meet Wesley on June 26, and slept there. Wesley married him on the 28th to Betsy Nangle.] on the 26th instant at five or six in the evening; at Dublin on the 27th. On Monday and Tuesday I may meet the classes; so the Conference will begin on Tuesday, July the 7th. - I am, dear Sammy, Your affectionate brother. To a Friend LONDONDERRY, June 5, 1778. DEAR SIR, - I have a long letter from an anonymous correspondent respecting the Arminian Magazine. It appears to be wrote with a friendly design and in an excellent spirit. The objections mentioned therein seem to be partly his own, partly repeated from others. The first is: 'It is too short; some other magazines are almost as long again. It is true there are as many pages as in others; but there are not so many lines in a page, not so many by ten or twelve, as in the Spiritual Magazine.' I answer by confessing the charge. It is undeniably true that it does not contain so many lines either in prose or verse as the Spiritual Magazine. And Tonson, who is himself a wit, Weighs writers' merits by the sheet. [Prior's Epistle to F. Shephard.] So do thousands besides; but I do not write for these. I write for those who judge of books not by the quantity but by the quality of them, who ask not how long but how good they are. I spare both my reader's time and my own by couching my sense in as few words as I can. Those who prefer the dealers in many words may find them on every side. And from these they may have not only as much more but ten times as much for their money.

To Elizabeth Ritchie Date: SALISBURY, October 6, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR BETSY, - Since I saw her I have had the pleasure of receiving two letters from --; and I am more and more convinced that she has sustained no real loss from her late trials. Indeed, the greatness of them proved the greatness of her grace; otherwise she must have utterly fainted. But I am afraid the poor tenement of clay has received such a shock as will not easily be repaired. The wonderful behavior of Mrs. was more than it was well able to bear. But the comfort is, He with whom we have to do is the Physician. I doubt whether any embodied spirit can feel such entire self-abasement as is felt by those spirits that see the face of our Father which is in heaven. And undoubtedly the nearer they approach the throne the more abused they will be. The plerophory (or full assurance) of faith is such a divine testimony that we are reconciled to God as excludes all doubt and fear concerning it. This refers only to what is present. The plerophory (or full assurance) of hope is a divine testimony that we shall endure to the end; or, more directly, that we shall enjoy God in glory. This is by no means essential to or inseparable from perfect love. It is sometimes given to those that are not perfected in love, as it was to Mr. Grimshaw. And it is not given (at least not for some time) to many that are perfected in love. I do not say you ought to pray for it; but I think you may, only with absolute resignation. In this, as in all things, ' His manner and His time are best.' I rejoice to hear of the continuance of your health. [She had written, 'My own health also is better than when you were here. I have been three weeks in the North, chiefly on the edge of a cold moor, which has agreed with me very well.'] But you will still need constant exercise; to which should be added as often as may be change of air. That you may enjoy more and more health, both of soul and body, is the prayer of Yours affectionately.

To William Church Date: WALLINGFORD, October 13, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR BILLY, - The soul and the body make a man; the spirit and discipline make a Christian. Let John Watson [Watson was his superintendent.] and you agree together, and be exact in this wherever you go. Insist upon the observance of all the Society rules, and on the observance of all, even the least, of the band rules by all who meet in band. I give, for instance, no band tickets to any woman who wears either ruffles or an high-crowned cap. If any will not lay aside these rather than lose that blessed means of improvement, she is not worthy of it. - I am Your affectionate brother.

I prove this by a plain argument (let him answer it that can). That no Roman Catholic does or can give security for his allegiance or peaceable behavior I prove thus: It is a Roman Catholic maxim, established not by private men but by a public council, that 'no faith is to be kept with heretics.' This has been openly avowed by the Council of Constance; but it never was openly disclaimed. Whether private persons avow or disavow it, it is a fixed maxim of the Church of Rome. But as long as it is so, nothing can be more plain than that the members of that Church can give no reasonable security to any Government of their allegiance or peaceable behavior. Therefore they ought not to be tolerated by any Government, Protestant, Mahometan, or Pagan. You may say, 'Nay, but they will take an oath of allegiance.' True, five hundred oaths; but the maxim 'No faith is to be kept with heretics' sweeps them all away as a spider's web. So that still, no Governors that are not Roman Catholics can have any security of their allegiance. Again, those who acknowledge the spiritual power of the Pope can give no .security of their allegiance to any Government: but all Roman Catholics acknowledge this; therefore they can give no security for their allegiance. The power of granting pardons for all sins, past, present, and to come, is, and has been for many centuries, one branch of his spiritual power. But those who acknowledge him to have this spiritual power can give no security for their allegiance; since they believe the Pope can pardon rebellions, high treasons, and all other sins whatsoever. The power of dispensing with any promise, oath, or vow is another branch of the spiritual power of the Pope. And all who acknowledge his spiritual power must acknowledge this. But whoever acknowledges the dispensing power of the Pope can give no security for his allegiance to any Government. Oaths and promises are none; they are light as air; a dispensation makes them all null and void.

Nay, not only the Pope, but even a priest has power to pardon sins! This is an essential doctrine of the Church of Rome. But they that acknowledge this cannot possibly give any security for their allegiance to any Government. Oaths are no security at all; for the priest can pardon both perjury and high treason. Setting, then, religion aside, it is plain that, upon principles of reason, no Government ought to tolerate men who cannot give any security to that Government for their allegiance and peaceable behavior. But this no Romanist can do, not only while he holds that 'no faith is to be kept with heretics,' but so long as he acknowledges either priestly absolution or the spiritual power of the Pope. 'But the late Act,' you say, 'does not either tolerate or encourage Roman Catholics.' I appeal to matter of fact. Do not the Romanists themselves understand it as a toleration You know they do. And does it not already (let alone what it may do by-and-by) encourage them to preach openly, to build chapels (at Bath and elsewhere), to raise seminaries, and to make numerous converts day by day to their intolerant, persecuting principles I can point out, if need be, several of the persons. And they are increasing daily. But 'nothing dangerous to English liberty is to be apprehended from them.' I am not certain of that. Some time since, a Romish priest came to one I knew [Elizabeth Duchesne. See letter of Oct. 27, 1758.]; and, after talking with her largely, broke out, 'You are no heretic! You have the experience of a real Christian!' 'And would you,' she asked, 'burn me alive' He said, 'God forbid! unless it were for the good of the Church!' Now, what security could she have had for her life, if it had depended on that man The good of the Church would have burst all the ties of truth, justice, and mercy; especially when seconded by the absolution of a priest, or (if need were) a papal pardon. If any one please to answer this, and to set his name, I shall probably reply; but the productions of anonymous writers I do not promise to take any notice of. - I am, sir, Your humble servant.

To Hannah Ball Date: DORKING, February 17, 1780. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR SISTER, - There is nothing strange in a particular union of spirit between two persons who truly fear God. [She had lost her old friend Samuel Wells. See heading to letter of Feb. 24, 1779, to her.] It is not at all uncommon: within few years I have known many instances of the kind. And I see not any reason why this union should be destroyed by death: I cannot conceive it is. I have myself, since her death, found a wonderful union of spirit with Fanny Cooper [Miss Cooper, whom Wesley went to see at Donnington Park in 1742. See letter of May 17 of that year.]; and have sometimes suddenly looked on one or the other side, not knowing whether I should not see her. So you may remember Mr. De Renty says to his friends, 'To die is not to be lost: our union with each other shall hereafter be more complete than it can be here.' And I have heard my mother say that she had many times been 'as sensible of the presence of the spirit of my grandfather as she could have been if she had seen him standing before her face.' So Mr. Hawes is gone: I hope in peace! Let us also be ready! - I am, my dear sister, Your affectionate brother.

To the Editors of the 'Freeman's Journal' Date: MANCHESTER, March 23, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- GENTLEMEN,--1. Mr. O'Leary does well to entitle his paper Remarks, as that word may mean anything or nothing; but it is no more an answer to my letter than to the Bull Uni-genitus. He likewise does wisely in prefacing his Remarks with so handsome a compliment. This may naturally incline you to think well of his judgment, which is no small point gained. 2. His manner of writing is easy and pleasant; but might it not as well be more serious The subject we are treating of is not a light one: it moves me to tears rather than to laughter. I plead for the safety of my country-yea, for the children that are yet unborn. ' But cannot your country be safe unless the Roman Catholics are persecuted for their religion' Hold! Religion is out of the question. But I would not have them persecuted at all; I would only have them hindered from doing hurt. I would not put it in their power (and I do not wish that others should) to cut the throats of their quiet neighbours. 'But they will give security for their peaceable behavior.' They cannot while they continue Roman Catholics; they cannot while they are members of that Church which receives the decrees of the Council of Constance, which maintains the spiritual power of the Bishop of Rome or the doctrine of priestly absolution. 3. This I observed in my late letter. Whoever, therefore, would remark upon it to any purpose must prove these three things: (1) that the decree of the Council of Constance, publicly made, has been publicly disclaimed; (2) that the Pope has not power to pardon sins, or to dispense with oaths, vows, and promises; and (3) that no priest has power to pardon sins. But has Mr. O'Leary proved these three points Has he proved any one of them He has, indeed, said something upon the first. He denies such a decree was ever made.

To Mrs. Crosby Date: NEWCASTLE, May 11, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- MY DEAR SISTER,--Before you mentioned it, that was my purpose, not to let any one know of your writing. Therefore I do transcribe what I choose to keep and burn the originals [His wife's conduct made Wesley anxious to afford no opportunity for misunderstanding.]. Neither must the witness supersede the fruits, nor the fruits the witness of the Spirit. Let other men talk this way or that, the word of the Lord shall stand. I believe your spending a little time at P--may be of use. Probably it will remove their prejudice against Christian perfection. But if Mr. T[aylor] has a mind to marry our friend, I think neither you nor I shall forward it. She is far happier, since she is free, so to abide. Do you find any tendency to pride Do you find nothing like anger Is your mind never ruffled, put out of tune Do you never feel any useless desire any desire of pleasure, of ease, of approbation, or increase of fortune Do you find no stubbornness, sloth, or self-will, no unbelief Certainly the more freely you speak to me the better. I found what you said in your last helpful. It is of great use to have our minds stirred up by way of remembrance, even of the things we know already. I speak of myself very little to any one, were it only for fear of hurting them. I have found exceeding few that could bear it; so I am constrained to repress my natural openness. I find scarce any temptation from any thing in the world; my danger is from persons. Oh for an heart to praise my God, An heart from sin set free! Dear Sally, adieu.

To John Valton Date: BRISTOL, October 1, 1780, Source: The Letters of John Wesley (1780) Author: John Wesley --- MY DEAR BROTHER,-I expected the state of Manchester Circuit to be just such as you have found it. But the power of the Lord is able to heal them. I fear Sister Mayer was left unemployed because she loved perfection. If you find a few more of the same spirit, I believe you will find them employment. The accommodations everywhere will mend if the preachers lovingly exert themselves. I am glad you take some pains for the new chapel. Our brother Brocklehurst will do anything that is reasonable. In one thing only you and I do not agree; but perhaps we shall when we have prayed over it: I mean the giving me an extract of your Life [See letters of April 21 and Dec. 19]. I cannot see the weight of your reasons against it. ' Some are superficial.' What then All are not; Brother Mather's and Haime's in particular. Add one to these; a more weighty one if you can. You know what to omit and what to insert. I really think you owe it (in spite of shame and natural timidity) to God and me and your brethren. Pray for light in this matter.--I am Your affectionate friend and brother.

To Ann Loxdale Source: The Letters of John Wesley (1781) Author: John Wesley --- [March 27, 1781.] MY DEAR MISS LOXDALE, -- You remind me of my dear Miss Ritchie, and seem to breathe the same spirit. Both Miss Eden and our friends at Broadmarston have spoken to me concerning you, so that I promised myself a great deal of satisfaction in conversing with you; but I find it cannot be. To-morrow we are appointed to preach at Burslem, then Congleton, Macclesfield, Stockport, and Manchester, where I am to stop till Tuesday; when I go forward, God permit, to Chester, Liverpool, and Ireland. As we cannot yet have an opportunity of being together, I wish you would write freely. Your heart is toward me as mine is toward thee: there need be no reserve between us. I hope you will always ‘think aloud’ whenever you speak or write to me. -- My dear Miss Loxdale, Yours in tender affection.

To his Niece Sarah Wesley Date: LIVERPOOL, April 12, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR SALLY, -- In an hour or two I expect to embark, the wind being just come fair [See previous letter and that of May 8.]; so I snatch time to write two or three lines, whether I should live to write to you again or no. Almost every one that begins to observe that strange truth, ‘The whole world lieth in the wicked one,’ feels the natural wish, Oh that I had the wings of a dove, that I might flee away from it and be at rest! But it is not a wilderness that can give rest any more than a populous city. ‘God hath made our heart for Himself, and it cannot rest till it resteth in Him.’ [St. Augustine's Confessions, i.] You want only that one point, love--to love Him because He first loved us. And who knows how soon you may find this For the kingdom of God is at hand! What if it should be opened in your heart to-day, while you are reading this Miss Johnson [Mrs. Edwards had a famous school in Lambeth. See Journal, vi. 218, vii. 344; and letter of March 31 to his niece.] writes me word that she is flown away. She is removed to Westminster. She is now one of the teachers in Mrs. Edwards’s boarding-school; but if I see London again, I shall bring you acquainted. Peace be with your spirit! -- I am, dear Sally, Affectionately yours.

To John Bredin Date: MANCHESTER, May 17, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR BROTHER, -- Two days and two nights we were buffering the waves, with the furious wind right ahead. We then with difficulty got into Holyhead harbor; and finding the wind continued as it was, we saw Providence was against us, and turned back to England. I am now going to the Isle of Man, and may very possibly step over from thence to Ulster. [See previous letter.] You should continue electricity as often as you have opportunity, and use as frequently as possible the diet drink [The drink was made of half a pound of fresh shaved lignum vitae with half an ounce of senna. See Primitive Physick, No. 178; and for electrical treatment, letter of July 13, 1774, to Ann Bolton.] in the Primitive Physick under that title ‘For Scorbutic Sores’; I believe it will dry up that humor gently and very safely. If Providence brings me to Ireland, I shall not fail to let you know as soon as I am landed. -- I am Yours affectionately.

To Francis Wolfe Date: YORK, July 30, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR BROTHER, -- To allow money for the keeping of children is not the business of the Conference, but of the circuit wherein a preacher labors. So it is expressly appointed in the Minutes. I do not judge it is expedient for you to remain any longer in the West of England. [Now at Redruth, Cornwall West. He was reappointed there the following month.] I am glad to hear that your spirit revives. You need not ‘let Him go except He bless you.’ -- I am, dear Franky, Your affectionate brother.

To Various Friends Date: November 19, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- 1. For many years I have earnestly advised both in public and in private all in connection with me who have been brought up in the Established Church to continue therein, and of consequence to attend the public service of the Church at all opportunities; and my reasons for so doing I published to all the world more than twenty years ago. [Reasons against a Separation from the Ckurch of England, 1758. See Works, xiii. 224-32; Green’s Bibliography, No. 201; and letter of Jan. 9, 1782.] 2. But a few months ago I was favored with a letter which required me to review my sentiments. It is signed by several members of our Society, men of a loving spirit and of an unblameable conversation; and it is worthy of the greater regard, as they speak not only in their own name but in the name of many who wish to have a conscience void of offense both towards God and towards man. 3. Part of it runs thus: -- Having read many of your books and heard many of your preachers, and being in connection with you, we have from time to time been advised by them and you constantly to attend the church. But we find that neither you nor your preachers have given any countenance to the doctrines of Calvinism. This induces us humbly to ask the following questions: First. Whether you would have us to go to that church where the doctrines of Calvinism are continually inculcated, and where the doctrines taught by you, Christian Perfection in particular, are continually exploded. Secondly. Whether you think we shall be profited in any degree by hearing such preaching. Thirdly. Whether it is not a means of filling our hearts with prejudice either against those preachers or against the truth. Fourthly. Whether hearing them does not expose us to temptation from those who continually ask, ‘How did you like the sermon to-day’ We cannot dissemble; and if we do not, we offend them. If you please, you may give us your sentiments in the Arrninian Magazine. July 24, 1781.

To Thomas Davenport Date: LONDON, December 2, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- REVEREND AND DEAR SIR, -- I have some remembrance of receiving such a letter as you mention above a year ago. But as there was no name subscribed I did not know how to direct an answer. Your case is plain. You are in the hands of a wise Physician, who is lancing your sores in order to heal them. He has given you now the spirit of fear. But it is in order to the spirit of love and of a sound mind. You have now received the spirit of bondage. Is it not the forerunner of the Spirit of adoption He is not afar off. Look up! And expect Him to cry in your heart, Abba, Father! He is nigh that justifieth! that justifieth the ungodly and him that worketh not! If you are fit for hell, you are just fit for Him! If you are a mere sinner, He cannot cast you out! This evening, when our Society meets, we will spread the case before the Lord. And I trust it will not be a long time before your eyes shall see His salvation! -- I am, dear sir, Your affectionate brother.

To Ambrose Foley Date: LONDON, February 26, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR SIR, -- On Saturday, March 23, I hope to be at Birmingham to open the new chapel [He opened Cherry Street Chapel letters of June 19, 1781, and Feb. 24, on July7. See Journal, vi. 360; and 1783.] and to spend a few days there. About the middle of the ensuing week I shall be willing to give you a sermon at Quinton. I am glad to hear that our labor there has not been in vain and that you are not ‘ashamed of the gospel of Christ.’ It will be a particular pleasure to me to see Mrs. Foley, and I hope to see her happier than ever she has been yet. Peace be with your spirits. -- I am Your affectionate brother.

It is exceeding clear to me, first, that a dispensation of the gospel is committed to you; and, secondly, that you are peculiarly called to publish it in connection with us. It has pleased God to give so many and so strong evidences of this, that I see not how any reasonable person can doubt it. Therefore, what I have often said before I say again, and give it under my hand, that you are welcome to preach in any of our preaching-houses, in Great Britain or Ireland, whenever it is convenient for you. I commend you for preaching less frequently where you find less liberty of spirit (because no necessity is laid upon you with regard to this or that particular place), and for spending most time in those places where you find most probability of doing good. We have need to work while it is day. -- I am, dear sir, Your ever affectionate friend and brother.

To Mrs. Nuttal Date: LEEDS, May 7, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR MRS. NUTTAL, -- When I was at Preston, [He had been there on May 24, 1781.] I was much pleased with your spirit, and found a tender concern for you. I saw you had real desire to be a Christian, and this endeared you much to me. I saw likewise a good deal of affection in your behavior, which united me to you the more. But as you are weak and inexperienced you have need of much prayer and much watchfulness. And you have great need that others who have more experience should watch over you in love. Therefore it is highly advisable for you to join the Society. Yet do not imagine that all in the Society are angels. They are weak, fallible creatures the same as yourself. But such as they may be helpful to you. -- My dear Mrs. Nuttal, Your affectionate servant.

To Hannah Ball Date: LONDON, August 4, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR SISTER, -- I almost wondered that I did not receive a line from you for so long a season. I could not easily believe that your love was grown cold; and I am glad to hear it is not. But it is a discouragement to see one month pass after another without any perceptible fruit of our labor, without any discernible outpouring of the Spirit, either in His convincing or converting influences. But beware you do not cast away hope! ‘He will come, and will not tarry.’ You know not how soon He may send on all around you A kindly gracious shower Of heart-reviving love! Look for it, my dear Hannah! Pray for it! Expect it soon! And you will not be disappointed. Peace be with all your spirits! -- I am, my sister and friend, Your affectionate brother.

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 Mrs. Howton Date: BRISTOL, October 3, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR SISTER, -- There will never be any trouble about the child, whether anything is paid or not; you need not be apprehensive of any demand upon that account. Those which I saw at your house were a company of lovely children both in their persons and in their behavior. Some of them I am in hopes of meeting there again if I should live till spring. The account you gave of that sick maiden is very remarkable; and her spirit must, I trust, influence others. It is the glory of the people called Methodists that they condemn none for their opinions or modes of worship. They think and let think, and insist upon nothing but faith working by love.--I am, with love to Sister Price, Your affectionate friend and brother.

To Isaac Twycross Date: LONDON, November 29, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- DEAR ISAAC, -- I love you well, and would be glad to do you any service that is in my power. If I should find any person that has need of a serious curate, I would not fail to recommend you. -- I am Your affectionate brother. Rev. Mr. Twycross, In Dagenham, Essex.

To Isaac Andrews Date: CITY ROAD, January 4, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR BROTHER, - After all I can say you will not conceive what I mean unless the Holy Spirit open your understanding. Undoubtedly faith is the work of God; and yet it is the duty of man to believe. And every man may believe if he will, though not when he will. If he seek faith in the appointed ways, sooner or later the power of the Lord will be present, whereby (1) God works, and by His power (2) man believes. In order of thinking God's working goes first; but not in order of time. Believing is the act of the human mind, strengthened by the power of God. What if you should find it now - I am Your affectionate brother.

To Robert Carr Brackenbury Date: LONDON, January 4, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR SIR, - I rejoice to hear that you have had a safe passage, and that you have preached both in Guernsey and Jersey. [See Lelivre's Histoire du Mthodisme dans les les de la Manche, p. 185.] We must not expect many conveniences at first: hitherto it is the day of small things. I should imagine the sooner you begin to preach in French the better: surely you need not be careful about accuracy. Trust God, and speak as well as you can. Peace be with your spirit! I wish you many happy years; and am, dear sir, Your very affectionate friend and servant.

To Robert Cart Brackenbury Date: LONDON, January 10, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR SIR, - While those poor sheep were scattered abroad, without any shepherd and without any connection with each other, it is no wonder that they were cold and dead. I am glad you have gathered a few of them together; and surely, if prayer be made concerning it, God will provide you with a convenient place to meet in. Perhaps an application to the gentlemen who have hired the ballroom might not be without success. 'Tis pity but you had the Earnest Appeal to present to the governor as well as the minister. I trust both you and our newly connected brethren will overcome evil with good. We can easily print the Rules here, and send them down with some other books. 'Tis good that every one should know our whole plan. We do not want any man to go on blindfold. Peace be with your spirit! - I am, dear sir, Your affectionate friend.

To Thomas Carlill Date: LONDON, January 12, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR TOMMY, - It gives me pleasure to have so good an account of all your fellow laborers. Go on in one mind and one spirit, and your labor will not be in vain. I have received one or two uncommon letters from your wise friend at Lowth. It would have been cruelty to the people if you had suffered him to continue leader of a class. Be in earnest to spread the magazines. - I am, dear Tommy, Your affectionate friend and brother.

To Robert Hopkins Date: LONDON, January 21, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR ROBERT, - The return you are to make for the blessings you have received is to declare them to all mankind and to exhort all believers strongly and explicitly to go on to perfection. You never need lose what you now experience; but may increase therein till your spirit returns to God. You cannot infer that the air of this or that place does not agree with you because you have a fever there. But if there be a necessity, Christopher Peacock will change places with you. - I am, dear Robert, Your affectionate brother.

To Brian Bury Collins Date: BRISTOL, March 11, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR SIR, - When I was at Bath last, I found a very uncommon liberty of spirit, both in prayer and preaching, which I supposed to be partly owing to the spirit of the congregation, who appeared more than usually serious. I am therefore a little surprised that you should find less liberty than you usually do. [If] you have not since then found any change for the better; if you still feel that restraint upon your spirit at Bath, I am of the same judgment with you: it seems to be a divine indication that you are called to other places. Should you think well of taking either a short or a long journey with me, I am to set out on Monday morning for Stroud. I have an easy horse; and whenever you are tired with riding, you may come into the chaise. If you like the proposal, come hither either upon Sunday morning or afternoon. If you choose it, you may preach in Temple Church. [Wesley preached at Bath on March 3.] I am a little embarrassed with regard to Dr. Witherspoon. It is natural for you to be prejudiced in his favor. But he cannot be surprised if most Englishmen are strongly prejudiced on the other side: when they consider him as the grand instrument of tearing away children from their parents to which they were united by the most sacred ties, so that I know not with what face I can mention him, or with what probability of success. Wishing all happiness to you and yours, I am, dear sir, Your affectionate friend and brother. If you do not come, you will send a line directly.

To Hannah Ball Date: EDINBURGH, April 25, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR SISTER, - It would not be strange if your love did grow cold. It would only be according to the course of nature. But, blessed be God, we know there is a power that controls the course of nature; and the affection which flows from this does not depend upon blood and spirits, and therefore ' never faileth.' I was afraid there had been some misunderstanding between Mr. Broadbent [John Broadbent, the Assistant.] and you. Let him and you be free and open with each other, and I trust nothing will hurt you. Whenever the preachers strongly exhort the people to accept of full sanctification, and to accept it now, by simple faith, there the work of God in general will prosper. This is the proper Methodist testimony! - I am, with kind love to Ann, my dear sister, Your affectionate brother.

To Alexander Surer Date: DARLINGTON, June 13, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR BROTHER, - Your letter gave me not a little satisfaction. I am glad to hear that your spirit revives. I doubt not but it will revive more and more, and the work of the Lord will prosper in your hands. I have a very friendly letter from Sir Lodowick [Sir Lodovick Grant. Wesley visited him at Grange Green, near Forres, in June 1764, and on June 7, 1779. See Journal, v. 74-6; vi. 237.]; and hope you will have an opportunity of calling upon him again, especially if Brother McAllum [Duncan McAllum was Assistant at Aberdeen, and Alexander Suter his colleague in Inverness.] and you have the resolution to change places regularly, as I proposed. I dearly love the spirit of Sister McAllum. She is a woman after my own heart. It will be of great and general use, when you have a quantity of little books, partly to sell and partly to give among the poor - chiefly indeed to give. If I live till the Conference, I will take order concerning it. Certainly you shall not want any help that is in the power of Your affectionate brother.

I doubt you were never convinced of the necessity of this great change. And there is now greater danger than ever that you never will; that you will be diverted from the thought of it by a train of new notions, new practices, new modes of worship: all of which put together (not to consider whether they are unscriptural, superstitious, and idolatrous, or no) - all, I say, put together, do not amount to one grain of true, vital, spiritual religion. O Sammy, you are out of your way! You are out of God's way! You have not given Him your heart. You have not found - nay, it is Well if you have so much as sought happiness in God! And poor zealots, while you are in this state of mind, would puzzle you about this or the other Church! O fools and blind! Such guides as these lead men by shoals to the bottomless pit. My dear Sammy, your first point is to repent and believe the Gospel. Know yourself a poor, guilty, helpless sinner! Then know Jesus Christ and Him crucified! Let the Spirit of God bear witness with your spirit that you are a child of God, and let the love of God be shed abroad in your heart by the Holy Ghost, which is given unto you; and then, if you have no better work, I will talk with you of transubstantiation or purgatory. Meantime I commend you to Him who is able to guide you into all truth; and am, dear Sammy, Your affectionate Uncle.

To his Niece Sarah Wesley Date: BRISTOL, September 8, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR SALLY, - You do well to let me know when there is anything wherein it is my power to serve you. But I find you are not much acquainted with poor folks. You must make a little money go a great way among them unless you had a thousand a year. In common I myself gave but sixpence or a shilling to one person (nay, and a nobleman generally does no more). The case must be very peculiar; otherwise I do not rise so high as half a crown, else my stock would soon be exhausted. 'Why is that agreeable young woman,' one asks me, 'so pale and sickly' Why, she eats trash; and while she does this, she can't have health. Is it not your case Do you eat trash - novels, romances, and the like How can you then expect spiritual health And I doubt you eat (that is - read) too much. - I am, dear Sally, Yours very affectionately.

To John Johnson Date: BRISTOL, September 26, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR BROTHER, - There may be a deeper design of Divine Providence in Sister Johnson's removal to Lisburn than at first appeared. Probably God is about to revive His work there; and being freed from the encumbrance of worldly business, she may be more at leisure to attend it. The more she exerts herself therein the more she will increase both in spiritual and bodily strength. See that you do not cramp but give her full scope for the exertion of all the talents which God hath given her. Pray tell Sister Gayer [See letter of May 27, 1776.] I send her such a sister as she never had before. - I am Your affectionate brother.

To Zechariah Yewdell Date: LONDON, February 25, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- MY DEAR BROTHER, - I am glad to hear that the work of God goes on at Sheerness, [Sheerness appears in the Minutes for 1785 as one of the houses to be built that year. Compare letter of March 21, 1784.] and that there is such a noble spirit among the people with regard to building. But as we are yet early in the year, I do not advise you to begin till two hundred pounds are subscribed. Try first what you can do in Kent and at Norwich, after keeping a day of fasting and prayer.-I am Your affectionate friend and brother.

To Mrs. Fletcher Date: BRISTOL, September 16, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- My DEAR SISTER, - I wanted much to hear from you, being desirous to know whether you have thought where you should settle if God should please to prolong your life. I should love to be as near you as I could; and on that account should be glad if you chose Bristol or London. I expect to be in town on Monday fortnight, October the 1st. Mr. Ireland has printed a thousand or two of your Letters, [About her husband's last illness.] with some little variations, I think for the worse! Peace be with your spirit! - I am, my dear sister, Ever yours. I am glad the people desire to join us. I shall reprint your letter when I come to London.

To Mary Cooke Date: BRISTOL, September 24, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- MY DEAR SISTER, - It is highly probable my letter to you was intercepted by some person of the same name, who, opened it (likely by a mistake) was afterwards ashamed to send it you. However, as you have now favored me better information, I hope there will be no such mistake the time to come. But I beg, when you write to do not write as to a stranger, but a friend. Be not afraid me because I have lived so much longer than you. I nothing upon that account, but wish to stand upon ground with you and to converse without either disguise reserve. I love you all three and not a little, especially your sisters spoke so freely to me; yet I do not say in the same degree. There is a mildness and sweetness in your spirit, such as I wish to find in one that is more to me than a common friend. Not that I impute this to nature; whatever is truly amiable is not of nature, but from a higher principle. Cultivate this, my dear friend, to the uttermost. Still learn of Him who was meek and lowly in heart. Oh, what a blessing it is to be little and mean and vile in our own eyes! You are an amiable woman, it is true; but still you are a sinner, born to die! You are an immortal spirit come forth from God and speedily returning to Him. You know well that one thing, and one only, is needful for you upon earth - to ensure a better portion, to recover the favor and image of God. The former by His grace you have recovered; you have tasted of the love of God. See that you cast it not away. See that you hold fast the beginning of your confidence steadfast unto the end! And how soon may you be made a partaker of sanctification! And not only by a slow and insensible growth in grace, but by the power of the Highest overshadowing you in a moment, in the twinkling of an eye, so as utterly to abolish sin and to renew you in His whole image!

And not only by a slow and insensible growth in grace, but by the power of the Highest overshadowing you in a moment, in the twinkling of an eye, so as utterly to abolish sin and to renew you in His whole image! If you are simple of heart, if you are willing to receive the heavenly gift, as a little child, without reasoning, why may you not receive it now He is nigh that sanctifieth; He is with you; He is knocking at the door of your heart! Come in, my Lord, come in, And seize her for Thine own. This is the wish of, my dear friend, Yours in tender affection. I pray be not so brief in your next.

To Charles Atmore Date: LONDON, October 15, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR CHARLES, - If God gives you and your fellow laborers union of spirit, He will surely bless you together. When you build at Blackburn, do not build a scarecrow of an house. But take either Keighley or Colne House for your pattern. Observe in this and in all things the Large Minutes of the Conference. If I live till spring, I shall probably spend more time there than I have done hitherto. As long as you feel your own weakness and helplessness you will find help from above. - I am, dear Charles, Your affectionate friend and brother.

To Joseph Benson Date: LONDON, October 30, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR JOSEPH, - You have given me a clear and satisfactory account of Mr. Fletcher's behavior at Trevecca and of the reason of his leaving it; the same in effect but far more full than that which he gave me himself. I hope to glean up many more circumstances of his life from a few of his surviving friends, particularly Mr. Ireland, if he is as willing as he is able to inform me. Your caution as to the manner of writing is very proper. For no one should write or speak of him in any other spirit than he wrote and spoke. - I am, dear Joseph, Your affectionate friend and brother.

To Mary Cooke Date: LONDON, October 30, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- My dear Miss Cooke leans to the right-hand error. It is safer to think too little than too much of yourself. I blame no one for not believing he is in the favor of God till he is in a manner constrained to believe it. But, laying all circumstances together, I can make no doubt of your having a measure of faith. Many years ago when one was describing the glorious privilege of a believer, I cried out, 'If this be so, I have no faith.' He replied, 'Habes fidere, sed exiguam: "You have faith, but it is weak."' The very same thing I say to you, my dear friend. You have faith, but it is only as a grain of mustard-seed. Hold fast what you have, and ask for what you want. There is an irreconcilable variability in the operations of the Holy Spirit on the souls of men, more especially as to the manner of justification. Many find Him rushing upon them like a torrent, while they experience The o'erwhelming power of saving grace. This has been the experience of many; perhaps of more in this late visitation than in any other age since the times of the Apostles. But in others He works in a very different way: He deigns His influence to infuse, Sweet, refreshing, as the silent dews. It has pleased Him to work the latter way in you from the beginning; and it is not improbable He will continue (as He has begun) to work in a gentle and almost insensible manner. Let Him take His own way: He is wiser than you; He will do all things well. Do not reason against Him; but let the prayer of your heart be, Mould as Thou wilt Thy passive clay I commit you and your dear sisters to His tender care; and am, my dear friend, Most affectionately yours.

4. From the moment that my mother heard my brother and me answer for ourselves she was ashamed of having paid any regard to the vile misrepresentations which had been made to her after our return from Georgia. [See letter of July 31, 1742.] She then fully approved both our principles and practice, and soon after removed to my house, and gladly attended all our ministrations till her spirit returned to God.

To Kitty Warren Date: SUNDERLAND, June 8, 1785. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR SISTER, - I am glad our brethren are aware, that bold, bad man who has bid adieu both to conscience and shame. Their wisdom is now not to think of him or talk of him at all. I am afraid he would turn Calvinist, Turk, or anything for food and idleness. Mr. Valton has not been able to preach in two years so much as he used to do in eight or ten months. Every year I have many applications for the continuance of profitable preachers more than two years in a circuit. I have had several such within these two or three months: as well as the continence of two preachers in the same circuit. But I dare not comply. I advise Mr. Cole [The second preacher in the Pembroke Circuit. He remained there Assistant at the next Conference.] to instruct the next preachers thoroughly in the nature of the case, and to encourage them to persist in the whole Methodist discipline. I hope you are not weary of well-doing, and that you will never bury your talent in the earth. Your labor has not been in vain, [See letter of July 31, 1782.] and in due time you will reap if you faint not. It is always a pleasure to me to see you, and I love to converse with you. But sometimes it has been a concern to me that I could see you so seldom. There is something in your spirit that is exceedingly agreeable to me. I find in you sprightliness and sweetness joined together. May you be filled, my dear Kitty, with the whole fruit of the Spirit! This is the constant wish of Yours most affectionately.

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 Walter Churchey Date: BRISTOL, September 20, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR BROTHER, - At length Jenny has broke through, and given me the satisfaction of exchanging a few words with her. You send us strange news that the lions of Wales are become lambs! I really think a spirit of humanity and benevolence is gone forth upon the earth, perhaps intimating that the time is drawing near when men shall not know war any more. Mr. Wrigley has been detained here by a sore face ever since the Conference; but is now also on the mending hand, though he is not yet able to go abroad. [Francis Wrigley, Assistant at Redruth.] I am glad to hear that Dr. Powell, of Brecon, continues in the good way. He seems to be of a frank, open temper, and to be skilful in his profession. I am rather gaining than losing ground as to my health. I think Mr. Cowper has done as much as is possible to be done with his lamentable story. I can only wish he had a better subject. [The Task was published in June 1785. See letter of July 22, 1788, to Churchey.] Peace be with you and yours! - I am Your affectionate brother. I set out for London on Monday.

To Mrs. Fletcher Date: LONDON, December 9, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR SISTER, - The book is now finished; I have the last proof now before me. Two of the three accounts you give I have at large. I only wait a few days, to see if my brother will write his Elegy. [See letter of April 6. Charles did not write anything.] I am clearly satisfied that you will do well to spend a considerable part of your time at Madeley. But I can by no means advise you to spend all your time there. I think you are a debtor to several other places also, particularly to London and Yorkshire. Nay, and if we live I should rejoice if you and I can contrive to be in those places at the same time; for I feel a great union of spirit with you. I cannot easily tell you how much. I am, my very dear sister, Yours invariably.

To Jane Bisson Date: PENZANCE, September 7, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR SISTER, -- Almost as soon as we were in the ship the wind entirely died away. But we knew our remedy: we went into the cabin and applied ourselves to Him that has all power. Immediately a fair wind sprung up, which never ceased till it brought us to Penzance Bay. Our brethren here were not a little surprised, having given up all hopes of seeing us this year; but so much the more thankful they were to the Giver of every good gift. [See Journal, vii. 324; and letter of Sept.] I have thought of you much since I had the satisfaction of conversing with you; and I will tell you every thought that passed through my mind, as I wish always to do. It seems to me that our blessed Lord is willing to show all the power of His grace in you, even His power of saving to the uttermost those that come unto God through Him. But there is a mountain that stands in the way: and how you will get over it I know not: I mean pride. O my sister, what can save you from this but the mighty power of God! I almost tremble for you. If you give way to it, yea but a little, your grace will wither away. But still, that God whom you serve is able to deliver you; and He really will if you continue instant in prayer. That other temptation which did formerly beset you I trust will assault you no more; or if it should, you are now better prepared for it, and you will know in whom your strength lieth. [See letter of Aug. 4.] When you have opportunity, my dear Jenny, write freely to Your affectionate brother. I hope my dear Miss Lempriere has recovered her health.

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 Thomas Wride Date: LONDON, December 11, I787. Source: The Letters of John Wesley (1787) Author: John Wesley --- DEAR TOMMY,--Distilled liquors have their use, but are infinitely overbalanced by the abuse of them; therefore, were it in my power, I would banish them out of the world. It is no wonder that young man should be ruined who connected himself with that execrable bill trade. In London I expel every one out of our Society who has anything to do with it. Whoever endorses a bill (that is, promises to pay) for more than he is worth is either a fool or a knave [See letters of Nov. 6, 1781, and June 7, I788.] --I am, dear Tommy, Your affectionate brother.

To his Brother Charles Date: BATH, March 2, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR BROTHER, -- Hitherto we have had a very prosperous journey. We were just sixteen hours upon the road. All here are in peace. The little quarrels that used to be in the Society are dead and forgotten. John Broadbent has behaved exceeding wisely, and has given less offense than could have been imagined. [For Wesley's impressions of the Work, see Journal, vii. 358-9.] The congregations here are surprisingly large. Truly the day of God's power has come. Mr. Collins is in an excellent spirit, and preaches at the chapel [Brian Bury Collins was now living at Corn Street, and preached frequently at Lady Huntingdon's Vineyards' Chapel.] three or four times a week. He did not stay to be asked, but came and offered to read Prayers for me. Many inquire after you, and express much affection and desire of seeing you. In good time! You are first suffering the will of God. Afterwards He has a little more for you to do -- that is, provided you now take up your cross (for such it frequently must be) and go out at least an hour in a day. I would not blame you if it were two or three. Never mind expense; I can make that up. You shall not die to save charges. I shall shortly have a word to say to Charles and his brother both. [See letter of March 5.] Peace be with all your spirits! Miss Perrot [See Jackson's Charles Wesley, i, 558 - 'poor Nancy Perrot, my companion in misery.' Mrs. Wright to C. Wesley, Oct. 4, 1745.] is gone to rest; so farewell pain.

To Jasper Winscom Date: BRISTOL, March 6, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR JASPER, -- As soon as possible go to the isle and acquaint Thomas Warwick with what is laid to his charge. According to the spirit and manner wherein he receives it must our proceeding be. If you see reason to believe he is truly penitent, we may possibly try him a little longer. But if he makes light of the matter and braves it out, I am afraid we must let him drop. Send word of all that occurs to Your affectionate brother.

To Samuel Bradburn Date: BRISTOL, March 13, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR SAMMY, -- With regard to my brother, I advise you: (1) Whether he will or no (at least, if not done already), carry Dr. Whitehead [See letter of March 7.] to him. (2) If he cannot go out, and yet must have exercise or die, persuade him to use [the wooden horse [See letters of July 17, 1785, and Aug. 18, 1790.] twice or thrice a day, and procure one for him. (3) I earnestly advise him to be electrified; not shocked, but only filled with electric fire. (4) Inquire if he has made his will, though I think it scarcely possible he should have delayed it. The tunes which Brother Rhodes left with you should be immediately printed in the cheap form. Kind love to Sophy. -- I am, dear Sammy, Your affectionate friend and brother.

To his Niece Sarah Wesley Date: MANCHESTER, April 12, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR SALLY, -- I thank you for the account you have given me. It is full and satisfactory. You describe a very awful scene. The time, I doubt not, was prolonged on purpose that it might make the deeper impression on those that otherwise might soon have forgotten it. What a difference does one moment make! When the soul springs out of time into eternity, what an amazing change! What are all the pleasures, the business of this world, to a disembodied spirit! Let us, therefore, be ready. For the day is at hand! But the comfort is it cannot part you long from, my dear Sally, Yours invariably.

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 his Niece Sarah Wesley Date: BRISTOL, September 8, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR SALLY, -- You shall have just as many friends as will be for your good; and why should not my Betty Ritchie be in the number I must look to that, if I live to see London again, which will probably be in three weeks. If sea water has that effect on you, it is plain you are not to drink it. [See letters of Sept. 1, 1788, and Sept. 17, 1790.] All the body is full of imbibing pores. You take in water enough that way. If your appetite increases, so does your strength, although by insensible degrees. I have seen John Henderson several times. I hope he does not live in any sin. But it is a great disadvantage that he has nothing to do. I hope we shall find him something. I have a work in hand that will give you pleasure: I have begun to write my brother's Life. [This work he never accomplished. He died before he had made much progress in collecting material. See Jackson's Charles Wesley, ii. 454; and letter of Sept. 26.] Now, in this you may assist me much. You knew as much of him as most people; and you have the pen of a ready witness. Set down everything you can recollect concerning him. I think between us we shall be able to make something out. You may set down everything you can think of; I can select such a portion as is most proper. You have now leisure for it and for doing good to any whom Providence delivers into your hands. Peace be with your spirit! -- I am, my dear Sally, Yours in tender affection.

To Mrs. Charles Wesley Date: BRISTOL, September 22, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR SISTER, -- As John Atlay has deserted me and George Whitfield is but just come into his place, I do not yet know anything of my own circumstances. But I hope to be in town on Monday; and, either for the sake of you or my dear Sally, I shall certainly do anything that is in the power of, dear sister, Your affectionate friend and brother.

To Mrs. Charles Wesley Date: CITY ROAD, December 21, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR SISTER, -- It is undoubtedly true that some silly people (whether in the Society or not, I cannot tell) have frequently talked in that manner both of my brother and me. They have said that we were well paid for our labors. And, indeed, so we were; but not by man. Yet this is no more than we were to expect, especially from busybodies in other men's matters. And it is no more possible to restrain their tongues than it is to bind up the wind. But it is sufficient for us that our own consciences condemned us not and that our record is with the Most High. What has concerned me more than this idle slander is a trial of another kind. I supposed, when John Atlay left me, that he had left me one or two hundred pounds beforehand. [See letter of Sept. 4.] On the contrary, I am one or two hundred pounds behindhand, and shall not recover myself till after Christmas. Some of the first moneys I receive I shall set apart for you. And in everything that is in my power you may depend upon the willing assistance of, [His Diary for 1788 shows that he gave 210 to his brother's family and 81 10s. to Mrs. Hall and his nieces. See Journal, vii. 464; and letter of Dec. 20, 1790.] dear Sally, Your affectionate friend and Brother.

To Sarah Mallet Date: LONDON, December 26, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR SISTER, -- I answered your letter long ago, and desired Mr. Whitfield to send my letter with the Magazines which he was sending to Norwich, desiring withal that the next preacher who went to Long Stratton would give it you. But for the time to come whenever I write I will send the letter by post, and I can easily make up the expense. [He had given it to his Book Steward to be forwarded, so that Miss Mallet might not be put to expense, as she was poor. See letters of Aug. 2, 1788, and Feb. 21, 1789, to her.] I am well pleased to find that you have regard for me; so have I for you. And it is therefore a pleasure to me to serve you in anything that is within my power. Indeed, I could not so well send the Notes on the Old Testament, as the edition is nearly sold off, and we have very few of them left, which are reserved to make up full sets. But any other books are at your service. I want to forward you in all useful knowledge, which indeed lies in a very narrow compass. You do not expect to go through life without crosses; and some will fall upon you on my account; for my taking notice of you may bring envy upon you. But in your patience possess your soul. Please God, and it is enough. Go steadily and quietly on in the way wherein Providence leads you, and in every temptation He by His Spirit will clear a way for you to escape. If any particular difficulty or trim comes upon you, do not fail to let me know. None can be more ready to assist you than, my dear Sally, Yours affectionately.

To James Currie Date: LONDON, January 24, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- You have great cause to praise God for pouring out His Spirit on poor Northampton and turning your heaviness into joy. You should try with all diligence to work together with God and improve this day of His power: first, by laying hold on all the backsliders you can, and laboring if possible to bring them back to the fold; and, secondly, by earnestly exhorting the brethren to go on to perfection. This should be done both in pubic and private. -- I am Yours affectionately.

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 the Publisher of the 'Dublin Chronicle' Date: June 20, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- Since Mr. Edward Smyth, [See letters of June 2 and June 25 (to Adam Clarke).] as he says, 'has me in his power,' I hope as he is stout he will be merciful; and that he will remember the words of the honest Quaker to him that answered the Ernest Appeal, 'Canst thou not be content with laying John Wesley on his back, but thou wilt tread his guts out too' [See letter of Nov. 4, 1758, 5 (Mr. Potter).]

To Zachariah Yewdull Date: DUBLIN, June 20, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR ZACHARY, -- You have chose an admirably good advocate in honest Alexander Mather. I shall blame you if you cannot plead your own cause when you have him at your elbows, especially when you know you have another friend standing behind the curtain. For with regard to circuits to be assigned, or any other assistance you may be assured of anything that is in the power of Your affectionate brother.

To Sarah Rutter Date: LEEDS, July 29, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SISTER, -- I commend our sisters and you for meeting in band. It is a very excellent means for building each other up in the love and knowledge of God. Mr. Jenkins is appointed to stay with you another year, and another preacher that breathes the same spirit. You would have done well if you had wrote to me long ago, and it might have saved you much trouble. If I live till autumn, I shall see you again at St. Neots; when I hope to find you and all the family fighting the good fight of faith and laying hold on eternal life. -- I am, dear Sally, Yours affectionately.

To the Methodist People Date: BRISTOL. September 11, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- 1. When, about fifty years ago, one and another young man offered to serve me as sons in the gospel, it was on these terms, that they would labor where I appointed; otherwise we should have stood in each other's way. Here began itinerant preaching with us. But we were not the first itinerant preachers in England. Twelve were appointed by Queen Elizabeth to travel continually, in order to spread true religion through the kingdom; and the office and salary still continue, though their work is little attended to. Mr. Miller, late Vicar of Chipping in Lancashire, was one of them. 2. As the number of preachers increased it grew more and more difficult to fix the places where each should labor from time to time. I have often wished to transfer this work of stationing the preachers once a year to one or more of themselves. But none were willing to accept of it. So I must bear the burden till my warfare shall be accomplished. 3. When preaching-houses were built, they were vested immediately in trustees, who were to see that those preached in them whom I sent, and none else; this, we conceived, being the only way whereby itinerancy could be regularly established. But lately, after a new preaching-house had been built at Dewsbury in Yorkshire by the subscriptions and contributions of the people (the trustees alone not contributing one quarter of what it cost), they seized upon the house, and, though they had promised the contrary, positively refused to settle it on the Methodist plan, requiring that they should have a power of refusing any preacher whom they disliked. If so, I have no power of stationing the Dewsbury preachers; for the trustees may object to whom they please. And themselves, not I, are finally to judge of those objections. [See letters of Aug. 23 and Sept. 15, 1789 (to Henry Moore).]

To Elizabeth Baker Date: SARUM, October 5, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BETSY, -- Frequently I have been thinking of you and I thought it a long time since I heard from you. [See letters of Sept. 16, 1788, and Oct. 29, 1789.] This is always very agreeable to me, as I found much union with you ever since I saw you. I then took knowledge that you had been with Jesus and had drunk into His spirit. Ne'er let your faith forsake its hold, Nor hope decline, nor love grow cold, both in the case of Robert Humphrey and that of the poor woman you mention. You will do well to [note] everything of this kind that came [within] your notice. The merciful Lord has so done His marvelous works that they ought to be had in remembrance. These instances should certainly quicken your zeal and increase your expectation of seeing good days at Monmouth. When Dr. [Papar] came to see his friend Dr. Curtis, he found mortification on his instep, where was a black spot as large as a crown piece. The mortification was likewise begun under his knee, where was a circle .... and adjoining to it a circle as [red] as scarlet. He ordered me to rub this with a warm hand.. The parts were steeped half an hour with boiled camo[mile].. After one with a warm hand rubbed a mixture.. This was [done] twice a day. In two or three days Dr. Curtis was [well]. [Some part of the letter is missing, so that the sense is not clear.] Pray send me your Receipt for the Hyaran... Behavior to me from, my dear Betsy, Yours very affectionately. I am going to London.

To Adam Clarke Date: LONDON, October 31, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- I have little more to say on the subject of hops. [See letter of Oct. 12.] Only I still insist upon two things: first, that they are hurtful to such and such persons; secondly, that they are not necessary to keep malt drink from turning sour. Let them beat me off this ground that can. Even irregular, ill-conducted prayer-meetings have been productive of much good. But they will be productive of much more while they are kept under proper regulations. You have reason to praise God for restoring your little one. If so, it will be time for Sister Clarke and you to break his spirit. Peace be with your spirits! -- I am, dear Adam, Your affectionate friend and brother.

To Jeremiah Brettell Date: LONDON, November 27, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- I am glad you have done something for poor Dewsbury [See letter of Aug. 23.]; and when you do what you can you do enough. It is no wonder that Tommy Cooper should be sensible of so great a loss. But 'tis possible Harriet Lewis of Dudley might make it up. [Thomas Cooper was Brettell's colleague at Wolverhampton. See letter of March 29, 1788, to Harriet Lewis.] She is a young woman of excellent spirit. She has seen affliction, and has fairly profited by it. If my life should be prolonged till spring, it will be no small satisfaction to me to see my dear Sister Brettell once more. Peace be with your spirits! -- I am, dear Jerry, Your affectionate friend and brother.

To George Holder Date: NEAR LONDON, November 29, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR GEORGE, -- You did well to remember the case of Dewsbury House and to send what you could to Mr. Mather. [See letter of Aug. 23. Alexander Mather was the Assistant at Wakefield.] I exceedingly disapprove of your publishing anything in the Manx language. On the contrary, we should do everything in our power to abolish it from the earth, and persuade every member of our Society to learn and talk English. This would be much hindered by providing them with hymns in their own language. Therefore gently and quietly let that proposal drop. I hope you and your fellow laborers are of one heart. Peace be with your spirits! -- I am, dear George, Your affectionate friend and brother.

To Jasper Winscom Date: BRISTOL, March 13, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR JASPER, The account of Thomas Whitwood [A young man in the Isle of Wight who died suddenly while shouting, which awful providence was followed by an outpouring of the Spirit on the Society and congregation.] is very remarkable, and the story is well told; and God has done much honor to him by the happy effects which have been consequent upon his death. [A young man in the Isle of Wight who died suddenly while shouting, which awful providence was followed by an outpouring of the Spirit on the Society and congregation.] I am in no haste at all concerning building without having paid some more of our debts. I am likewise in no haste to multiply preachers or to divide circuits. Most of our circuits are too small rather than too large. I wish we had no circuit with fewer than three preachers in it or less than four hundred miles' riding in four weeks. Certainly no circuit shall be divided before the Conference. If we do not take care we shall all degenerate into milksops. Soldiers of Christ, arise! --I am, dear Jasper, Yours affectionately.

To Anne Cutler Date: WALTON, April 15, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR SISTER, -- There is something in the dealings of God with your soul which is out of the common way. But I have known several whom he has been pleased to lead exactly in the same way, and particularly in manifesting to them distinctly the three Persons of the ever-blessed Trinity. You may tell all your experience to me at any time; but you will need to be cautious in speaking to others, for they would not understand what you say. Go on in the name of God and the power of His might. Pray for the whole spirit of humility; and I beg you would write and speak without reserve to, dear Nanny, Yours affectionately.

Your dear Uncle gives me leave to add a few lines to the other side; therefore I cannot omit this opportunity of wishing my dear Miss Wesley multiplied blessings while visiting our dear City Road friends. My kind love awaits them, your aunt, [Mrs. Hall.] &c. Oh that the spirit of the Lord may be poured out upon you all! I love my London friends, and rejoice in hope of soon spending a happy eternity with them and all who by patient continuance in well doing seek for honor, immortality, eternal life. Let us, my dear sister, be all for God, and His love shall change, renew, and sanctify. May much of the inward kingdom, the spiritual kingdom, faith... [Pieces torn away.] And may you walk in the corn[fort]... [Pieces torn away.] -- My dear friend, Yours affecy., ELIZ. RITCHIE.

To Mrs. Armstrong Date: BRISTOL, August 4, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR SISTER, -- A few days ago I was thinking much of you, probably at the very time you was writing. I was wishing to hear something of you or from you, so that your letter came exactly in time. It gives me pleasure to find that your heart is still tending to its center. Cheerfulness is a great blessing; but it is exceeding liable to be carried to an extreme, especially where it is a natural liveliness of temper, which I believe is your case. I have often loved you for it, especially as it was joined with softness and not harshness. But I thought it was apt to betray you into levity either of spirit or of conversation; whereas we can hardly grow without deep and steady seriousness. My sight is no worse than it was some months since, and my strength is considerably increased. It is not impossible I may live till spring; and if I do so, I am likely to see Ireland once more. The hope of seeing one that loves me (as I am persuaded Jenny Armstrong does) would be no small inducement to my undertaking a voyage, although the sea affected me the last time more than it ever did before. [See letter of June 24, 1789.] However, receive at least this token of real affection from, my dear Jenny, Yours in wider love.

To Thomas Taylor Date: LONDON, January 6, 1791. Source: The Letters of John Wesley (1791) Author: John Wesley --- DEAR TOMMY, -- With regard to the powerful workings of the Spirit, I think those words of our Lord are chiefly to be understood: 'The wind bloweth where it listeth; Thou hearest the sound thereof' (thou art sure of the fact), 'but canst not tell whence it cometh, or whither it goeth.' Make your Yearly Subscription when you see best, only take care it does not interfere with any other subscription. The tract of Archbishop King has been particularly admired by many persons of excellent sense. I do not admire it so much as they do; but I like it well. Yet I have corrected far better tract on the subject, probably the last I shall have to publish. Indeed, I hope I shall not live to be useless. I wish you and yours many happy years; and am, dear Tommy, Your affectionate friend and brother.

week. I then inquired for a Chester ship, and found one which was expected to sail on Friday morning: But on Friday morning the Captain sent us word he must wait for General Montague. So in the afternoon I rode over to the Skirries, where the packet lay; but before I came thither, the wind, which was fair before, shifted to the east, and blew a storm. I saw the hand of God, and, after resting awhile, rode cheerfully back to Dublin. It being the watch-night, I came just in time to spend a comfortable hour with the congregation. O how good it is to have no choice of our own, but to leave all things to the will of God! Sat. 23.--The Captain of the Chester ship sent word the General would not go, and he would sail the next morning. So we have one day more to spend in Ireland. Let us live this day as if it were our last. Sun. 24.--At seven I took leave of my friends, and about noon embarked in the Nonpareil for Chester. We had forty or fifty passengers on board, half of whom were cabin passengers. I was afraid we should have an uneasy time, in the midst of such a crowd of Gentry. We sailed out with a fair wind, but at four in the afternoon it failed, and left us in a dead calm. I then made the gentlemen an offer of preaching, which they thankfully accepted. While I was preaching, the wind sprung up fair; but the next day we were becalmed again. In the afternoon they desired me to give them another sermon; and again the wind sprung up while I was speaking, and continued till, about noon, on Tuesday, we landed at Parkgate. Being in haste, I would not stay for my own horse, which I found could not land till low water. So I bought one, and, having hired another, set forward without delay. We reached Whitchurch that evening. Wed. 27.--We breakfasted at Newport, where, finding our horses begin to fail, we thought it best to take the Birmingham road, that, if they should fail us altogether, we might stay among our friends. But they would go no farther than Wolverhampton; so we hired fresh horses there, and imme diately set out for Worcester.

“I leave others to judge whether an answer to that letter be quite needless or no; and whether there be any thing sub stantial in it; but certainly there is something argumentative. The very queries relating to Jacob's Philosophy are argu ments, though not in form; and perhaps most of them will be thought conclusive arguments, by impartial readers. Let these likewise judge if there are not arguments in it (whether conclusive or no) relating to that entirely new system of divinity which he has revealed to the world. “It is true, that Mr. Law, whom I love and reverence now, was once ‘a kind of oracle’ to me. He thinks I am still “under the power of my ‘own spirit, as opposed to the Spirit of God. If I am, yet my censure of the Mystics is not at all owing to this, but to my reverence for the Oracles of God, which, while I was fond of them, I regarded less and less; till, at length, finding I could not follow both, I exchanged the Mystic writers for the scriptural. “It is sure, in exposing the Philosophy of Behme, I use ridicule as well as argument; and yet, I trust I have, by the grace of God, been in some measure ‘serious in religion,” not ‘half a month’ only, but ever since I was six years old, which is now about half a century. I do not know that the Pope has condemned him at all, or that he has any reason so to do. My reason is this, and no other: I think he contra dicts Scripture, reason, and himself; and that he has seduced many unwary souls from the Bible-way of salvation. A strong conviction of this, and a desire to guard others against that dangerous seduction, laid me under a necessity of writing that letter. I was under no other necessity; though I doubt not but Mr. Law heard I was, and very seriously believed it. I very rarely mention his books in public; nor are they in the way of one in an hundred of those whom he terms my people; meaning, I suppose, the people called Methodists. I had therefore no temptation, any more than power, to forbid the use of them to the Methodists in general. Whosoever informed Mr. Law of this, wanted either sense or honesty.

Friday, 7. I preached about nine at Andover, to a few dead stones; at one in Whitchurch, and in the evening at Basingstoke. The next day, Saturday, 8, I was once more brought safe to London. I spent about a fortnight, as usual, in examining the society; a heavy, but necessary, labour. Mon. 17.--I sent the following letter: “To the Editor of Lloyd's Evening Post. “SIR, November 17, 1760. “IN your last paper we had a letter from a very angry gentleman, (though he says he had put himself into as good humour as possible,) who personates a Clergyman, but is, I presume, in reality, a retainer to the theatre. He is very warm against the people vulgarly called Methodists, “ridiculous impostors,’ ‘religious buffoons,’ as he styles them; ‘saint errants,” (a pretty and quaint phrase,) full of “inconsiderate ness, madness, melancholy, enthusiasm;’ teaching a ‘knotty and unintelligible system’ of religion, yea, a ‘contradictory or self-contradicting; nay, a ‘mere illusion,” a “destructive scheme, and of pernicious consequence; since ‘an hypothesis is a very slippery foundation to hazard our all upon.’ “Methinks the gentleman has a little mistaken his character: He seems to have exchanged the sock for the buskin. But, be this as it may, general charges prove nothing: Let us come to particulars. Here they are: ‘The basis of Methodism is the grace of assurance,” (excuse a little impropriety of expression,) ‘regeneration being only a preparative to it.’ Truly this is somewhat ‘knotty and unintelligible.’ I will endeavour to help him out. The fundamental doctrine of the people called Methodists is, Whosoever will be saved, before all things it is necessary that he hold the true faith; the faith which works by love; which, by means of the love of God and our neighbour, produces both inward and outward holiness. This faith is an evidence of things not seen; and he that thus believes is regenerate, or born of God; and he has the witness in himself: (Call it assurance, or what you please:) The Spirit Nov. 1760.] JOURNAL. 25 itself witnesses with his spirit that he is a child of God. “From what scripture’ every one of these propositions ‘is collected, any common Concordance will show. “This is the true portraiture of Methodism, so called. ‘A religion supe rior to this’ (the love of God and man) none can ‘enjoy,' either in time or in eternity.

May the Lord remember him in that day! Meantime, will no one follow his example? I am, Sir, “Your humble servant, Mon, 5.--This week I wrote to the author of the “West minster Journal” as follows: “I HoPE you are a person of impartiality; if so, you will not insert what is urged on one side of a question only, but likewise what is offered on the other. “Your correspondent is, doubtless, a man of sense; and he seems to write in a good humour: But he is extremely little acquainted with the persons of whom he undertakes to give an account. “There is ‘gone abroad,” says he, “an ungoverned spirit of enthusiasm, propagated by knaves, and embraced by fools.” Suffer me now to address the gentleman himself. Sir, you may call me both a knave and a fool: But prove me either the Jan. 1761.] JOURNAL, 35 one or the other, if you can. “Why, you are an enthusiast.’ What do you mean by the term? A believer in Jesus Christ? An assertor of his equality with the Father, and of the entire Christian Revelation? Do you mean one who maintains the antiquated doctrines of the New Birth, and Justification by Faith? Then I am an enthusiast. But if you mean any thing else, either prove or retract the charge. “The enthusiasm which has lately gone abroad is faith which worketh by love. Does this ‘endanger government itself?’ Just the reverse. Fearing God, it honours the King. It teaches all men to be subject to the higher powers, not for wrath, but for conscience’ sake. “But, ‘mo power in England ought to be independent of the supreme power.” Most true; yet ‘the Romanists own the authority of a Pope, independent of civil government.” They do, and thereby show their ignorance of the English constitution. “In Great Britain we have many Popes, for so I must call all who have the souls and bodies of their followers devoted to them. Call them so, and welcome. But this does not touch me; nor Mr. Whitefield, Jones, or Romaine; nor any whom I am acquainted with : None of us have our followers thus devoted to us. Those who follow the advice we constantly give are devoted to God, not man. But ‘the Methodist proclaims he can bring into the field twenty-five thousand men.” What Methodist?

Most certainly. We ought neither to add or diminish, nor alter whatever is written in that book. “I wish, Sir, before you write concerning the Methodists again, you would candidly read some of their writings. Common report is not a sure rule of judging: I should be unwilling to judge of you thereby. “To sum up the matter. The whole ingredients of our religion are, love, joy, peace, long-suffering, gentleness, goodness, fidelity, meekness, temperance. Against these, I think, there is no law; and, therefore, I still apprehend they may be tolerated, at least in a Christian country. I am, Sir, “Your sincere well-wisher, “JoHN WESLEY.” Fri. 9.--I rode to Sundom, and preached in the evening; and the next evening at Bedford. Sunday, 11. I read Prayers and preached at Everton, both morning and afternoon. Monday, 12. I rode to Colchester; and, after spending two or three comfortable days, on Friday, 16, went on to Bury. I would gladly have stayed a day or two here, had it been only on account of the severity of the weather; but I had work to do elsewhere. So I took horse soon after preaching in the morning, Saturday, 17, though as bitter an one as most I have known. I never before felt so piercing a wind as that which met us in riding out of the gate at day-break. To think of looking up was a vain thing. I knew not whether I should not lose one of my eyes. The wind affected it as if I 38 REv. J. wesDEY’s [Jan. 1761. had received a severe blow; so that I had no use of it for a time. To mend the matter, having a very imperfect direction, we soon got out of our way. However, we hobbled on, through miserable roads, till about three in the afternoon we got to Norwich.- Sun. 18.--I met the Society in the morning, and many of them went with me to the cathedral. At two we had the largest congregation I ever saw at that hour. At five the House was well filled; and just as long as I was speaking, all were silent: But when I ceased, the floods lifted up their voice: One would have thought Bedlam was broke loose. And thus it always is; the custom began in the reign of King Log, and continued ever since.

At four we took horse, and reached Grandchester a little before seven. Finding a little company met together, I spent half an hour with them exceedingly comfortably; and, through the blessing of God, I was no more tired when I went to bed than when I arose in the morning. Mon. 11.--The house was throughly filled at five, and that with serious and sensible hearers. I was sorry I had no more time at this place; especially as it was so near Cambridge, from whence many gentlemen used to come when any Clergyman preached. But my work was fixed; so I took horse soon after preaching, and rode to a village called Botsamlode, seven miles from Cambridge. Here a large congregation was soon assembled; and I had no sooner named my text, “When they had nothing to pay, he frankly forgave them both,” than a murmur ran through the whole people, and many of them were in tears. This concern increased as I went on; so that none appeared to be unmoved. Qne just by me cried with a bitter cry; but in a short time she shouted for joy. So did several others; so that it was not easy to tell whether more were wounded or comforted. Hence we rode to Lakenheath, and passed a comfortable night. Tuesday, 12. Just as we set out, the storm, which 80 REv. J. wesLEY’s [Feb. 1762. had been very high all night, brought on impetuous rain. It was a good providence, 1. That we had now firm, sandy road, not clay and miry fields, as yesterday; 2. That the wind was behind us; otherwise I believe it would have been impossible to go on. It was often ready to bear away man and beast: However, in the afternoon we came safe to Norwich. Wed. 13.--We rested from our labour. How can they who never labour taste the sweetness of rest? Friday, 15. I preached at Yarmouth. Saturday, 16. I transcribed the society at Norwich; but two hundred of them I made no account of, as they met no class. About four hundred remained; half of whom appeared to be in earnest. Tues. 19.--I rode to Bury, and was glad to find a little, serious company still. But there cannot be much done here, till we preach abroad, or at least in the heart of the town.

In the afternoon we had such a storm of hail as I scarce ever saw in my life. The roads likewise were so extremely bad that we did not reach Hereford till past eight. Having been well battered both by hail, rain, and wind, I got to bed as soon as I could, but was waked many times by the clatter ing of the curtains. In the morning I found the casement wide open; but I was never the worse. I took horse at six, with William Crane and Francis Walker. The wind was piercing cold, and we had many showers of snow and rain; but the worst was, part of the road was scarce passable; so that, at Church-Stretton, one of our horses lay down, and would go no farther. However, William Crane and I pushed on, and before seven reached Shrewsbury. A large company quickly gathered together: Many of them were wild enough; but the far greater part were calm and attentive, and came again at five in the morning. Wed, 31.--Having been invited to preach at Wem, Mrs. Glynne desired she might take methither in a post-chaise; but in little more than an hour we were fast enough: However, the horses pulled till the traces broke. I should then have walked on had I been alone, though the mud was deep, and the snow drove impetuously; but I could not leave my friend; so I waited patiently till the man had made shift to mend the traces; and the horses pulled amain; so that with much ado, not long after the time appointed, I came to Wem. I came : But the person who invited me was gone; gone out of town at four in the morning; and I could find no one who seemed either to expect or desire my company. I inquired after the place where Mr. Mather preached; but it was filled with hemp. It remained only to go into the market-house: But neither any man, woman, nor child cared to follow us; the north wind roared so loud on every side, and poured in from every quarter. However, before I had done singing, two or three crept in, and after them, two or three hundred; and the power of God was so present among them, that I believe many forgot the storm.

However, before I had done singing, two or three crept in, and after them, two or three hundred; and the power of God was so present among them, that I believe many forgot the storm. The wind grew still higher in the afternoon, so that it was difficult to sit our horses; and it blew full in our face, but April, 1762.] JOURNAL. 83 could not prevent our reaching Chester in the evening. Though the warning was short, the room was full; and full of serious, earnest hearers, many of whom expressed a longing desire of the whole salvation of God. Here I rested on Thursday. Friday, APRIL 2. I rode to Parkgate, and found several ships; but the wind was contrary. I preached at five in the small House they have just built; and the hearers were remarkably serious. I gave notice of preaching at five in the morning. But at half-hour after four one brought us word that the wind was come fair, and Captain Jordan would sail in less than an hour. We were soon in the ship, wherein we found about threescore passengers. The sun shone bright, the wind was moderate, the sea smooth, and we wanted nothing but room to stir ourselves; the cabin being filled with hops, so that we could not get into it but by climbing over them on our hands and knees. In the afternoon we were abreast of Holyhead. But the scene was quickly changed: The wind rose higher and higher, and by seven o’clock blew a storm. The sea broke over us continually, and sometimes covered the ship, which both pitched and rolled in an uncommon manner. So I was informed; for, being a little sick, I lay down at six, and slept, with little intermission, till near six in the morning. We were then near Dublin Bay, where we went into a boat, which carried us to Dunleary. There we met with a chaise just ready, in which we went to Dublin. I found much liberty of spirit in the evening while I was enforcing, “Now is the day of salvation.” The congregation was uncommonly large in the morning, and seemed to be much alive. Many children, I find, are “brought to the birth:” And shall there not be strength to bring forth ? It was at this time that Mr. Grimshaw fell asleep.

His soul at various times enjoyed large manifestations of God’s love; and he drank deep into his Spirit. His cup ran over; and at some seasons his faith was so strong, and his hope so abundant, that higher degrees of spiritual delight would have overpowered his mortal frame. In this manner Mr. Grimshaw employed all his powers and talents, even to his last illness; and his labours were not in vain in the Lord. He saw an effectual change take place in many of his flock; and a restraint from the commission of sin brought upon the parish in general. He saw the name of Jesus exalted, and many souls happy in the knowledge of him, and walking as became the Gospel. Happy he was himself, in being kept by the power of God, unblamable in his conversa tion: Happy in being beloved, in several of the last years of his life, by every one in his parish; who, whether they would be persuaded by him to forsake the evil of their ways, or no, had no doubt that Mr. Grimshaw was their cordial friend. Hence, at his departure a general concern was visible through his parish. Hence his body was interred with what is more ennobling than all the pomp of a royal funeral: For he was followed to the grave by a great multitude, with affectionate sighs, and many tears; who cannot still hear his much-loved name, without weeping for the guide of their souls, to whom each of them was dear as children to their father. His behaviour, throughout his last sickness, was of a piece with the last twenty years of his life: From the very first attack of his fever, he welcomed its approach. His intimate knowledge of Christ abolished all the reluctance nature feels to a dissolution; and, triumphing in Him, who is the resur rection and the life, he departed, April the 7th, in the fifty fifth year of his age, and the twenty-first of his eminent usefulness. It may not be unacceptable to subjoin here one of his plain, rough letters, to the society in London:-- April, 1762.] JOURNAL. 87 “Haworth, January 9, 1760. “GRACE, mercy, and peace, be to you from God our Father, and from our Lord Jesus. It is well with four sorts of people, that you have had, or now have, to do with.

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. I had added, “This is your fault; for if you had attended the church, as you ought to have done, your presence and example would not have failed to influence the whole congregation.” And so it appeared: 1 saw not one to-day either laughing, talking, or staring about; but a remarkable seriousness was spread from the one cnd of the church to the other. Mon. 17.--I preached at Ahaskra to all the Protestants in 94 REv. J. wesLEY’s [May, 1762. or near the town. But their Priests would not suffer the Papists to come. What could a Magistrate do in this case? Doubtless he might tell the Priest, “Sir, as you enjoy liberty of conscience, you shall allow it to others. You are not persecuted yourself: You shall not persecute them.” Tues. 18.--I preached at Ballinasloe about ten in the morning, and in the evening at Aghrim. Thursday, 20. I rode on to Hollymount. The sun was extremely hot, so that I was much exhausted. But after a little rest, I preached in the church-yard without any weariness. Fri. 21.--I preached at Balcarrow church at ten to a deeply serious congregation, and in the Court-House at Castlebar in the evening. Sunday, 23. The chief family in the town made a part of our congregation. And whether they received any benefit thereby or no, their example may bring others who will receive it. Mon. 24.--I went with two friends, to see one of the greatest natural wonders in Ireland,--Mount-Eagle, vulgarly called Crow-Patrick. The foot of it is fourteen miles from Castlebar. There we left our horses, and procured a guide. It was just twelve when we alighted; the sun was burning hot, and we had not a breath of wind. Part of the ascent was a good deal steeper than an ordinary pair of stairs. About two we gained the top, which is an oval, grassy plain, about an hundred and fifty yards in length, and seventy or eighty in breadth. The upper part of the mountain much resembles the Peak of Teneriffe. I think it cannot rise much less than a mile perpendicular from the plain below.

I think it cannot rise much less than a mile perpendicular from the plain below. There is an immense prospect on one side toward the sea, and on the other over the land. But as most of it is waste and uncultivated, the prospect is not very pleasing. At seven in the evening I preached at Newport, and at six in the morning. I then returned to Westport, and began reading Prayers at ten. After sermon I had a little con versation with Lord Westport, an extremely sensible man, and would gladly have stayed with him longer, but that I had promised to be at Castlebar; where, in the evening, I preached my farewell sermon to a numerous congregation. Wed, 26.--We took horse at four, to enjoy the cool of the morning. At seven the sun was warm enough: I verily think as warm as in Georgia. We could not have borne it, but the wind was in our face. However, in the afternoon we got well to Galway. There was a small society here, and (what is not com June, 1762.] JOURNAL. 95 mon) all of them were young women. Between seven and eight I began preaching in the Court-House to a mixed multitude of Papists and Protestants, rich and poor, who appeared to be utterly astonished. At five in the morning I preached again, and spoke as plain as I possibly could. But to the far greater part it seemed to be only “as the sound of many waters.” Thur. 27.--We had another Georgian day; but having the wind again full in our face, after riding about fifty English miles, we got well to Ennis in the afternoon. Many being ready to make a disturbance at the Court-House, I left them to themselves, and preached over against Mr. Bindon’s house, in great quietness. Fri. 28.--I was informed, that a few days before, two of Mr. B-’s maids went to bathe (as the women here frequently do) in the river near his house. The water was not above a yard deep; but there was a deep hole at a little distance. As one of them dashed water at the other, she, endeavouring to avoid it, slipped into the hole, and the first striving to help her slipped in too: Nor was either of them seen any more, till their bodies floated upon the water.

. It was supposed, eight or ten thousand were now actually risen, many of them well armed; and that a far greater number were ready to rise whenever they should be called upon. Those who refused to swear, they threatened to bury alive. Two or three they did bury up to the neck, and left them; where they must quickly have perished, had they not been found in time by some travelling by. At length, toward Easter, a body of troops, chiefly light horse, were sent against them. Many were apprehended and committed to gaol; the rest of them disappeared. This is the plain, naked fact, which has been so variously represented. Thur. 17.--I rode about thirty English miles, through a pleasant and well-cultivated country, to Youghall. It is finely situated on the side of an hill, so as to command a wide sea prospect. I preached in the evening at the Exchange. Abundance of people attended; as did the far greater part of them at five o’clock in the morning. I returned to Cork on Friday. Sunday, 20. At the desire of Captain Taylor, I went to Passage, and preached to many of the town’s people, and as many of the sailors as could attend. On Monday and Tuesday I visited the classes, and observed what was very uncommon; in two years there was neither any increase nor any decrease in this society. Two hundred and thirty-three members I left, and two hundred and thirty-three I find. Thur. 24.--I rode to Kinsale, and preached in the Exchange to a considerable number of attentive hearers. In the afternoon I rode to Bandon, and found the society much lessened, and dead enough. Yet the congregation in the main street was remarkably large, as well as deeply attentive. So it was on Friday. Saturday, 26. I visited the classes, and exhorted them to “be zealous and repent.” The word sunk into their hearts; so that when we met in the evening, they did not seem to be the same persons. They appeared to breathe quite another spirit, every one stirring up his 98 REv. J. wesLEY’s [July, 1762. neighbour. I know not when I have seen so deep and general an impression made in so short a time. Sun. 27.--I returned to Cork, and in the afternoon preached on the Barrack-Hill.

And who can tell, but some of these may bless God for it to all eternity? Many years ago my brother frequently said, “Your day of Pentecost is not fully come; but I doubt not it will: And you will then hear of persons sanctified, as frequently as you do now of persons justified.” Any unprejudiced reader may observe, that it was now fully come. And accordingly we did hear of persons sanctified, in London, and most other parts of England, and in Dublin, and many other parts of Ireland, as frequently as of persons justified; although instances of the latter were far more frequent than they had been for twenty years before. That many of these did not retain the gift of God, is no proof that it was not given them. That many do retain it to this day, is matter of praise and thanksgiving. And many of them are gone to Him whom they loved, praising him with their latest breath; just in the spirit of Ann Steed, the first witness in Bristol of the great salvation; who, being worn out with sickness and racking pain, after she had commended to God all that were round her, lifted up her eyes, cried aloud, “Glory ! Hallelujah!” and died. J Oly RNAL Fri. October 29, 1762.--I left Bristol, and the next day came to London. Monday, NovEMBER 1. I went down to Canterbury. Here I seriously reflected on some late occur rences; and, after weighing the matter thoroughly, wrote as follows:- “WITHoUT any preface or ceremony, which is needless between you and me, I will simply and plainly tell what I dislike in your doctrine, spirit, or outward behaviour. When I say yours, I include brother Bell and Owen, and those who are most closely connected with them. “1. I like your doctrine of Perfection, or pure love; love excluding sin; your insisting that it is merely by faith; that consequently it is instantaneous, (though preceded and followed by a gradual work) and that it may be now, at this instant. “But I dislike your supposing man may be as perfect as an angel; that he can be absolutely perfect; that he can be infallible, or above being tempted; or that the moment he is pure in heart, he cannot fall from it.

Your speaking of yourselves, as though you were the only men who knew and taught the Gospel; and as if, not only all the Clergy, but all the Methodists besides, were in utter darkness. “I dislike something that has the appearance of enthusiasm, overvaluing feelings and inward impressions; mistaking the mere work of imagination for the voice of the Spirit; expecting the end without the means; and undervaluing reason, knowledge, and wisdom in general. “I dislike something that has the appearance of Anti nomianism, not magnifying the Law, and making it honour able; not enough valuing tenderness of conscience, and exact watchfulness in order thereto; using faith rather as contradistinguished from holiness, than as productive of it. “But what I most of all dislike is, your littleness of love to your brethren, to your own society; your want of union of heart with them, and bowels of mercies toward them; your want of meekness, gentleness, longsuffering; your impatience of contradiction; your counting every man your enemy that reproves or admonishes you in love; your bigotry, and narrowness of spirit, loving in a manner only those that love you; your censoriousness, proneness to think hardly of all who do not exactly agree with you; in one word, your divisive spirit. Indeed I do not believe that any of you either design or desire a separation; but you do not enough fear, abhor, and detest it, shuddering at the very thought: And all the preceding tempers tend to it, and gradually prepare you for Nov. 1762.] JOURNAL, 121 it. Observe, I tell you before. God grant you may immediately and affectionately take the warning ! “3. As to your outward behaviour, I like the general tenor of your life, devoted to God, and spent in doing good. “But I dislike your slighting any, the very least Rules of the Bands or society; and your doing anything that tends to hinder others from exactly observing them. Therefore, “I dislike your appointing such meetings as hinder others from attending either the public preaching, or their class or band; or any other meeting, which the Rules of the society, or their office requires them to attend. “I dislike your spending so much time in several meetings, as many that attend can ill spare from the other duties of their calling, unless they omit either the preaching, or their class, or band.

8.--I began visiting the classes; in many of which we had hot spirits to deal with. Some were vehement for, some against, the meetings for prayer, which were in several parts of the town. I said little, being afraid of taking any step which I might afterwards repent of One I heard of on Friday, and five on Saturday, who, if I did not act as they thought best, would leave the society. I cannot help it. I must still be guided by my own conscience. Tues. 16.--I preached at Deptford and Welling, and Wednesday, 17, rode on to Sevenoaks. But it was with much difficulty; for it was a sharp frost, and our horses could very hardly keep their feet. Here, likewise, I found several who believed that God had cleansed them from all sin; and all of them (except perhaps one) lived so that one might. believe them. Fri. 19.--I called upon Jane Cooper, praising God in the fires. The next day I saw her for the last time, in every thing giving thanks, and overcoming all by the blood of the Lamb. A day or two after she fell asleep. From Monday, 22, to Friday, 26, I was employed in answering the Bishop of Gloucester's book. Wednesday, 24. Being determined to hear for myself, I stood where I could hear and see, without being seen. George Bell prayed, in the whole pretty near an hour. His fervour of spirit I could not but admire. I afterwards told him what I did not admire; namely, 1. His screaming, every now and then, in so strange a manner, that one could scarce tell what he said: 2. His thinking he had the miraculous discernment of spirits: And, 3. His sharply condemning his opposers. Thur. 25.--I buried the remains of Jane Cooper, a pattern of all holiness, and of the wisdom which is from above; who was snatched hence before she had lived five-and-twenty years. In good time ! God, who knew the tenderness of her spirit, took her away “from the evil to come.” Mon. 29.--I retired, to transcribe my answer to Bishop Dec. 1762.] JOURNAL. 123 Warburton. My fragments of time I employed in reading, and carefully considering, the lives of Magdalen de Pazzi, and some other eminent Romish saints. I could not but observe, 1. That many things related therein are highly improbable.

Soon after we had put off, I perceived it leaked on all sides, nor had we anything to lade out the water. When we came toward the middle of the river, which was three miles over, the wind being high, and the water rough, our boatmen seemed a little surprised; but we encouraged them to pull away, and in less than half an hour we landed safe. Our horses were brought after us; and the next day we rode on to Kinghorn-Ferry, and had a pleasant passage to Leith. Sun. 29.--I preached at seven in the High-School yard at Edinburgh. It being the time of the General Assembly, which drew together, not the Ministers only, but abundance of the Nobility and Gentry, many of both sorts were present; but abundantly more at five in the afternoon. I spake as plain as ever I did in my life. But I never knew any in Scotland offended at plain dealing. In this respect the North Britons are a pattern to all mankind. Mon. 30.--I rode to Dunbar. In the evening it was very June, 1763.] JOURNAL. 135 cold, and the wind was exceeding high: Nevertheless, I would not pen myself up in the Room, but resolved to preach in the open air. We saw the fruit: Many attended, notwithstanding the cold, who never set foot in the Room; and I am still persuaded much good will be done here, if we have zeal and patience. Tues. 31.--I rode to Alnwick, and was much refreshed among a people who have not the form only, but the spirit, of religion, fellowship with God, the living power of faith divine. Wednesday, JUNE 1. I went on to Morpeth, and preached in a ground near the town, to far the most serious congregation which I had ever seen there. At one I preached to the loving colliers in Placey, and in the evening at Newcastle. Sat. 4.--I rode, though much out of order, to Sunderland, and preached in the evening at the Room. I was much worse in the night, but toward morning fell into a sound sleep, and was refreshed. Sunday, 5. I designed to preach abroad this morning; but the wind and rain hindered. So at eight I preached in the Room again, purposing to preach in the street at noon; but Mr.

xii., a while since, I was struck with your exposition of the ninth verse: ‘Perhaps these expressions, fathers of our flesh and Father of spirits, intimate that our earthly fathers are only the parents of our bodies; our souls not being derived from them, but rather created by the immediate power of God, and infused into the body from age to age. But meeting with a curious old book, which asserts a contrary doctrine, I hope you will pardon my freedom in transcribing, and begging your thoughts upon it. “‘That souls are not immediately infused by God, but mediately propagated by the parent, is proved, 1. From the 154 REV. J. WESLEY’s [Oct. 1763. divine rest; And he rested on the seventh day from all the work which he had made : (Gen. ii. 2:) 2. From the blessing mentioned Gen. i. 28; And God blessed them, and said unto them, Be fruitful, and multiply; for this does not relate to a part, but to the whole, of man: 3. From the generation of Seth; And Adam begat a son in his own likeness, after his image; (Gen. v. 3;) for this image principally consisted in the soul:4. From the procession of the soul from the parent, mentioned Gen. xlvi. 26; All the souls which came out of his loins: 5. From the very consideration of sin; for they are infused, (1.) Either pure, and then, (i.) They will either be free from original sin, the primary seat of which is the soul; and so God will be cruel in condemning the soul for what it is not guilty of; or, (ii.) We must suppose the impure body to pollute the soul, which is absurd: Or, (2.) They are infused impure; and, in that case, God will be the cause of impurity, which is impossible. This is further proved from the doctrine of regeneration; for that which is regenerated was also generated or begotten; but the whole man is regenerated, therefore the whole man is generated. Compare John iii. 6, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; and Eph. iv. 23, And be renewed in the spirit of your mind. “‘That the human soul is propagated by the parents toge ther with the body, is further proved, 1.

“‘That the human soul is propagated by the parents toge ther with the body, is further proved, 1. By the creation of Eve, whose soul is not said to have been breathed into her by God: 2. From the confession of David; Behold, I was shapen in iniquity, and in sin did my mother conceive me; (Psalm li. 5;) which words cannot possibly relate to the body only: 3. From our redemption: What Christ did not assume, he did not redeem; if, therefore, he did not assume his soul, together with his body, from the Virgin Mary, our souls are not redeemed by Christ; which is evidently false: 4. From similar expressions, Job x. 8, Thy hands have made and fashioned me; and Psalm cxxxix. 13, For thou hast possessed my reins; thou hast covered me in my mother’s womb ; where God is said to have formed us with his own hands, which yet is no otherwise done than mediately by generation: 5. From the nature of the begetter and the begotten: They are of one species; but the man who begets consisting of a soul and body, and a body without a soul, are not of one species. Nov. 1763.] JOURNAL. 155 “‘Again, supposing the soul to be infused by the Deity, either, 1. It will be free from sin, and so God himself will be accused as guilty of injustice, in condemning a pure spirit, and infusing it into an impure body; or, 2. He will be accounted the author of the soul’s pollution, by uniting it, a pure spirit, to an impure body, in order that it should be polluted: 3. A double absurdity will follow upon this supposition; viz., (1.) The organical parts of man only will be slaves to sin: (2.) The immortal spirit would be corrupted by the mortal body: (3.) Or if the soul, being thus infused, be polluted by sin, it will follow, that God is expressly assigned to be the cause of sin; which is the highest blasphemy.’” Fri. 28.--At the request of the little society there, I rode round by Braintree. Here I met with one who was well acquainted with the Honourable Mr. If he answers the character Mr. S gives, he is one of the most amiable men in the world. O, what keeps us apart?

Mon. 26.--I began preaching at a large, commodious place in Bartholomew-Close. I preached there again on Wednes day, and at both times with peculiar liberty of spirit. At every place this week I endeavoured to prepare our brethren for renewing their covenant with God. Sun. JANUARY 1, 1764.--We met in the evening for that solemn purpose. I believe the number of those that met was considerably larger than it was last year. And so was the blessing: Truly the consolations of God were not small with us. Many were filled with peace and joy; many with holy fear, and several backsliders were healed. On some of the following days, I visited the little societies near London. Thursday, 12. I preached at Mitcham; and in the afternoon rode to Dorking. But the gentleman to whose house I was invited, seemed to have no desire I should preach. So that evening I had nothing to do. Friday, 13. I went at noon into the street; and in a broad place, not far from the market-place, proclaimed “the grace of our Lord Jesus Christ.” At first two or three little children were the whole of my congregation: But it quickly increased, though the air was sharp, and the ground exceeding wet: And all behaved well but three or four grumbling men, who stood so far off that they disturbed none but themselves. I had purposed to preach there again in the morning; but a violent storm made it impracticable. So, after preaching at Mitcham in the way, I rode back to London. Mon. 16.--I rode to High-Wycombe, and preached to a more numerous and serious congregation than ever I saw there before. Shall there be yet another day of visitation to this careless people? A large number was present at five in the morning: But my face and gums were so swelled I could hardly speak. After I took horse, they grew worse and worse, till it began to rain. I was then persuaded to put on an oil-case hood, which (the wind being very high) kept rubbing continually on my cheek, till both pain and swelling were gone. Between twelve and one we crossed Ensham-Ferry. The Feb. 1764.] JOURNAL, 159 water was like a sea on both sides.

1764.] JOURNAL, 159 water was like a sea on both sides. I asked the ferryman, “Can we ride the causeway?” He said, “Yes, Sir; if you keep in the middle.” But this was the difficulty, as the whole causeway was covered with water to a considerable depth. And this in many parts ran over the causeway with the swift ness and violence of a sluice. Once my mare lost both her fore feet, but she gave a spring, and recovered the causeway: Otherwise we must have taken a swim; for the water on either side was ten or twelve feet deep. However, after one or two plunges more, we got through, and came safe to Witney. The congregation in the evening, as well as the next day, was both large and deeply attentive. This is such a people as I have not seen,--so remarkably diligent in business, and, at the same time, of so quiet a spirit, and so calm and civil in their behaviour. Thur. 19.--I rode through Oxford to Henley. The people here bear no resemblance to those of Witney. I found a wild, staring congregation, many of them void both of common sense and common decency. I spoke exceeding plain to them all, and reproved some of them sharply. Friday, 20. I took (probably my final) leave of Henley, and returned to London. Mon. 23.--I rode to Sundon, and preached in the evening to a very quiet and very stupid people. How plain is it, that even to enlighten the understanding is beyond the power of man After all our preaching here, even those who have constantly attended no more understand us than if we had preached in Greek. Thur. 26.--Returning from Bedford, I tried another way to reach them. I preached on, “Where their worm dieth not, and the fire is not quenched;” and set before them the terrors of the Lord, in the strongest manner I was able. It seemed to be the very thing they wanted. They not only listened with the deepest attention, but appeared to be more affected than I had ever seen them by any discourse whatever. IVed. FEBRUARY 1.--I buried the remains of William Hurd, a son of affliction for many years, continually struggling with inward and outward trials. But his end was peace. Thur. 2.--I preached again in the Foundery, which had been repairing for several weeks.

2.--I preached again in the Foundery, which had been repairing for several weeks. It is not only firm and safe, (whereas before the main timbers were quite decayed,) but clean and decent, and capable of receiving several hundreds JT1Ore. 160 Rev. J. wesLEY’s [Feb. 1764. Sun. 5.--I began Mr. Hartley’s ingenious “Defence of the Mystic Writers.” But it does not satisfy me. I must still object, 1. To their sentiments. The chief of them do not appear to me to have any conception of church communion. Again, they slight not only works of piety, the ordinances of God, but even works of mercy. And yet most of them, yea, all that I have seen, hold justification by works. In general, they are “wise above what is written,” indulging themselves in many unscriptural speculations. I object, 2. To their spirit, that most of them are of a dark, shy, reserved, unsociable temper. And that they are apt to despise all who differ from them, as carnal, unenlightened men. I object, 3. To their whole phraseology. It is both unscriptural, and affectedly mysterious. I say, affectedly; for this does not necessarily result from the nature of the things spoken of St. John speaks as high and as deep things as Jacob Behmen. Why then does not Jacob speak as plain as him? Mon. 6.--I opened the new chapel at Wapping, well filled with deeply attentive hearers. Thursday, 16. I once more took a serious walk through the tombs in Westminster Abbey. What heaps of unmeaning stone and marble ! But there was one tomb which showed common sense; that beautiful figure of Mr. Nightingale, endeavouring to screen his lovely wife from Death. Here indeed the marble seems to speak, and the statues appear only not alive. After taking Brentford, Deptford, Welling, and Seven oaks, in my way, on Thursday, 23, I rode to Sir Thomas I'Anson’s, (at New-Bounds, two miles beyond Tunbridge,) just quivering on the verge of life, helpless as a child, but (as it seems) greatly profited by this severe dispensation. The hall, stair-case, and adjoining rooms, just contained the people in the evening. One poor backslider, whom Providence had brought thither, was exceedingly wounded. I left her resolved to set out once more, if haply God might heal her. Fri. 24.--I returned to London. Wednesday, 29. I heard “Judith,” an Oratorio, performed at the Lock.

H.’s hall, at Gainsborough. Almost as soon as I began to speak, a cock began to crow over my head; but he was quickly dislodged, and the whole congregation, rich and poor, were quiet and attentive. Sun. 8.--I set out for Misterton, though the common road was impassable, being all under water; but we found a way to ride round. I preached at eight, and I saw not one inattentive hearer. In our return, my mare, rushing violently through a gate, struck my heel against a gate-post, and left me behind her in an instant, laid on my back at full length. She stood still till I rose and mounted again; and neither of us was hurt at all. Mon. 9.--I had designed to go by Authorp-Ferry and Winterton to Hull; but we had not gone far before the wind rose, so that we judged it would be impossible to pass the Trent at Authorp; so we turned back, and went by Ouston and Brigg. The rain beat vehemently upon us all the way. When we came to Brigg, despairing of being able to cross the Humber, we thought it best to turn aside to Barrow. When I was here last, the mob was exceeding rude and noisy; but all the people were now quiet and attentive. I was much pleased with their spirit and their behaviour. and could not be sorry for the storm. April, 1764.] JOURNAL. 167 Tues. 10.--The wind abating, we took boat at Barton, with two such brutes as I have seldom seen. Their blasphemy, and stupid gross obscenity, were beyond all I ever heard. We first spoke to them mildly; but it had no effect. At length we were constrained to rebuke them sharply; and they kept themselves tolerably within bounds, till we landed at Hull. I preached at five, two hours sooner than was expected: By this means we had tolerable room for the greatest part of them that came; and I believe not many of them came in vain. Wed. 11.--Between eight and mine I began preaching at Beverley, in a room which is newly taken. It was filled from end to end, and that with serious hearers. Perhaps even these may know the day of their visitation. About one I began at Pocklington. Here, likewise, all were quiet, and listened with deep attention.

Here, likewise, all were quiet, and listened with deep attention. When I came to York, at five in the afternoon, I was fresher than at seven in the morning. During the preaching many were not a little comforted; and one old follower of Christ, more than seventy years of age, was now first enabled to call him Lord by the Holy Ghost. I found that a most remarkable deadness had overspread this people, insomuch that not one had received remission of sins for several months last past. Then it is high time for us to prophesy on these dry bones, that they may live. At this I more immediately pointed in all my following discourses; and I have reason to believe God spoke in his word: To him be all the glory ! Thur. 12.--I spent an hour with John Manners, weak in body, but not in spirit. He is fairly worn out in a good service, and calmly waits till his change shall come. Sun. 15.--In the evening many even of the rich were present, and seriously attentive. But, O! how hardly shall these enter into the kingdom | how hardly escape from “the desire of other things l’’ Mon. 16.--I preached at Tollerton at one. The congregation was large and serious. Some were deeply affected, and wept much: Many received comfort. At six I began preaching in the street at Thirsk. The congregation was exceeding large. Just as I named my text, -“What is a man profited, if he shall gain the whole world and lose his own soul?”--a man on horseback, who had stopped to see what was the matter, changed colour and 168 REv. J. wesLEY’s [April, 1764. trembled. Probably he might have resolved to save his soul, had not his drunken companion dragged him away. Tues. 17.--In consequence of repeated invitations, I rode to Helmsley. When I came, Mr. Conyers was not at home; but, his housekeeper faintly asking me, I went in. By the books lying in the window and on the table, I easily perceived how he came to be so cold now, who was so warm a year ago. Not one of ours, either verse or prose, was to be seen, but several of another kind.

Not one of ours, either verse or prose, was to be seen, but several of another kind. O that our brethren were as zealous to make Christians as they are to make Calvinists / He came home before dinner, and soon convinced me that the Philistines had been upon him. They had taken huge pains to prejudice him against me, and so successfully, that he did not even ask me to preach: So I had thoughts of going on; but in the afternoon he altered his purpose, and I preached in the evening to a large congregation. He seemed quite surprised; and was convinced for the present, that things had been misrepresented. But how long will the conviction last? Perhaps till next month. Wed. 18.--I called upon another serious Clergyman, Vicar of a little town near Pickering. He immediately told me how he had been received by warm men “to doubtful disputations.” He said, this had for a time much hurt his soul; but that now the snare was broken. About one I preached at Smainton, eight or nine miles beyond Pickering, to a small, but deeply serious congregation. When I came to Scarborough, though the wind was very high and very sharp, the multitude of people constrained me to preach abroad; and all, but a few noisy children, behaved remarkably well. Thur. 19.--The Room was filled at five; and the congrega tion this evening was larger than the last. How is the face of things changed here within a year or two ! The society increased four-fold: Most of them alive to God, and many filled with love; and all of them enjoy great quietness, instead of noise and tumult, since God put it into the heart of an honest Magistrate to still the madness of the people. I wrote a letter to-day, which after some time I sent to forty or fifty Clergymen, with the little preface annexed:-- “REv. S1R, “NEAR two years and a half ago, I wrote the following letter. You will please to observe, 1. That I propose no more April, 1764.] JOURNAL, 169 therein than is the bounden duty of every Christian. 2. That you may comply with this proposal, whether any other does or not.

“YoURs of the 15th instant gave me both pain and pleasure. “I was highly delighted with your ardent wishes and endeavours for promoting the spirit of the Gospel among the Preachers and other professors of it; but deeply concerned at the disappointment and opposition you have met with. “It has been always a leading principle with me, (and I pray God confirm and strengthen it more and more) to love * Do not well agree, and never remain together in the same place.-EDIT. 174 REv. J. wesLEY’s [April, 1764. all those labourers of Christ, who give proof by their diligence, their holy and heavenly behaviour, that they love our Lord Jesus Christ in sincerity, even though their sentiments in many things should differ from mine. “And, therefore, though it be absurd to expect an entire union of sentiments in all things, yet the endeavouring, by every Christian method, to “keep the unity of the Spirit in the bond of peace,’ is the indispensable duty of all Christians. Where this spiritual peace and union are not, there faith working by love is not; and where this divine faith is wanting, there Christ is wanting; there his Spirit is wanting; and then, neither circumcision nor uncircumcision will avail us anything. “In this melancholy situation, whilst we are strangers to the divine fruits of the Holy Spirit, let our gifts and talents be what they may, let us speak with the tongues of men and of angels; we are yet nothing in the sight of God! Nay, though his Spirit should spread the Gospel, by our ministry, in the hearts of thousands; yet our own souls will remain but a barren wilderness; and Christ may say, ‘I never knew you.’ “How ought we therefore always to pray, that the peace of God may ever rule in our hearts; that we may be rooted and grounded in love; and that we may constantly follow after the things which make for peace, and things wherewith one may edify another ! “This is the Gospel of Jesus Christ; and may God impress it thoroughly upon the minds and hearts of all! And may the poor despised flock grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ ! I am, dear Sir, “Yours most affectionately, APRIL 20.--(Being Good Friday.) We had a parting blessing at five.

In the evening I preached at Musselborough, and the next on the Calton-Hill, at Edinburgh. It being the time of the General Assembly, many of the Ministers were there. The wind was high and sharp, and blew away a few delicate ones. But most of the congregation did not stir till I had concluded. Sun. 27.--At seven I preached in the High-School yard, on the other side of the city. The morning was extremely cold. In the evening it blew a storm. However, having appointed to be on the Calton-Hill, I began there to an huge congregation. At first, the wind was a little troublesome; but I soon forgot it. And so did the people for an hour and a half, in which I fully delivered my own soul. Mon. 28.--I spent some hours at the General Assembly, composed of about an hundred and fifty Ministers. I was surprised to find, 1. That any one was admitted, even lads, twelve or fourteen years old: 2. That the chief speakers were Lawyers, six or seven on one side only: 3. That a single question took up the whole time, which, when I went away, seemed to be as far from a conclusion as ever, namely, “Shall Mr. Lindsay be removed to Kilmarnock parish or not?” The argument for it was, “He has a large family, and this living is twice as good as his own.” The argument against it was, “The people are resolved not to hear him, and will leave the kirk if he comes.” If then the real point in view had been, as their law directs, majus bonum Ecclesiae,” instead of taking up five hours, the debate might have been determined in five minutes. On Monday and Tuesday I spoke to the members of the society severally. Thursday, 31. I rode to Dundee, and, about half an hour after six, preached on the side of a meadow near the town. Poor and rich attended. Indeed, there is * The greater benefit of the Church.-EDIT, June, 1764.] JOURNAL, } 79 seldom fear of wanting a congregation in Scotland. But the misfortune is, they know everything: So they learn nothing. Fri. JUNE 1.--I rode to Brechin, where Mr. Blair received me in the most friendly manner. In the afternoon I preached on the side of an hill near the town, where we soon forgot the cold.

Thur. 7.--I rode over to Sir Archibald Grant's, twelve computed miles from Aberdeen. It is surprising to see how the country between is improved even within these three years. On every side the wild dreary moors are ploughed up, and covered with rising corn. All the ground near Sir Archibald’s, in particular, is as well cultivated as most in England. About seven I preached. The kirk was pretty well filled, though upon short notice. Certainly this is a nation “swift to hear, and slow to speak,” though not “slow to wrath.” June, 1764.] JOURNAL. 181 Mr. Grant, a gentleman from the county of Murray, came in soon after us; and, understanding we were going north, desired we would call at the Grange-Green in our way. In the morning, Friday, 8, I rode to Old-Meldrum, and preached in the market-place at noon, to a large and serious congregation, among whom were the Minister and his wife. But I was more surprised to see a company of our friends from Aberdeen, several of whom had come on foot, twelve old Scotch miles, and intended to walk back thither the same day. In the afternoon we rode on to Banff. I had designed to preach; but the stormy weather would not permit. We set out early on Saturday morning, and reached Nairn in the evening. Sunday, 10. About eight we reached Inverness. I could not preach abroad, because of the rain; nor could I hear of any convenient room; so that I was afraid my coming hither would be in vain, all ways seeming to be blocked up. At ten I went to the kirk. After Service, Mr. Fraser, one of the Ministers, invited us to dinner, and then to drink tea. As we were drinking tea, he asked at what hour I would please to preach. I said, “At half-hour past five.” The high kirk was filled in a very short time; and I have seldom found greater liberty of spirit. The other Minister came afterwards to our inn, and showed the most cordial affection. Were it only for this day, I should not have regretted the riding an hundred miles. Mon.

Surely this time will not soon be forgotten. Will it not appear in the annals of etermity? Mon. 18.--I set out early, and reached Wooler about four in the afternoon. Some friends from Newcastle met me here, and took me in a chaise to Whittingham. Tuesday, 19. After preaching about noon at Morpeth, we went on to Newcastle. The fire had not gone out since I was here. I felt it as soon as I began to speak; and so, it seems, did the whole congregation. At five in the morning the same spirit was in the midst of us, as well as at seven in the evening; but most of all at the Fell, while I was applying those words, “Believe, and thou shalt be saved.” Thur. 21.--Leaving this house of God, I rode to Carlisle. The day was extremely sultry, so that I was faint and feverish in the evening. However, the next day I got well to Whitehaven. What has continually hurt this poor people is offence. I found the society now all in confusion because a woman had scolded with her neighbour, and another stole a two-penny loaf. I talked largely with those who had been most offended; and they stood reproved. Sunday, 24. About seven I preached at the Gins, and the people flocked together from all quarters. The want of field-preaching has been one cause of deadness here. I do not find any great increase of the work of God without it. If ever this is laid aside, I expect the whole work will gradually die away. Mon. 25.--I rode by Keswick to Kendal. The clouds shaded us most of the way, and the wind was just in our face; other wise we should scarce have been able to bear the heat. A few years ago the fields here were whiteforthe harvest; but the poor people have since been so harassed by Seceders, and disputers of every kind, that they are dry and dead as stones; yet I think some of them felt the power of God this evening; and can he not, “out of these stones, raise up children unto Abraham ?” Tues. 26.--I preached abroad at five; and, I believe, not in vain. Between nine and ten we reached Black-Burton, where there was a general awakening till the jars between Mr. Ingham and Allan laid the people asleep again.

After service one brought his daughter to me, who had been ill some months, just like those near Brechin. Her sister was so two years since; and when that recovered, this was taken. How often must even physicians acknowledge spiritual agents, did not the nerves help them out at a dead lift In the evening I preached at Halifax, where I had the pleasure of meeting Mr. Venn; with whom, in the morning, Saturday, 7, I rode to Huddersfield, and preached between eleven and twelve. The church was pretty well filled, considering the short warning. At half-hour after one we took horse. The sun shone burning hot, and the wind was in our back; but very soon the sky was overcast, and the wind changed, and blew just in our face all the way to Manchester. It was with difficulty that I preached in the evening, my voice being exceeding weak; as I had preached three times a day for ten days, and many of the times abroad. Sun. 8.--I rode to Stockport, and preached at one on a Green at the end of the town. A few wild young men strove July, 1764.] JOURNAL. 187 to make a disturbance; but none regarded them. At five I preached at Manchester, on, “One thing is needful;” and scarce knew how to leave off. At the meeting of the society, likewise, it pleased God to comfort us greatly. Monday, 9. The stewards from various parts gave a good account of the work of God among them, steadily increasing on every side. In the evening curiosity brought to the House many unbelievers, in the proper sense;--men who do not receive the Christian Revelation. I preached on, “Thou shalt love thy neighbour as thyself; ” and proved them sinners on their own principles. Some of the stout-hearted trembled; I hope to more purpose than poor Felix did. Wed. 11.--I gave all our brethren a solemn warning not to love the world, or the things of the world. This is one way whereby Satan will surely endeavour to overthrow the present work of God. Riches swiftly increase on many Methodists, so called: What, but the mighty power of God, can hinder their setting their hearts upon them? And if so, the life of God vanishes away.

By this means do not you encourage his people, and strengthen the hands of his messengers? And is not this the way to enter into the spirit, and share the blessing, of a Christian community? Hereby, likewise, you may have the benefit of the advices and exhortations at the meeting of the society; and also of provoking one another, at the private meetings, to love and to good works. “The ordinary objections to such an union are of little weight with you. You are not afraid of the expense. You already give unto the Lord as much as you need do then : And you are not ashamed of the Gospel of Christ, even in the midst of a crooked and perverse generation. Perhaps you will say, ‘I am joined in affection.’ True; but not to so good effect. This joining half-way, this being a friend to, but not a member of, the society, is by no means so open a confession of the work and servants of God. Many go thus far who dare not go farther, who are ashamed to bear the reproach of an entire union. Either you are ashamed, or you are not. If you are, break through at once; if you are not, come into the light, and do what those well-meaning cowards dare not do. This imperfect union is not so encouraging to the people, not so strengthening to the Preachers. Rather it is weakening their hands, hindering their work, and laying a stumbling block in the way of others; for what can any man think, who knows you are so well acquainted with them, and yet do not join in their society? What can he think, but that you know them too well to come any nearer to them; that you know that kind of union to be useless, if not hurtful? And yet by this very union is the whole (external) work of God upheld throughout the nation; besides all the spiritual good which accrues to each member. O delay no longer, for the July, 1764.] JOURNAL. 189 sake of the work, for the sake of the world, for the sake of your brethren Join them inwardly and outwardly, heart and hand, for the sake of your own soul. There is something not easily explained in the fellowship of the Spirit, which we enjoy with a society of living Christians.

Tues. 18.--I preached again in the court-yard at seven; and it was now that one of the servants, who was in tears the night before, was throughly convinced that God had blotted out all her sins. About moon I preached to a large congre gation at Freshford, on, “Now is the day of salvation.” A little before six, being determined to be no longer cooped up in the Room at Bradford, I began in the main street, near the bridge. In a very short time a multitude of people ran together, and listened with all attention, till an impetuous shower drove part of them away: The rest would not stir Sept. 1764.] JOURNAL. 197 till I concluded. I then gave notice of meeting the society; but a crowd of people pressed in with them. Seeing their earnestness, I was unwilling to hinder; so we had quickly another large congregation; and I know not if we have had such a season at Bradford for twice seven years before. Wed. 19.--At five we had such a congregation as does not use to meet here at that hour. At nine I preached again at Comb-Grove, and found again that God was there. Is not this an instance of ten thousand of God’s choosing the foolish things of the world to confound the wise?--Here is one that has not only a weak natural understanding, but an impetuosity of temper, bordering upon madness; and hence both her sentiments are confused, and her expressions odd and indigested; and yet, notwithstanding this, more of the real power of God attends these uncouth expressions than the sensible discourses of even good men who have twenty times her understanding. Thus I have many times known God attach his power to the words of extremely weak men. The humble overlooked the weakness of the men, and rejoiced in the power of God. But all his power is unacknowledged, unfelt, by those who stumble at the weakness of the instrument. I reached Bristol time enough to preach in the evening upon Redcliff-Hill. A malignant fever had lately broke out upon the very spot, which much increased the number and seriousness of the congregation. Sat. 22.--I was much refreshed by hearing the experience of Mary G , once a determined enemy to the doctrine of Perfection, opposing it with great eagerness and many reasons; but now an happy witness of it.

All attended, and a considerable part seemed to understand something of what was spoken; nor did any behave uncivilly when I had done; and I believe a few did not lose their labour. It was easy in the evening to observe the different spirit of the congregation at Yarmouth. Almost all seemed to feel the power of God, and many were filled with consolation. Fri. 12.--I returned to Norwich, and inquired into the state of the society. I have seen no people in all England or Ireland so changeable as this. This society, in 1755, consisted of eighty-three members; two years after, of an hundred and thirty-four; in 1758 it was shrunk to an hundred and ten. In March, 1759, we took the Tabernacle; and within a month the society was increased to above seven hundred and sixty. But nearly five hundred of these had formerly been with James Wheatley, and having been scattered abroad, now ran together they hardly knew why. Few of them were throughly awakened; most deeply ignorant; all bullocks unaccustomed to the yoke, having never had any rule or order among them, but every man doing what was right in his own eyes. It was not, therefore, strange, that the next year, only five hundred and seven of these were left. In 1761 they were farther reduced, namely, to four hundred and twelve. I cannot tell how it was, that in 1762 they were increased again to six hundred and thirty. But the moon soon changed, so that in 1763, they were shrunk to three hundred and ten. This large reduction was owing to the withdrawing the sacrament, to which they had been accustomed from the time the Taber nacle was built. They are now sunk to an hundred and seventy-four; and now probably the tide will turn again. 200 Rev. J. wesLEY’s [Nov. 1764. Sun. 14.--At seven I clearly and strongly described the height and depth of Christian holiness: And (what is strange) I could not afterward find that any one person was offended. At ten we had a congregation indeed; I trust, all of one heart. I went, as usual, to the cathedral in the afternoon, and heard a sound, practical sermon. About five our great congregation met, and (what has seldom been known) very quietly.

Mon. 18.--I set out for Norwich, and spent a few days there with more comfort than I had ever done before. The congregations were not only more numerous than ever, but abundantly more serious: And the society appeared to be more settled, and more loving to each other. Monday, 25. In my way to Yarmouth I read Dr. Watts, on “The Improvement of the Mind.” He has many just and useful observations, mixed with some that are not just, and with more that are of little use, besides that they are trite and obvious. I preached at seven in a preaching-house built for the General Anabaptists; one of the most elegant buildings I have seen; which was well filled both this and the following evening with serious and attentive hearers. There now seems to be a general call to this town: Surely some will hear the voice that raises the dead. We returned to Norwich on Wed nesday, and left it on Thursday morning, in a wonderful day of frost and snow, and sleet and wind. However, we reached March, 1765.] JOURNAL, 205 Lakenheath in the afternoon. Considering the weather, there was a large congregation. Mr. I. read prayers, and I preached, with great liberty of spirit, on, “What is a man profited, if he gain the whole world, and lose his own soul?” Fri. MARCH 1.--I read Prayers and preached at seven in the morning. It was noon before we could procure a post-chaise. We then pushed on, though the snow lay deep on the ground, to the great inn at Hockerill, the dearest house I ever was at, So fare it well. In the morning we went on to London. Sun. 10.--I made a collection in our congregation for the poor weavers who are out of employment. It amounted to about forty pounds. In the evening our own society met, and contributed fourteen pounds more, to relieve a few of their own distressed members. Mon. 11.--I took horse with Mr. Pennington for Bristol. In two or three hours my mare fell lame, without any discernible cause; and in an hour or two after, the beast he rode was taken ill, and grew worse and worse, till she dropped down and died. So I was glad to go into a machine which was driving by; and the next evening I reached Bristol. Mon.

Sun. 24.--At seven I preached at Manchester, on, “I beseech you, suffer the word of exhortation; ” and observed, that the exhortation which it is particularly difficult to suffer, is that--to accept of salvation now, and now to improve the whole grace of God. The evening congregation was far larger than the House could contain, and all seemed to have the hearing ear. Tues. 26.--It rained all the way to Little-Leigh; but from thence we had a pleasant ride to Chester. As several ships were ready to sail from Park-Gate, I waited here two days. But the wind continuing foul, on Friday, 29, I crossed over to Liverpool. I was surprised at the evening congregations, particularly on Sunday. The House, even with the addition of three new galleries, would not near contain the congregation; and I never before observed the word to take such effect upon them. So that I was not sorry the wind continued in the same point on Monday, Tuesday, and Wednesday. Only it shifted a little on Wednesday morning: On which some impatient Captains sailed immediately. But in a few hours it came full west again; so that they were glad to get well back. Thur. APRIL 4.--I rode to Bolton, and not being expected was the more welcome. The House was filled in the evening, and the hearts of many filled with joy and peace in believing. APRIL 5.--(Being Good-Friday.) Mr. Johnson preached at five: I preached at twelve and at six. What a blessed calm has God at length given to this poor, shattered society For many years the men of bitter and contentious spirits April, 1765.] JOURNAL.- 207 were harassing them continually. But they are now sunk into quiet, formal Presbyterians; and those they have left enjoy God and one another. Sat. 6.--I returned to Liverpool; and on Wednesday, 10, the wind continuing west, I set out northward, and in the evening found a friend’s house, James Edmondson’s, near Garstang. Thursday, 11. We rode on to Francis Gilbert's, at Kendal, where there is now a real work of God. The genuine Gospel now takes root, and sinners are converted to God. Sat. 13.--We rode through much wind and rain to Barnard Castle. In the evening I preached in the new preaching-house, (not opened before,) and at eight in the morning.

29.--I rode with James Kershaw through a fruitful country to Kilmarnock, and thence to Ayr. After a short bait May, 1765.] JOURNAL, 209 at Maybole in the afternoon, we went on to Girvan, a little town on the sea-shore. Tuesday, 30. We rode over high and steep mountains, between Ballantrae and Stanrawer; where we met with as good entertainment of every kind as if we had been in the heart of England. We reached Port-Patrick about three o’clock, and were immediately surrounded with men, offering to carry us over the water. But the wind was full in our teeth. I determined to wait till morning, and then go forward or backward, as God should please. Wed. MAY 1.--The wind was quite fair; so, as soon as the tide served, I went on board. It seemed strange to cross the sea in an open boat, especially when the waves ran high. I was a little sick, till I fell asleep. In five hours and an half we reached Donaghadee; but my mare could not land till five hours after, so that I did not reach Newtown till past eight. I spent the next day here, endeavouring to lift up the hands of a poor, scattered, dejected people. In the evening I preached on the Green: Though it was exceeding cold, none of the congregation seemed to regard it. And a few of them do “remember from whence” they “are fallen, and” resolve to “do the first works.” Fri. 3.--I rode on to Lisburn, and in the evening preached in the market-house. The wind was as keen as in December; yet a large congregation attended. I then met what was left of the society; and the spirit of many that were faint revived. Saturday, 4. I preached in the Room at five, which had been discontinued for three years. And this alone would account for the scattering of the people, and the deadness of them that remained. In the evening I preached in the Linen-Hall, so called, a large Square, with piazzas on three sides of it. And so deep an attention I never saw in the people of Lisburn before. Sun. 5.--For the sake of the country people, I delayed the morning preaching till half an hour past mine.

B. There are oaths of several honest men; and shall we take your word for it, that all is but misinformation? W. There was no oath given or taken. Besides, if it be 216 REv. J. weslEY’s [May, 1765. enough to accuse, who shall be innocent? I can appeal to the determination of the great day of judgment, that the large catalogue of matters laid to me are either things invented or mistaken. B. Did not you ride with your sword in the time of the Committee of Safety, and engage with them? W. Whatever imprudences in civil matters you may be informed I am guilty of, I shall crave leave to acquaint your Lordship, that, His Majesty having pardoned them fully, I shall wave any other answer. B. In what manner did the Church you spake of send you to preach 7 At this rate every body might preach. W. Not every one. Everybody has not preaching gifts and preaching graces. Besides, that is not all I have to offer to your Lordship to justify my preaching. B. If you preach, it must be according to order; the order of the Church of England upon ordination. W. What does your Lordship mean by ordination? B. Do not you know what I mean? W If you mean that sending spoken of in Romans x., I had it. B. I mean that. What mission had you? W. I had a mission from God and man. B. You must have it according to law, and the order of the Church of England. W. I am not satisfied in my spirit therein. B. Not satisfied in your spirit ! You have more new coined phrases than ever were heard of ! You mean your conscience, do you not? W. Spirit is no new phrase. We read of being sanctified in soul, body, and spirit. B. By spirit there we are to understand the upper region of the soul. W. Some think we are to take it for the conscience; but if your Lordship like it not so, then I say I am not satisfied in conscience, as touching the ordination you speak of. B. Conscience argues science, science supposes judgment, and judgment reason. What reason have you that you will not be thus ordained ? W.

About six I began in the street at Bolton. The wind was then high, and cold enough; but I soon forgot it, and so did most of the people, being almost as thirsty as those at Brimsley. When I began on Sunday, in the afternoon, the wind was exceeding sharp; but it fell in a few moments, and we had a mild, agreeable summer evening. Mon. 14.--I preached at Middleton, six miles from Man chester. A sharp shower of hail began in the middle of the sermon; but scarce any went away. Tuesday, 15. We rode to Chapel-en-le-Frith. We had a rough salutation in riding through the town; at the end of which a multitude of people being gathered together in a convenient meadow, I preached on, “By grace are ye saved through faith.” God spoke in his word. It was an acceptable time, and few went empty away. In riding over the dreary mountains of the High-Peak we met with several storms: But we were no worse when we came to Rotherham, where I preached in the evening. The spirit of the congregation was able to enliven the dullest Preacher. Indeed it was good to be here. Wednesday, 16. About two in the afternoon, I had another kind of congregation at Doncaster, wild and stupid enough. Yet all were tolerably civil, many attentive, and some affected. Thence we hasted to Epworth. Here I took knowledge of the same spirit as at Rotherham. What a blessing is it, to be with those who are alive to God! But how few duly value this blessing ! Fri. 18.--I set out for the eastern part of Lincolnshire, and after preaching at Awkborough and Barrow in the way, came the next day to our old friends at Grimsby. It put me in mind of Purrysburg, in Georgia. It was one of the largest towns in the county: It is no bigger than a middling village, containing a small number of half-starved inhabitants, without any trade, either foreign or domestic. But this they have; they love the Gospel, hardly six families excepted. And a large proportion of them have found “it is the power of God unto salvation.” Mon. 21.--Between nine and ten I began preaching in an open place at Louth. The mob here used to be exceeding boisterous; but none now opened his mouth.

any man wonder, if the members of it were more fierce, sour, and bitter of spirit, than some of them are? For what a pattern have they before them | I know it is commonly said, “The work to be done needed such a spirit.” Not so: The work of God does not, cannot need the work of the devil to forward it. And a calm, even spirit goes through rough work far better than a furious one. Although, therefore, God did use, at the time of the Reformation, some sour, over-bearing, passionate men, yet he did not use them because they were such, but notwithstanding they were so. And there is no doubt, He would have used them much more, had they been of an humbler and milder spirit. Tues. 24.--Before eight we reached Dumfries, and after a short bait pushed on in hopes of reaching Solway-Frith, before the sea was come in. Designing to call at an inn by the Frith side, we inquired the way, and were directed to leave the main road, and go straight to the house which we saw before us. In ten minutes Duncan Wright was embogged: However, the horse plunged on, and got through. I was inclined to turn back; but Duncan telling me I needed only go a little to the left, I did so, and sunk at once to my horse’s shoulders. He sprung up twice, and twice sunk again, each time deeper than before. At the third plunge he threw me on one side, and we both made shift to scramble out. I was covered with fine, soft mud, from my feet to the crown of my head; yet, blessed be God, not hurt at all. But we could not cross till between seven and eight o’clock. An honest man crossed with us, who went two miles out of his way to guide us over the sands to Skilburness; where we found a little clean house, and passed a comfortable night. Wed. 25.--We rode on to Whitehaven. Here I spent the rest of the week. Sunday, 29. I appointed the children to meet me; and desired Mr. Atlay to meet them for the time to come. At one, Robert Williams preached in the market place, to some thousands of people, all quiet and attentive.

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.

It was near full at five in the morning; at noon I believe few were unaffected. When we took horse in the afternoon, it was quite calm, and the sun was extremely scorching; but the wind soon rose, and brought on the clouds; so we had a pleasant ride to Beverley. I preached at six in an House as warm as an oven; and the people were tolerably attentive. Who knows but we may find again, after many days, the bread we are now casting upon the waters? Sat. 19.--I took a view of Beverley Minster, such a parish church as has scarce its fellow in England. It is a most beautiful as well as stately building, both within and without, and is kept more nicely clean than any cathedral which I have seen in the kingdom; but where will it be when the earth is burned up, and the elements melt with fervent heat? About one I preached at Pocklington, (though my strength was much exhausted,) and in the evening at York. Sun. 20.--After preaching at eight, I went to St. Saviour gate church. Towards the close of the Prayers the Rector sent the sexton to tell me the pulpit was at my service. I preached on the conclusion of the Gospel for the day, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” I did not see one person laugh or smile, though we had an elegant congregation. Wed. 23.--I went on to Tadcaster. Here Mr. Ingham had 258 REv. J. wesley’s [July, 1766. once a far larger society than ours; but it is now shrunk into nothing; ours, meantime, is continually increasing. In the evening rich and poor flocked together, to whom I explained, “We know that we are of God; ” namely, “by the Spirit which he hath given us;” by the witness of the Spirit, and by the fruit confirming that witness. Thur. 24.--I preached at Pateley-Bridge. Such a congregation, both for number and seriousness, I have not seen since we left Newcastle. As it rained, I desired the men to put on their hats; but in two or three minutes they pulled them off again, and seemed to mind nothing but how they might “know the grace of our Lord Jesus Christ.” Fri.

Thursday, 12, and the two following days, I examined the society in Bristol. Still I find the greatest part to be in peace and love, and none blamable as to their outward conversation; but life, power, and “struggling into God,” are wanting: Few are agonizing to be altogether Christians. Mon. 16.--Finding no ship which could take over me and my horses, I set out, with Thomas Dancer, for Liverpool. Wednesday, 18. I reached Wednesbury, but with difficulty; for my horse, which I left in October, to rest for six months, had been rode all the winter, and was now galled, jaded, and worn to skin and bones. Thur. 19.--Pushing through the rain and violent wind, we came in the evening to Nantwich. But I knew not where to go, till a good woman in the street asked me, if Mr. Wesley was come; and conducted me to the place where the people were waiting. Many were noisy at first, because they could not get in: But when they did, all was silent. Fri. 20.--I rode on through more storms to Liverpool: But here too I found no ship to carry my horses; so, Monday, 23, I set out for Portpatrick. This day we rode but about forty miles; the next to Kendal, where I preached at six, and spent a comfortable evening at Serjeant Southwell's. Wednesday, 25. The rain, which began yesterday moon, continued till noon to-day, without intermission: But though driven against us by a strong wind, it was nothing so troublesome as the piercing cold, while we afterwards rode between the snowy mountains, the road also being covered with snow. However, after a short bait at Keswick, we reached Cockermouth in the afternoon. April, 1767.] JoURNAL. 275 The mare T. Dancer rode being now quite lame, I left him to cross over at Whitehaven; and Mr. Atlay, who came just in time, offered to accompany me to Portpatrick. Thursday, 26. We rode through miserable roads to Solway-Frith: But the guides were so deeply engaged in a cock-fight, that none could be procured to show us over. We procured one, however, between three and four: But there was more sea than we expected; so that, notwithstanding all I could do, my legs and the skirts of my coat were in the water.

25.--I rode to Shronill, and preached at twelve to the largest congregation I have ever seen there. Thence we crossed the country to Kilfinnan. I had hardly begun to speak, when a young person, a kind of a gentleman, came, and took great pains to make a disturbance. Mr. Dancer mildly desired him to desist; but was answered with a volley of oaths and a blow. One of the town then encountered him, and beat him well. But the noise preventing my being heard, I retired a few hundred yards, with the serious part of the congregation, and quietly finished my discourse. Tues. 26.--I went on to Cork, and on Thursday, 28, to Bandon. This evening I preached in the House; the next, in the main street: But the wind was so high and so cold, that none either could or would bear it but those who really desired to save their souls. I judged the House would hold these: So the next evening I preached within; and when the benches were removed, it held the greatest part of the congre gation: And those who could not get in heard tolerably well, either at the doors or windows. Sunday, 31. We had most of them again at seven; and I took my leave of them with much satisfaction, after having strongly enforced, “To-day if ye will hear his voice, harden not your hearts.” I would fain have preached abroad at Cork in the evening, but the wind and rain would not permit. Two years ago I left above three hundred in the society; I find an hundred and eighty-seven. What has occasioned so considerable a reduction? I believe the real cause is this:-- Between two and three years ago, when the society was nearly as low as it is now, Thomas Taylor and William June, 1767.] JOURNAL. 281 Pennington came to Cork. They were zealous men, and sound Preachers; full of activity, and strict in discipline, without respect of persons. They set up meetings for prayer in several places, and preached abroad at both ends of the city. Hearers swiftly increased; the society increased; so did the number both of the convinced and the converted.

Hearers swiftly increased; the society increased; so did the number both of the convinced and the converted. I came when the flame was at the height, and preached abroad, in the heart of the city, on the south side of it, near the barracks, and several times in Blackpool, which lies on the north side of it. More and more were stirred up, and there was a greater awakening here than in any part of the kingdom. But misunderstandings crept in between the Leaders, and between some of them and the Preachers. And these increased seven-fold, when one of the Leaders was expelled the society; some believing him faulty, some not, and neither side having patience with the other. Hence a flame of anger succeeded the flame of love, and many were destroyed by it. At the same time some of our brethren learned a new opinion, and warmly propagated it. This heat was almost as destructive as the former; and the effect of both was, the Spirit of God was grieved; his blessing was withheld, and of course the flock was scattered. When they are convinced of their sin, and humbled before him, them, and not before, he will return. Wed, JUNE 3.--As it was fair, though the wind was high and extremely sharp, I preached in an open place at Black pool, to a large number of quiet hearers. On the three following evenings the wind and rain confined us in the House, much against my will; as those who wanted us most could not or would not come thither. JUNE 7.--(Being Whit-Sunday.) The weather turning fair, between four and five in the afternoon I began preaching in George's Street, to such a congregation as that in the Old Camp at Limerick. A solemn awe sat on the faces of the whole assembly while I explained, “If any man thirst, let him come unto me and drink.” Surely some of them found the promise fulfilled, and did drink of the living water | Mon. 8.--I rode to Youghall. When I was here two years ago, a flame was kindled among the people: But it was gone out. And I could not wonder at it; for they have scarce had any preaching since. I purposed staying only a night; but, observing the number and deep attention of the congregation, I stayed another day, and on Tuesday, 9, 282 REv.

287 as the townsmen. In the evening, notwithstanding the cold and blustering winds, I was obliged to preach abroad at Tyrrel's Pass. But the rain on the two following evenings drove us into the House at Edinderry. Saturday, 4. Having now finished my circuit, I went on cheerfully to Dublin. Sun. 5.--Our House was throughly filled, a sight which I have seldom seen. Friday, 10, we observed as a day of fasting and prayer. It was at our last meeting that we found the answer of our prayers. It seemed as if the windows of heaven were opened; the Spirit of grace and supplication was poured out. Many were filled with consolation; and many who had grown weary resolved to set out anew. Tues. 14.--A poor backslider, whom I found ten days ago dying in black despair, told me, “Now I am not afraid to die. I see Jesus just before me, and his face is all glory.” Instances of this kind do by no means prove that a saint cannot fall, even for ever; but only that God is “pitiful, and of tender mercy, not willing any should perish.” Thur. 16.--About ten I reached Donard, seven or eight and twenty English miles from Dublin. Standing under some shady trees, I enforced upon a serious congregation, “All things are ready; come unto the marriage.” From hence I rode on to Baltinglass, and preached on, “By grace are ye saved through faith.” It was sultry hot as we rode to Carlow; so that I was weary and faint when we came in : But I soon recovered, and at seven preached in the Sessions House, to a numerous congregation. But the greater part of them were like blocks, and some like wild asses’ colts. I was constrained to reprove them sharply. They received it well, and behaved with more decency. Fri. 17.--We lost our way in setting out of the town. It rained most of the day: However, this was far better than sultry heat. In the evening we returned to Dublin. In my scraps of time this week I read over that wonderful poem, “Fingal.” If it is genuine, if it is really extant (as many assure me it is) in the Erse language, it is an amazing proof of a genius in those barbarous times, little inferior to Homer or Virgill Mon.

The power of God continues to work with almost irresistible force; and there is good reason to hope it will not be withdrawn, till every soul is converted to God. I have had frequent opportunities of conversing alone with the boys, and find the work has taken deep root in many hearts. The house rings with praise and prayer, and the whole behaviour of the children strongly speaks for God. The number of the new-born is increased since you received your last information. I have been a witness of part; but the whole exceeds all that language can paint.” Another writes, MAY 18: “THE work of God still goes on at Kingswood. Of the hundred and thirty members who have been added to the society since the last Conference, the greater part have received justifying faith, and are still rejoicing in God their Saviour; and (what is the most remarkable) I do not know of one backslider in the place. The outpouring of the Spirit on the children in the school has been exceeding great. I believe there is not one among them who has not been affected more or less. Twelve of them have found peace with God, and some in a very remarkable manner. These have no more doubt of the favour of God than of their own existence: And the Lord is still with them, though not so powerfully as he was two or three weeks since.” J Oly RN AL Saturday, MAY 14, 1768.--I walked once more through Holyrood-House, a noble pile of building; but the greatest part of it left to itself, and so (like the Palace at Scone) swiftly running to ruin. The tapestry is dirty, and quite faded; the fine ceilings dropping down; and many of the pictures in the gallery torn or cut through. This was the work of good General Hawley’s soldiers, (like General, like men ) who, after running away from the Scots, at Falkirk, revenged themselves on the harmless canvass! Sun. 15.--At eight I preached in the High-School yard; and I believe not a few of the hearers were cut to the heart.

Maxfield, or you, took it to be any thing else, it was your own fault, not mine. And when ever you waked out of that dream, you ought not to have laid the blame of it upon me. It is true that joy is one part of ‘the fruit of the Spirit, of the kingdom of God within us. But this is first ‘righteousness, then ‘peace,’ and ‘joy in the Holy Ghost. It is true, farther, that if you love God with ‘all your heart, you may ‘rejoice evermore. Nay, it is true still farther, that many serious, humble, sober-minded believers, who do feel the love of God sometimes, and do then rejoice in God their Saviour, cannot be content with this; but pray continually, that he would enable them to love, and ‘rejoice in the Lord always.” And no fact under heaven is more undeniable, than that God does answer this prayer; that he does, for the sake of his Son, and through the power of his Spirit, enable one and another so to do. It is also a plain fact, that this power does commonly overshadow them in an instant; and that from that time they enjoy that inward and outward holiness, to which they were utter strangers before. Possibly you might be mistaken in this; perhaps you thought you had received what you had not. But pray do not measure all men by yourself; do not imagine you are the universal standard. If you deceived yourself, (which yet I do not affirm,) you should not infer that all others do. Many think they are justified, and are not; but we cannot infer, that none are justified. So neither, if many think they are ‘perfected in love,’ and are not, will it follow that none are so. Blessed be God, though we set an hundred enthusiasts 342 REv. J. wesLEY’s [Sept. 1768. aside, we are still ‘encompassed with a cloud of witnesses,” who have testified, and do testify, in life and in death, that perfection which I have taught these forty years I This per fection cannot be a delusion, unless the Bible be a delusion too; I mean, “loving God with all our heart, and our neigh bour as ourselves.’ I pin down all its opposers to this defini tion of it. No evasion l No shifting the question | Where is the delusion of this?

The rain prevented my preaching abroad, though the Room would ill contain the congregation. Observing many there who seemed quite unawakened, I opened and strongly applied Ezekiel’s vision of the dry bones. Lord, “breathe upon these slain, that they may live!” Fri. 23.--I rode across the country to Charlton, and found the congregation waiting. In the afternoon we went on to Lympsham; but not without some difficulty. The waters were out; so that it was no easy matter either to ride or walk. My horse got into a ditch over his back in water: Nor could Oct. 1768.] JOURNAL. 345 I get to my lodgings the foot-way, till an honest man took me on his shoulders, and so waded through. Sat. 24.--I returned to Bristol. Tuesday, 27. I preached in Pensford at eight; in Shepton-Mallet at one; and at Wincanton in the evening, with far greater freedom than I used to find among that dead people. About one, Wednes day, 28, I preached at Stallbridge, to a large and seriously attentive congregation. Hence I went on to cold, uncomfort able Shaftesbury, and spoke exceeding strong words. All seriously attended; some seemed to understand, and a few to feel, what was spoken. Thur. 29.--I rode to Frome. The people here seem more alive than most I have seen in the circuit; and this is the more strange, because in this town only there is such a mixture of men of all opinions,--Anabaptists, Quakers, Presbyterians, Arians, Antinomians, Moravians, and what not. If any hold to the truth, in the midst of all these, surely the power must be of God. Friday, 30, we observed as a day of fasting and prayer; and it was a good day for many, who no sooner called, than God answered them in the joy of their heart. Sun. OcToBER 2.--I preached at Kingswood, upon, “Quench not the Spirit.” Possibly this people may now have ears to hear, and may despise prophesyings no more. Hereby they have frequently quenched the Spirit, and destroyed his work in their hearts. Wed. 5.--I rode over to Maiden-Bradley, and preached at a httle distance from the town, to as serious a congregation as I ever saw, many of whom were in tears.

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.

365 who rambled hither from Westminster, some months since, in quest of an estate. I clearly saw the providence of God, directing me hither before he was quite starved. Thence we rode to the Garter, near Clonmell; (where we had excellent entertainment;) and the next morning, over exceeding pleasant and well-cultivated mountains, to Waterford. Never was the prospect more gloomy here than at present. Through the continual neglect of the Preachers, the congrega tion was reduced almost to nothing; and so was the society. Yet I found much liberty of speech in the evening, and a strong hope that God would revive his work. I was invited to lodge at Mr. Scott's, a considerable tradesman. I found a young gentlewoman there, a visitant, well-bred, sensible, good-humoured; studious to oblige, and “lacking nothing” but the “one thing.” Saturday, 10. The Room was quite filled in the morning. In the evening I preached in the court to thrice as many as the Room would contain; and all were not only quiet, but attentive. Sun. 11.--The congregation at eight was still larger. But not many seemed to be affected. In the evening the court was filled, and I believe God opened both the understanding and the hearts of many. Afterwards I met the society, and endeavoured to lift up the hands that hung down. Light began to spring up. Misunderstandings vanished away, and the spirits of many revived. Mon. 12.--I laboured to re-unite the poor, shattered society, and to remove the numberless offences which had torn them in pieces. Tuesday, 13. In the evening God began to answer for himself. I scarce ever saw a more deep and general impression made on a congregation. At the meeting of the society, likewise, he refreshed us with “the multitude of peace.” Wed. 14.--I preached in the market-house at Passage, to as dull a congregation as I have seen. They would have been rude enough too, but that they stood in awe of Mr. Freestone, who gave one and another, when they did not regard his signs, a stroke on the head with his stick. By this means the whole multitude was tolerably quiet, and many seemed much affected. A little before twelve I came to Old-Ross, and preached to a small, serious congregation. Thence we went onto Enniscorthy; but the difficulty was, where I should preach. It rained, but 366 REv. J. wesLEY’s [June, 1769.

A great part of the congregation was perfectly void both of sense and modesty. But at this time they were unusually quiet, as I did not take them out of their depth, in opening and applying those words, “It is appointed unto men once to die.” Tues. 17.--We went to Wallingford, a town I never saw before, though I lived so many years at Oxford. How white are the fields here unto the harvest ! The whole town seemed flocking together, rich and poor, in the evening, and received the word with joy. But who will endure to the end? Abun dance of people came again at five in the morning, and were ready to devour the word. How pleasant it is to see the dawn of a work of grace | But we must not lay too much stress upon it. Abundance of blossoms | But when the sun is up, how many of these will wither away ! Having appointed to preach in Oxford at ten, I was under some difficulty. I did not like to preach in the Dissenting meeting-house; and I did not see how to avoid it. But the proprietors cut the knot for me, by locking up the doors. So I preached in James Mears's garden: And to such a congregation as I had not had in Oxford since I preached in St. Mary’s church. Thence we went on to Witney, where we have now a large and commodious House. It was well filled in the evening; and (whoever else did) I found it good to be there; especially at the meeting of the society: The Spirit of glory and of Christ was among them. I had designed to spend another day here; but two of our friends, who were come on purpose from Broadmarston, impor tuned me much to go thither. So I set out with them on Thursday, and came to Broadmarston in the afternoon. The 382 Rev. J. wesley’s [Oct. 1769. lovely family, and the congregation from all parts, made me full amends for my labour. Great was our glorying in the Lord. Many felt the two-edged sword, and many were filled with consolation. Fri. 20.--I had appointed to be in Oxford at eight. So I took horse at two, and took chaises from Shipston, which brought me thither at my time.

This evening the Tolbooth contained the congregation, and at eight in the morning. The stormy wind would not suffer me to preach abroad in the evening; so we retired into the Court-House, as many as could, and had a solemn and comfortable hour. Monday, 23. I walked over to Scone, and took another view of that palace of ancient men of renown, long since mouldered into common dust. The buildings too are now decaying apace. So passes the dream of human greatness! Tues. 24.--I spent a few agreeable hours with Dr. O an upright, friendly, sensible man. Such, likewise, I found Mr. Black, the senior Minister at Perth, who, soon after, went to Abraham’s bosom. Wed. 25.--Taking horse at five, we rode to Dunkeld, the first considerable town in the Highlands. We were agreeably surprised: A pleasanter situation cannot be easily imagined. Afterwards we went some miles on a smooth, delightful road, hanging over the river Tay; and then went on, winding through the mountains, to the Castle of Blair. The mountains, for the next twenty miles, were much higher, and covered with snow. In the evening we came to Dalwhinny, the dearest inn I have met with in North-Britain. In the morning we were informed, so much snow had fallen in the night, that we could get no farther. And, indeed, three young women, attempting to cross the mountain to Blair, were swallowed up in the snow. However, we resolved, with God’s help, to go as far as we could. But about noon we were at a full stop: The snow, driving together on the top of the mountain, had quite 396 REv. J. WESLEY’s [April, 1770. blocked up the road. We dismounted, and, striking out of the road warily, sometimes to the left, sometimes to the right, with many stumbles, but no hurt, we got on to Dalmagarry, and before sunset, to Inverness. Benjamin and William Chappel, who had been here three months, were waiting for a vessel to return to London. They had met a few people every night to sing and pray together; and their behaviour, suitable to their profession, had removed much prejudice. Fri. 27.--I breakfasted with the senior Minister, Mr. M‘Kenzie, a pious and friendly man. At six in the evening I began preaching in the church, and with very uncommon liberty of spirit.

conceive unless he saw it, the change of her countenance, which was horrid and dreadful, yea, diabolical, as long as the fits were upon her, but was remarkably pretty and agreeable, as soon as she came to herself. When old Dr. A r was asked, what her disorder was, he answered, “It is what formerly they would have called being bewitched.” And why should they not call it so now? Because the infidels have hooted witchcraft out of the world; and the complaisant Christians, in large numbers, have joined with them in the cry. I do not so much wonder at this,--that many of these should herein talk like infidels. But I have sometimes been inclined to wonder at the pert, saucy, indecent manner wherein some of those trample upon men far wiser than themselves; at their speaking so dogma tically against what not only the whole world, heathen and Christian, believed in past ages, but thousands, learned as well as unlearned, firmly believe at this day. I instance in Dr. Smollett and Mr. Guthrie, whose manner of speaking concerning witchcraft must be extremely offensive to every sensible man, who cannot give up his Bible. Thur. 5.--I preached at six at Daw-Green, near Dewsbury. All things contributed to make it a refreshing season; the gently-declining sun, the stillness of the evening, the beauty of the meadows and fields, through which The smooth clear “river drew its sinuous train; ” the opposite hills and woods, and the earnestness of the people, covering the top of the hill on which we stood; and, above all, the day-spring from on high, the consolation of the Holy One! Sat. 7-I rode to Miss Bosanquet's. Her family is still a pattern, and a general blessing to the country. Sunday, 8. I preached at Whitechapel, Birstal, and Leeds, at each to as many as my voice could reach. Monday, 9. About noon I preached at Woodhouse, a village near Leeds, where a flame is suddenly broke out. Few days pass without fresh displays of the grace of God, converting sinners to himself; and a spirit of childlike, simple love runs through the whole body of the people. Tuesday, 10. I rode to Harewood, and preached to a large congregation of the same spirit with that at Woodhouse. Here, too, the word of God runs swiftly: many are convinced, and many converted to God.

We had afterwards a fair and pleasant ride to High Wycomb. For many years we had little prospect of doing good here; but now the seed which had been so long dead, springs up into a plentiful harvest. Friday, 19. I conversed particularly with several, who believe God has saved them from sin; and their lives, I find, are suitable thereto, and do in no wise dishonour their profession. Sat. 20.--I returned to London. So rainy a week I have seldom seen; yet we have not had one shower while we were abroad, except on Monday morning. Poor reasoners! who think any instance of Providence too small to be observed or acknowledged ! Mon. 22.--I took horse a little before five, in an exceeding thick fog; but it was gone by noon. The rain, which was suspended all day, began again when we came to Whittle bury; where, notwithstanding the rain and boisterous wind, the Room was filled, both in the evening and morning. On Tuesday noon I preached at Tomcaster, and in the evening at Weedom. Here I heard a remarkable account:-An eminently profane man, two or three days ago, was swearing to his companions, that he should outlive forty of them. 420 REv. J. weslEY’s [Nov. 1770. Instantly he began vomiting blood; and in ten minutes was stone-dead. ... Wed. 24.--I preached at Weedom at five, and about nine at Kislingbury, where I was obliged, by the largeness of the congregation, to stand in the open air. At first the sun on the side was full warm, as it was about noon at Horlston. Thence I rode to Northampton, where we had now a more commodious place to preach in, formerly used by the Presby terians. The people heard with great attention; and many of them came at five in the morning. Thursday, 25. About ten I began at Brighton, where, likewise, the multitude of people constrained me to preach abroad. About two I preached at Haddon, to a far greater multitude, in a delightful meadow. Nor did I find any want of strength when I concluded the day by preaching and meeting the society at Northampton. On Friday I preached at Bedford; on Saturday noon at Hertford; and in the afternoon went on to London. AMon. 29.--I rode to Colchester; and on Tuesday to Norwich. Wednesday, 31.

If credit to the real life you give, Pity a wretch like him should ever live : Sun. MARCH 3.--After preaching at the chapel morning and afternoon, in the evening I preached at Brentford, the next evening at Newbury, and on Tuesday at Bristol. Friday, 8. I went over to Kingswood, and found several of the boys still alive to God. March, 1771.] JOURNAL. 425 Mon. 11.--I set out with John Pritchard, in a severe frost, and about two came to Stroud. Being desired to preach a funeral sermon for good old Mr. Arundel, I willingly complied, and enlarged on, “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” Tues. 12.--The frost changed into rain. About noon I preached at Tewkesbury; and at Worcester in the evening. Wednesday, 13. I had the pleasure of spending an hour at Kidderminster, with that good man, Mr. Fawcett. I reached Shrewsbury but a few minutes before the time of preaching. The mob were quieter than usual, as they were likewise the next night. Friday, 15. Being desired to give them a sermon at Wem, and finding no house would hold the congre gation, I stood in Mr. Henshaw's yard, where I opened and strongly applied those words, “The disciples were called Christians first at Antioch.” We were more at a loss what to do with the congregation at Whitchurch in the evening. At length we desired all that could, to squeeze into the House; the rest stood quietly without; and none, I believe, repented their labour; for God was eminently present. Sat. 16.--Between nine and ten, I began at Cardinmarsh. I have not seen the bulk of a congregation so melted down since I left London. In the evening we had a Sunday congregation at Chester; and many were filled with consolation. Both on Sunday, Monday, and Tuesday, all our congre gations were uncommonly large; otherwise I should have regretted staying so long, while the weather was pleasant and the wind fair. Wednesday, 20. Having agreed with a Captain, who promised to sail immediately, we went down to Park-Gate; but, the wind turning, I preached in the evening to most of the Gentry of the town. I preached likewise, morning and evening, on Thursday. Friday, 22.

Friday, 22. I embarked on board the Kildare; abundantly the best and cleanest ship which I have sailed in for many years. But the wind failing, we could not cross the bar till about noon. Saturday, 23. About one, the wind being high, and the sea rough, I judged it was my best way to lie down and go to sleep. Meantime the ship went forty leagues in about twelve hours, and reached Dublin early on Sunday morning. Landing at the quay, I walked straight to the new Room, very well, (blessed be God,) and very hungry. 426 REv. J. weslEY’s [April, 1771. I immediately set myself to inquire into the state of the society in Dublin. It was plain there had been a continual jar, for at least two years last past, which had stumbled the people, weakened the hands of the Preachers, and greatly hindered [the work of God]. I wanted to know the ground of this; and, that I might do nothing rashly, determined to hear the parties, separately first, and then face to face. Having already talked with the Preachers, I talked this evening with the Leaders at large; and from the spirit which appeared in all, I had a good hope that all hinderances would be removed. On Wednesday evening I met the Leaders again, and gave them an opportunity of explaining themselves further; and on Friday I appointed an extra ordinary meeting, at which some spoke with much warmth. But I tempered them on each side, so that they parted in peace. Sat. 30.--I preached at the new preaching-house, near the barracks, about six in the evening. Many attended here who cannot, and many who will not, come to the other end of the town. So that I am persuaded the preaching here twice or thrice a week, will be much for the glory of God. Sun. 31.--The Leaders, Stewards, and Preachers, spoke their minds freely to each other. I now saw the whole evil might be removed, all parties being desirous of peace. On Monday, Tuesday, and Wednesday, I visited the classes, and found a general faintness had run through the society. Yet for several days God has given a general blessing, and strengthened many of the feeble-minded. On Tuesday I preached again at the new House, and many were greatly comforted.

Have they not authority to expel a particular member of the ciety? No: The Assistant only can do this. Q. 7. But have they not authority to regulate the temporal and spiritual affairs of the society? Neither the one nor the other. Temporal affairs belong to the Stewards; spiritual to the Assistant. Q. 8. Have they authority to make any collection of a public nature? No: The Assistant only can do this. Q. 9. Have they authority to receive the yearly subscription?- No: This also belongs to the Assistant. 428 REv. J. weslEY’s [April, 1771. 4. Considering these things, can we wonder at the confusion which has been here for some years? If one wheel of a machine gets out of its place, what disorder must ensue ! In the Methodist discipline, the wheels regularly stand thus: The Assistant, the Preachers, the Stewards, the Leaders, the people. But here the Leaders, who are the lowest wheel but one, were got quite out of their place. They were got at the top of all, above the Stewards, the Preachers, yea, and above the Assistant himself. 5. To this, chiefly, I impute the gradual decay of the work of God in Dublin. There has been a jar throughout the whole machine. Most of the wheels were hindered in their motion. The Stewards, the Preachers, the Assistant, all moved heavily. They felt all was not right. But if they saw where the fault lay, they had not strength to remedy it. But it may be effectually remedied now. Without rehearsing former grievances, (which may all die and be forgotten,) for the time to come, let each wheel keep its own place. Let the Assistant, the Preachers, the Stewards, the Leaders, know and execute their several offices. Let none encroach upon another, but all move together in harmony and love. So shall the work of God flourish among you, perhaps as it never did before; while you all hold the unity of the Spirit in the bond of peace. Dublin, March 29, 1771. Sat. 6.--I gave the sacrament at the Widows’ House, to four or five and twenty that are widows indeed; all poor enough, several sick or infirm, three bed-rid, one on the brink of eternity. But almost all know in whom they have believed, and walk worthy of their profession. Sun.

Sun. 7.--I was agreeably surprised to see the largest congregation to-day which I have seen since I landed. The congregations used to be large for three or four days, and ithen gradually to decline; but they have now continually increased from first to last. This also is a token for good. Mon. 8.--As the weather continued extremely cold, I judged it best to visit the inland counties and the south of Ireland first. So to-day I rode to Edinderry; but was constrained by the keen north wind to preach within. The April, 1771.] JOURNAL. 429 case was the same at Tyrrel’s Pass, on Tuesday, 9, where I preached in the shell of the new House. Wednesday, 10. I preached in the Court-House at Molingar, to a serious and decent congregation. But they seemed quite unconcerned. Those who met in the Court-House at Longford in the evening were of quite another spirit. They drank in every word, while I explained, “Lord, are there few that be saved?” Who can despair of doing good in any place? None in this kingdom seemed so barren as Longford; and that for many years. After near twenty years’ labour, we sought fruit, but found none. But on a sudden, the seed so long hid, is sprung up, and promises a plentiful harvest. Thur. 11.--I preached at Loughan and Athlone; Friday, 12, at Aghrim. Saturday, 13. I rode back to Athlone, where there is now no opposition either from rich or poor. The consequence of this is, there is no zeal, while the people “dwell at ease.” O what state upon earth is exempt from danger! When persecution arises, how many are offended ! When it does not arise, how many grow cold and leave their “first love l’” Some perish by the storm, but far more by the calm. “Lord, save, or we perish !” Sun. 14.--I designed to preach abroad; but the storm drove us into the House. This House was built and given, with the ground on which it stands, by a single gentleman. In Cork, one person, Mr. Thomas James, gave between three and four hundred pounds toward the preaching-house. Towards that in Dublin, Mr. Lunel gave four hundred. I know no such benefactors among the Methodists in England. Mon. 15.--I rode to Birr, through much hail and snow, driven in our face by a furious wind.

15.--I rode to Birr, through much hail and snow, driven in our face by a furious wind. So was the hail the next day, as we rode to Tullamore. Here, likewise, I lamented the want of zeal. So the society here also is no larger than it was two years ago. On the following days I preached at Coolylough, Mount Mellick, and Portarlington. Monday, 22. I rode to Kilkenny. The new preaching-house was just finished,--a meat and com modious building. But before we came to it in the evening, it was filled from end to end. So it was the next evening. On Wednesday, 24, I cheerfully commended them to the grace of God. In the evening I knew not where to preach at Enniscorthy, the wind being very high and very cold. But I was in some 430 REv. J. weslEY’s [May, 1771. measure sheltered by the side of an house; and the people standing close together, sheltered one another. Only a few careless ones were blown away. Thur. 25.--Two of our brethren from Wexford earnestly entreated me to go thither. I preached in the market-house at ten o’clock. The congregation was very large, and very genteel; and yet as remarkably well-behaved as any I have seen in the kingdom. By hard riding we reached Waterford before six, where the House tolerably well contained the congregation: So it generally does the first night I am here. Fri. 26.--I laboured to calm the minds of some that had separated from their brethren; but it was labour lost. After two or three hours spent in fruitless altercation, I was throughly convinced that they would not, and ought not to be re-united to them. Sun. 28.--At eleven, and again in the afternoon, I went to the cathedral, where a young gentleman most valiantly encoun tered the “grievous wolves,” as he termed the Methodists. I never heard a man strike more wide of the mark. However, the shallow discourse did good; for it sent abundance of people, rich and poor, to hear and judge for themselves. So that the court, at the top of which I stood, was filled from end to end. Mon. 29.-In the evening I preached in the market-place at Clonmell, to a listening multitude. Some seemed inclined to disturb; but the serious, well-behaved Troopers kept them all in awe. Tues.

5.--I rode to Ballyshannon, and preached in the Assembly Room. I was acquainted with some of the chief persons in the town; but they were ashamed to own me. Only some of them sent their compliments to me, properly so called. Hence, I rode to Manorhamilton, and in the evening preached in a pleasant meadow, to a very large congregation. But I found little life in the society. Thursday, 6. We came to Swadlingbar, and seemed to be got into another world. The people were all alive, full of faith and love, and panting after the whole image of God. The congregation in the evening refreshed me much, by their spirit, as well as their number: They made The hills and the dales With praises resound; singing with the spirit and with the understanding also. I have heard no such voices since we left Cork, nor seen so earnest a people since we left Limerick. Fri. 7.--About noon I preached at Tonnylommon, four miles short of Enniskillen, to just such another congregation, deeply athirst for the full salvation of God. In the afternoon we rode to Mr. A ’s at Sidare. Some time since, one of his neighbours, being angry that his sister resolved to save her soul, by the advice, as he supposed, of Nancy A5 came one Sunday in the afternoon while they were at prayers, burst into the room, struck a woman in the face who would have stopped him, and with his loaded whip struck Nancy A on the temple; so that she lay as dead for several hours. He designed, it seems, to make an end of her at once And indeed she never has been well since. Here a tent was set up on agreen, grassy place, amidst abun dance of people ripe for the Gospel. So I cried, in our Lord's words, “If any man thirst, let him come unto me and drink.” And it is not easy to express the thirst, the vehement desire, which appeared in a great part of the congregation. June, 1771.] JOURNAL, 435 Sat. 8.--We set out for Ruskey, a little town near Macquire's Bridge. But before we had gone nine miles, we found a congregation waiting in the street at Lismolaw, where I know not who had given notice that I was to preach.

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. And now, after spending his life in bringing it to perfection, the grey-headed owner advertises it to be sold ! Is there anything under the sun that can satisfy a spirit made for God? On Monday and Tuesday I preached at Whittlebury, Towcester, and Weedon; on Wednesday, at Kislingbury, Harlston, and Northampton. Thursday, 10. I preached at Holmby-House, where poor King Charles was formerly lodged. It has been a noble pile of buildings, finely situated on an hill; but little is left except the kitchens, which, how ever, give a strong idea of its ancient grandeur. Friday, 11. In the evening I preached at Bedford; and on Saturday returned to London. Mon. 14.--In my way to Wallingford I read Dr. Hodge's “Elihu.” It contains abundance of fine remarks worthy of a scholar, and of a Christian; but none of them prove his main proposition, that Elihu was the second person in the blessed Trinity. I preached at Wallingford in the evening, and at five in the morning. Many were moved; but who will endure to the end? Tues. 15.--I went on to Witney. I am surprised at the plainness and artlessness of this people. Who would imagine that they lived within ten, yea, or fifty miles of Oxford? Wednesday, 16. I preached at South-Lye. Here it was that I preached my first sermon, six-and-forty years ago. One man was in my present audience who heard it. Most of the rest are gone to their long home. After preaching at Witney in the evening, I met the believers apart, and was greatly refreshed among them. So simple a people I scarce ever saw. They did “open the window in their breast;” and it was easy to discern that God was there, filling them “with joy and peace in believing.” Thur, 17.--About ten I preached at Oxford, in a Room well filled with deeply attentive hearers, on part of the Sermon on the Mount, the noblest compendium of religion which is to be found even in the oracles of God. In the evening I preached at High-Wycomb; the next at Chesham, where, our own Room being too small, that friendly man, Mr. Spooner, willingly gave me the use of his meeting-house.

Bateman’s house, the oddest I ever saw with my eyes. Every thing breathes antiquity; scarce a bedstead is to be seen that is not an hundred and fifty years old; and everything is quite out of the common way: He scorns to have any thing like his neighbours. For six hours, I suppose, these elegant oddities would much delight a curious man; but after six months they would probably give him no more pleasure than a collection of feathers. Mon. DECEMBER 2.--I went down with several of our friends to Gravesend, where a building, designed for an assembly-room, was employed for a better purpose. It was quite crowded; yet abundance could not get in. After read ing Prayers, I preached on part of the Second Lesson, Heb. viii. 9, 10, 11. The Room was pretty well filled at five in the morning. Fair blossoms' But what fruit will there be? Tues. 3.--I preached at Canterbury. Wednesday, 4. I rode to Ashford, one of the pleasantest towns in Kent. The preaching-house, newly fitted up, was well filled with attentive hearers. Hence we hastened to Dover, where the house was quickly filled with serious, well-behaved people. Here I found L H ’s Preachers had gleaned up most of those whom we had discarded. They call them “My Lady’s society,” and have my free leave to do them all the good they can. Thur. 5.--I preached at Sandwich about eleven, and at Canterbury in the evening. Friday, 6. Having preached to a small, but much-affected, company at Sittingbourne, I went on to Chatham. The huge congregation here devoured the word; Dec. 1771.] JOURNAL, 449 yet I hope they digested it too. We were strangely kept from this place for many years: At length there is an open door. Sat. 7.--In my way home I finished the first volume of Mr. Hooke's “Roman History.” On this I remark, 1. That it is immeasurably too long, containing a thousand passages not worth relating: 2. That he relates abundance of contra dictory accounts, often without telling us which is best: 3. That he recites at large the senseless tales of Clelia swimming in the Tyber, Mucius Scaevola, and twenty more; and afterwards knocks them all on the head. What need then of reciting them? We want history; not romance, though compiled by Livy himself. Yet, 4.

Sat. 14.--I left Worcester. The frost was exceeding sharp, as it was last year, just at this time. I preached in Benge worth, near Evesham, at eleven, and then took horse for Broadmarston. The north-east wind, uncommonly sharp, was exactly in our face: But what is the pleasure or pain of this life?--A moment, and it is gone ! Sun. 15.--At six in the morning, and five in the evening, I preached in our own chapel; at eleven, in Quinton church; and between two and three, at Honeybourn. Monday, 16. As much snow had fallen in the night, it was with difficulty we reached Alcester, where I took chaise for Birmingham. Here our brethren “walk in the fear of God,” and “the comfort of the Holy Ghost;” and God has at length made even the beasts of the people to be at peace with them. All were quiet in the evening; and at five in the morning, although so much snow had fallen, that it lay mid-leg deep in all the streets, yet the House was nearly filled. Tues. 17.--Partly in a chaise, partly on horseback, I made a shift to get to Bilbrook; and, after preaching, to Wolver hampton. Thursday, 19. I preached at Burton-upon-Trent; at Ashby-de-la-Zouch in the afternoon; and in the evening, to a lovely congregation, in the new House at Loughborough. Here is a fair prospect: The last society in the circuit is likely to be one of the first. They increase continually, and are athirst to be, not almost, but altogether, Christians. Fri. 20.--I rode to Markfield, through violent rain. The church, notwithstanding the severity of the weather, was pretty well filled; not with curious hearers, but with earnest people, who sought only to save their souls. Some such we found at Leicester also, in the evening, together with many who had 456 REv. J. wesDEY’s [March, 1772. little thought about it; to whom, therefore, I spoke in a quite different manner, exhorting them to “awake out of sleep.” I believe God applied his word; for the House, large as it is, was nearly filled at five in the morning; and all seemed willing to receive that important truth, “Without holiness no man shall see the Lord.” Sat. 21.--About noon I preached at Hoton; in the evening at Nottingham. Sunday, 22.

Wesley’s [April, 1772. be left behind for ever! Friday, 10. Having sent my chaise before, I rode to Ambleside. Thence, on Saturday, we went on comfortably, in hired chaises, to Whitehaven. Sun. 12.--At eight we had our usual congregation of plain, earnest people. But at five (who would imagine it?) we had well nigh all the Gentry of the town; and “the power of the Lord was present to heal them;” so that few, I believe, were unaffected. The same power was present at the meeting of the children. I never, in all my life, was so affected with any part of Solomon’s Song, as while one of the girls was repeating it. Mon. 13.--At five in the evening we had all the Gentry again, with several Clergymen; and again the Spirit applied the word. For the present even the rich seemed to be moved. As soon as I had delivered my message, I set out for Cockermouth. Tues. 14.--I set out for Carlisle. A great part of the road was miserably bad. However, we reached it in the afternoon, and found a small company of plain, loving people. The place where they had appointed me to preach was out of the gate; yet it was tolerably filled with attentive hearers. Afterwards, inquiring for the Glasgow road, I found it was not much round to go by Edinburgh; so I chose that road, and went five miles forward this evening, to one of our friends’ houses. Here we had an hearty welcome sub lare parvulo,” with sweet and quiet rest. Wed. 15.--Though it was a lone house, we had a large congregation at five in the morning. Afterwards we rode for upwards of twenty miles, through a most delightful country; the fruitful mountains rising on either hand, and the clear stream running beneath. In the afternoon we had a furious storm of rain and snow: However, we reached Selkirk safe. Here I observed a little piece of stateliness which was quite new to me: The maid came in, and said, “Sir, the lord of the stable waits to know if he should feed your horses.” We call him ostler in England. After supper all the family seemed glad to join with us in prayer. Thur. 16.--We went on through the mountains, covered with snow, to Edinburgh. APRIL 17.

It is not true, that no man is capable of malice, or delight in giving pain; much less, that every man is virtuous, and remains so as long as he 486 REv. J. WESLEY’s [Jan. 1773. lives; nor does the Scripture allow that any action is good, which is done without any design to please God. Fri. 18.--I preached at Hertford. Last year there was a fair prospect there. But the servants of God quarrelled among themselves, till they destroyed the whole work. So that not only the society is no more, but even the preaching is discontinued. And hence those who had no religion before are now more hardened than ever. A more stupid and senseless mob I never saw, than that which flocked together in the evening. Yet they softened by degrees, so that at last all were quiet, and, as it were, attentive. Mon. 21.--I visited the sick in various parts of the town, but was surprised that they were so few. I hardly remember so healthy a winter in London. So wisely does God order all things that the poor may not utterly be destroyed by hunger and sickness together. Sun. 27.--I dined with one who, in the midst of plenty, is completely miserable, through “the spirit of bondage,” and, in particular, through the fear of death. This came upon him not by any outward means, but the immediate touch of God’s Spirit. It will be well if he does not shake it off till he receives “the Spirit of adoption.” Thur. 31.--Being greatly embarrassed by the necessities of the poor, we spread all our wants before God in solemn prayer; believing that he would sooner “make windows in heaven” than suffer his truth to fail. Fri. JANUARY 1, 1773.--We (as usual) solemnly renewed our covenant with God. Monday, 4. I began revising my letters and papers. One of them was wrote above an hundred and fifty years ago, (in 1619,) I suppose by my grandfather’s father, to her he was to marry in a few days. Several were wrote by my brothers and me when at school, many while we were at the University; abundantly testifying (if it be worth knowing) what was our aim from our youth up. Thur.

Early in the morning we set out, and, at two in the afternoon, came to Ballibac-Ferry. A troop of sailors ran down to the shore, to see the chaise put into the boat. I was walking at a small distance, when I heard them cry out, “Avast ! Avast ! The coach is overset into the river.” I thought, “However, it is well my bags are on shore; so my papers are not spoiled.” In less than an hour they fished up the chaise, and got it safe into the boat. As it would not hold us all, I got in myself, leaving the horses to come after. At half-hour after three I came to Passage. Finding no post-chaise could be had, and having no time to spare, I walked on (six or seven miles) to Water ford, and began preaching without delay, on, “My yoke is easy, and my burden is light.” Sat. 24.--I had much satisfaction, both morning and evening, in the number and seriousness of the congregation. Sunday, 25. Word being brought me that the Mayor was willing I should preach in the Bowling-Green, I went thither in the evening. An huge multitude was quickly gathered together. I preached on, “I saw the dead, small and great, stand before God.” Some attempted to disturb, but without success; the bulk of the congregation being deeply attentive. But as I was drawing to a conclusion, some of the Papists set on their work in earnest. They knocked down John Christian, with two or three more, who endeavoured to quiet them; and then began to roar like the waves of the sea: But hitherto could they come, and no farther. Some gentlemen, who stood near me, rushed into the midst of them; and, after bestowing some heavy blows, seized the ringleader, and delivered him to the Constable; and one of them undertook to conduct me home. So few received any hurt, but the rioters themselves; which, I trust, will make them more peaceable for the time to come. AMon, 26.--I went on to Cloheen; Tuesday, to Cork; Wednesday, to Bandon. The wind being boisterous, I preached in the House, well filled with serious hearers. Even the fashionable ones, who were not a few, were uncom monly attentive. So they were the next evening. Such congregations had not been seen in Bandon for twenty years; 492 REv. J. wesLEY’s [May, 1773.

For five or six days, I think, the weather has been as hot as it is in Georgia. After preach ing, I went on to Exeter with Ralph Mather, then an humble, scriptural Christian. Saturday, 14. I went on to Plymouth-Dock, and in the evening preached in the Square. Sunday, 15. As I could not sleep (an uncommon thing with me) till near two in the morning, my companion was afraid I should not be able to go through the labour of the day; but I knew I did not go a warfare at my own cost. At seven I preached in Mr. Kinsman’s preaching-house, on, “Strive to enter in at the strait gate;” and I think many received the truth in the love thereof. Between one and two I preached in the Tabernacle at Plymouth; and in the evening declared in the Square, to a multitude of people, the nature of that love, without which all we say, know, believe, do, and suffer, profits nothing. Mon. 16.-In the evening I preached at St. Austle; Tuesday, 17, in the Coinage-Hall at Truro; at six, in the main street at Helstone. How changed is this town, since a Methodist Preacher could not ride through it without hazard of his life Wed. 18.--I preached in the Town-Hall in Penzance. It was soon filled from end to end; and it was filled with the Sept. 1773.] JOURNAL. 505 power of God. One would have thought every soul must have bowed down before Him. In the evening I preached at St. Just; Friday, 20, in Penzance and Marazion; and in the evening in the market-place at St. Ives, to the largest congregation I have yet seen in Cornwall. Sat. 21.--I preached in Illogan and at Redruth; Sunday, 22, in St. Agnes Church-town, at eight; about one at Red ruth; and at five, in the amphitheatre at Gwennap. The people both filled it, and covered the ground round about, to a considerable distance. So that, supposing the space to be four-score yards square, and to contain five persons in a square yard, there must be above two-and-thirty thousand people; the largest assembly I ever preached to.

Mon. 11.--I preached about noon at Warrington, and in the evening at Liverpool. Thursday, 14. I preached in Wigan at noon, where all tumult is now at an end: The lives of the Christians having quite put to silence the ignorance of foolish men. In the evening I preached at Bolton, to the most lively and most steady people in all these parts. Fri. 15.-I preached at a preaching-house just built at Chow bent, which was lately a den of lions; but they are all now quiet as lambs. So they were the next day at the new House near Bury. Saturday, 16. At noon I preached in Rochdale; and in the evening near the church in Huddersfield. The wind was high, and very sharp; but the people little regarded it, while I strongly enforced those words, “What doest thou here, Elijah?” Sun. 17.--I rode to Halifax. Such a country church I never saw before. I suppose, except York Minster, there is none in the county so large. Yet it would not near contain the congregation. I was afraid it would be impossible for all to hear; but God gave me a voice for the occasion: So that I believe all heard and many felt the application of those words, (part of the First Lesson,) “Let me die the death of the righteous, and let my last end be like his l’” While I was at dinner at Dr. Leigh's, one came from Hud dersfield to tell me the Vicar was willing I should preach in the church. Dr. Leigh lending me his servant and his horse, I set out immediately; and, riding fast, came into the church while the Vicar was reading the Psalms. It was well the people had no notice of my preaching, till I came into the town: They quickly filled the church. I did not spare them, but fully delivered my own soul. Mon. 18.--The Minister of Heptonstall sent me word that I was welcome to preach in his church. It was with difficulty we got up the steep mountain; and when we were upon it, the wind was ready to bear us away. The church was filled, not with curious but serious hearers. No others would face so furious a storm. At the Ewood, in the evening, we had the usual blessing. 12 REv. J. WESLEY’s [April, 1774. Tues. 19.--Mrs.

What a change is here, since our friend was afraid to let me preach in his house, lest the mob should pull it down | So I preached in the main street: And then was sown the first seed, which has since borne so plenteous a harvest. Hence I went to Leeds, and on Saturday, 30, to Birstal. Here, on the top of the hill, was the standard first set up four May, 1774.] JOURNAL. 13 and-thirty years ago. And since that time, what hath God wrought ! Sun. MAY 1.--I preached at eight on that delicate device of Satan to destroy the whole religion of the heart, the telling men not to regard frames or feelings, but to live by naked faith; that is, in plain terms, not to regard either love, joy, peace, or any other fruit of the Spirit: Not to regard whether they feel these, or the reverse; whether their souls be in an heavenly or hellish frame ! At one I preached at the foot of the hill to many thousand hearers; and at Leeds to about the same number, whom I besought in strong terms not to receive “the grace of God in vain.” On Monday and Tuesday I preached at Otley and Pateley Bridge. Wednesday, 4. I went on to Ambleside; and on Thursday to Whitehaven. Monday, 9. I set out for Scotland. At eight I preached in the Castle-yard at Cockermouth, to abundance of careless people, on, “Where their worm dieth not, and the fire is not quenched.” In the evening I preached at Carlisle. On Tuesday I went on to Selkirk, and on Wed nesday to Edinburgh; which is distant from Carlisle ninety five miles, and no more. Thursday, 12. I went in the stage coach to Glasgow; and on Friday and Saturday, preached on the old Green, to a people, the greatest part of whom hear much, know every thing, and feel nothing. s Sun. 15.--My spirit was moved within me at the sermons I heard both morning and afternoon. They contained much truth, but were no more likely to awaken one soul than an Italian Opera.

They contained much truth, but were no more likely to awaken one soul than an Italian Opera. In the evening a multitude of people assem bled on the Green, to whom I earnestly applied these words, “Though I have all knowledge, though I have all faith, though I give all my goods to feed the poor,” &c., “aad have not love, I am nothing.” Mon. 16.-In the afternoon, as also at seven in the morn ing, I preached in the kirk at Port-Glasgow. My subjects were Death and Judgment, and I spoke as home as I possibly could. The evening congregation at Greenock was exceeding large. I opened and enforced these awful words, “Strait is the gate, and narrow is the way, that leadeth unto life.” I know not that ever I spoke more strongly. And some fruit of it quickly appeared; for the House, twice as large as that at Glasgow, was throughly filled at five in the morning. In 14 REv. J. WESLEY’s [May, 1774. the evening, Tuesday, 17, I preached on the Green at Glas gow once more, although the north wind was piercing cold. At five in the morning I commended our friends to God. How is it that there is no increase in this society? It is exceeding easy to answer. One Preacher stays here two or three months at a time, preaching on Sunday mornings, and three or four evenings in a week. Can a Methodist Preacher preserve either bodily health, or spiritual life, with this exer cise? And if he is but half alive, what will the people be? Just so it is at Greenock too. Wed. 18.--I went to Edinburgh, and on Thursday to Perth. Here likewise the morning preaching had been given up: Consequently the people were few, dead, and cold. These things must be remedied, or we must quit the ground. In the way to Perth, I read that ingenious tract, Dr. Gre gory’s “Advice to his Daughters.” Although I cannot agree with him in all things; (particularly as to dancing, decent pride, and both a reserve and a delicacy which I think are quite unnatural;) yet I allow there are many fine strokes therein, and abundance of common sense: And if a young woman followed this plan in little things, in such things as daily occur, and in great things copied after Miranda, she would form an accomplished character.

One of my audience here was Mr. Pinder, a contemporary of mine at Oxford. But any that observed so feeble, decrepit an old man, totter ing over the grave, would imagine there was a difference of forty, rather than two, years between us! On Friday and Saturday I made a little excursion into Yorkshire. Sunday, 24. I preached at eight at Gringley-in the-Hill, to an huge congregation, among whom I could observe but one person that was inattentive. Here I received an invi tation from Mr. Harvey, to give him a sermon at Tinningley. I came thither a little before the service began; and the church was filled, but not crowded. Between three and four I. returned 24 REv. J. WEsley’s [July, 1774. to Epworth. The congregation there was large last Sunday; but it was nearly doubled now : And never had we, 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 innagine who the Quaker should be that had sent me word he expected me to dinner; and was agreeably sur prised to find that it was my old friend, 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. It began 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.

And most of them were deeply attentive while I explained these awful words, “I saw the dead, small and great, stand before God.” Sun. 29.--Finding many were much dejected by the threat ening posture of public affairs, I strongly enforced our Lord's words, “Why are ye fearful, O ye of little faith?” And of a truth God spoke in his word. Many were ashamed of their unbelieving fears; and many enabled to “be careful for nothing,” but simply to “make ’’ all their “requests known unto God with thanksgiving.” Sun. FEBRUARY 5.--I saw a glorious instance of the power of faith. Thomas Wokins, a man of a sorrowful spirit, used always to hang down his head like a bulrush. But a few days since, as he was dying without hope, God broke in upon his soul; and from that time he has been triumphing over pain and death, and rejoicing with joy full of glory. Wed. 8.--I had a particular conversation with Mr. Ferguson on some difficulties in philosophy: He seemed throughly satis fied himself; but he did not satisfy me. I still think both Mr. Kennedy and Mr. Jones have fully proved their several points. Wed. 22.--I had an opportunity of seeing Mr. Gordon's curious garden at Mile-end, the like of which I suppose is hardly to be found in England, if in Europe. One thing in particular I learned here, the real nature of the tea-tree. I was informed, 1. That the Green and the Bohea are of quite differ ent species. 2. That the Bohea is much tenderer than the Green. 40 REv. J. Wesley’s [March, 1775. 3. That the Green is an evergreen; and bears, not only in the open air, but in the frost, perfectly well. 4. That the herb of Paraguay likewise bears the frost, and is a species of tea. 5. And I observed that they are all species of bay or laurel. The leaf of Green tea is both of the colour, shape, and size of a bay leaf: That of Bohea is smaller, softer, and of a darker colour. So is the herb of Paraguay, which is of a dirty green ; and no larger than our common red sage. MARch 1-03eing Ash-Wednesday.) I took a solemn leave of our friends at London; and on Thursday, 2, met our brethren at Reading.

I will give him a guinea towards his expenses.” “And I will give him another,” said the Judge. Which he did, with a mild and serious reproof. So he was sent back full of good resolutions. Fri. 17.--In the evening, though it was cold, I was obliged to preach abroad at Newcastle. One buffoon laboured much to interrupt. But as he was bawling, with his mouth wide open, some arch boys gave him such a mouthful of dirt as quite satisfied him. On Saturday and Sunday I preached at Congleton and Macclesfield ; Monday, 20, at Stockport and Manchester. Tuesday, 21. I preached at Knutsford; but the house would by no means contain the congregation. The street too was filled; and even those which could not hear were silent. This is uncommon; especially in a town little accustomed to this strange way of preaching: Those who cannot hear themselves usually taking care to hinder others from hearing. In the evening I opened the new House at Northwich, which was sufficiently crowded both this night and the next. After preaching at many places in the way, on Saturday, 25, I came to Liverpool. The congregations here, both morning and evening, were so large, and so deeply attentive, that I could not be sorry for the contrary winds, which detained us till Thursday, the 30th, when we went on board the Hawk. We were scarce out of the river, when the wind turned against us, and blew harder and harder. A rolling sea made my companions sick enough. But so fine a ship I never sailed in before. She never shipped one sea, and went more steady than I thought was possible. On Friday morning it blew hard; but the next day we had a fair, small wind. So about six, on Sunday, APRIL 2, we landed at Dunleary; and between nine and ten reached Whitefriar-Street. On Monday and Tuesday I examined the society, in which, two years ago, there were three hundred and seventy-six per sons. And I found three hundred and seventy-six still, not one more or less. But I found more peace and love among them, than I had done for many years. Thur. 6.--I visited that venerable man, Dr. Rutty, just tot tering over the grave; but still clear in his understanding, full of faith and love, and patiently waiting till his change should come.

Thursday, 7. I returned to Bris tol; which I left on Monday, 11; and having visited Stroud, Painswick, and Tewkesbury, on Wednesday, 20, came to Worcester. Thursday, 21. I was much refreshed among this loving people; especially by the select society, the far greater part of whom could still witness that God had saved them from inward as well as outward sin. Sat. 23.−About noon I preached in the Town-Hall at Evesham, to a congregation of a very different kind. Few of them, I doubt, came from any other motive than to gratify their curiosity. However, they were deeply attentive; so that some of them, I trust, went away a little wiser than they came. I had been informed that Mr. Weston, the Minister of Campden, was willing I should preach in his church; but, before I came, he had changed his mind. However, the Vicar of Pebworth was no weathercock; so I preached in his church, Sunday, 24, morning and evening; and, I believe, not in vain. Mon. 25.--I went on to Birmingham. I was surprised to hear that a good deal of platina was used there; but, upon inquiry, I found it was not the true platina, an original metal between gold and silver, (being in weight nearest to gold, even as eighteen to nineteen,) but a mere compound of brass and spelter. Wed. 27.--I preached at Dudley, in the midst of Antino mians and backsliders, on, “We beseech you not to receive the 70 REv. J. WESLEY’s [April, 1776. grace of God in vain.” In the evening I preached to our old flock at Wednesbury; and the old spirit was among them. Fri. 29.--About eight I preached to avery large congregation even at Wolverhampton; and at six in the evening, to a mixed multitude in the market-place at Newcastle-under-Lyne. All were quiet now; the gentleman who made a disturbance when I was here last having been soon after called to his account. Sun. 31.--I preached at Congleton. The Minister here having much disobliged his parishioners, most of the Gentry in the town came to the preaching, both at two in the after noon, and in the evening; and it was an acceptable time: I believe very few, rich or poor, came in vain. Mon. APRIL 1.--I went on to Macclesfield.

14.--I showed in the evening what the Gospel is, and what it is to preach the Gospel. The next evening, I explained, at large, the wrong and the right sense of, “Ye are saved by faith.” And many saw how miserably they had been abused by those vulgarly called Gospel Preachers. Sun. 17.-In the morning we had about a hundred and fifty communicants, and a remarkable blessing. In the after noon and in the evening we were crowded enough. Monday, 18. We set out for Yarmouth. Here I knew not where to preach ; the Mayor refusing me the use of the Town-Hall. But the Chamberlain gave me the use of a larger building, formerly a church. In this a numerous congregation soon assembled, to whom I described the “sect which is every where spoken against.” I believe all that were attentive will be a little more candid for the time to come. Tues. 19.-I opened the new preaching-house at Lowes toft, a new and lightsome building. It was thoroughly filled with deeply attentive hearers. Surely some of them will bear fruit unto perfection. Wednesday, 20. Mr. Fletcher preached in the morning, and I at two in the afternoon. It then blew a thorough storm, so that it was hard to walk or stand, the wind being ready to take us off our feet. It drove one of the boats, which were on the strand, from its moorings out to sea. Three men were in it, who looked for nothing every moment but to be swallowed up. But presently five stout men put off in another open boat, and, rowing for life, overtook them, and brought them safe to land. 90 REv. J. wesley’s [Dec. 1776. Thur. 21.--I preached at Beccles. A duller place I have seldom seen. The people of the town were neither pleased nor vexed, as “caring for none of these things.” Yet fifty or sixty came into the house, either to hear or see. The people of Loddon seemed in the evening of another spirit, resolved to “enter in at the strait gate.” Friday, 22, We had a solemn parting with our friends at Norwich ; and on Saturday evening I brought Mr. Fletcher back to London, considerably better than when he set out. Fri. 29.--We considered the several plans which were offered for the new chapel.

But what did Captain Crawford do amiss? Have not the English also taken American ships by surprise? Yes; but not with such circumstances. For, 1. He hoisted no colours, nor ever summoned the ship to yield: 2. He fired on men who thought nothing of the matter, and pointed the men to Captain Bell in particular. So it was a deliberate murder. Such is the mercy, such the gratitude, of American rebels' Mon. 10.--In the evening I preached at Reading. How many years were we beating the air at this town! Stretching out our hands to a people as stupid as oxen' But it is not so at present. That generation is passed away, and their children are of a more excellent spirit. After preaching at Newbury and Ramsbury in the way, on Wednesday, 12, I went on to Bristol. April, 1777.] JOURNAL. 95 Sun. 16.-I preached at St. Werburgh's, the first church I ever preached in at Bristol. I had desired my friends not to come thither, but to leave room for strangers. By this means the church was well filled, but not over much crowded; which gives occasion to them that seek occasion, as it is a real inconvenience to the parishioners. Fri. 21.--I preached at Bath. I often wonder at this, Our chapel stands in the midst of all the sinners, and yet, going or coming to it, I never heard an immodest word, but prayers and blessings in abundance. Sun. 23.--I preached at St. Ewin’s church, but not upon Justification by Faith. I do not find this to be a profitable subject to an unawakened congregation. I explained here, and strongly applied, that awful word, “It is appointed unto men once to die.” Mon. 24.--I left Bristol, and preaching at Ramsbury, Wit ney, Oxford, and High-Wycomb, in my way, on Thursday came to London; whence I cannot be long absent while the new chapel is building. Friday, 28. I received an affectionate message from a great man.--But I shall not wonder if the wind changes. Sun. 30.-Easter-day was a solemn and comfortable day, wherein God was remarkably present with his people. During the Octave I administered the Lord's Supper every morning, after the example of the Primitive Church. Sunday, APRIL 6. I began a journey through some of our societies, to desire their assistance towards the expense of the new chapel.

Mr. Canham had prepared a large and commodious place; but it would not contain the congregation. However, all without, as well as within, except one fine lady, were serious and attentive. Tues. JULY 1.--I preached in the evening at Marton, near Buckingham; the thunder, attended with heavy rain, was likely to rob us of our whole congregation. We cried to God. The thunder and rain ceased, and we had a fair sunshiny evening. A large number of people flocked together, some of whom came twelve or fourteen miles: And they did not lose their labour; for God accompanied his word with the demonstration of his Spirit. Wed. 2.-The House was more than filled at five, and chiefly with genteel young women; of whom (I learned) there is a large number in this village, remarkable both for sense and seriousness. After dinner we went on to Oxford, where also we had a very serious congregation. So all the seed sown here has not fallen either on stony or thorny ground. In the afternoon I went to Witney; and, the evening being fair and mild, preached on Wood-Green, to a far larger con gregation than the House could have contained. I spent the 104 REv. J. WEsley’s [July, 1777. rest of the evening profitably and agreeably, with a few of the excellent ones of the earth. I was ready to say, “It is good for me to be here.” No ! Go thou and preach the Gospel. Thur. 3.-I was much comforted at Stroud among an earnest, serious, loving people. Friday, 4. I preached in dull Gloucester at ten, and at six in the new House at Tewkes bury. Saturday, 5. I sent my chaise straight to Worcester, and myself took horse for Bengeworth : The church was tolerably filled. Afterwards I went down with Mr. Beale to his house; the same in which Mr. Benjamin Seward lived three or four and forty years ago. In the evening I preached in the little chapel at Broadmarston. Sun. 6.--I preached in Pebworth church morning and after noon, and at Bengeworth in the evening. The church, large as it is, was well filled; and many, for the present, were much affected. I preached there once more at eight in the morning, and then rode on to Worcester. On Tuesday evening the Rector of the parish was at the preaching; a candid, sensible man.

Tues. 31.--We went on board the Duke of Leinster, and fell down the river with a small side-wind : But in the morn ing, after a dead calm, a contrary wind arose, and blew exceeding hard. Wednesday, APRIL 1. The sea was rough enough. However, I went to sleep about my usual time, and in the morning found myself in Dublin Bay; and about seven we landed at the quay. I was soon informed, that one of our friends, a strong, lively, healthy man, Mr. Ham, had died the day before. From the time he was taken ill, he was a mere self-condemned sinner, deeply convinced of his unfaithfulness to God, and declaring, I give up ev'ry plea beside, Lord, I am damn'd; but thou hast died. “When my wife dies,” said he, “let her be carried to the Room. She has been an honour to her profession. But I will not; I am not worthy; I have been no credit to you.” He continued full of self-condemnation, till, after a week’s illness, his spirit returned to God. I daily conversed with many of the society, and had the satisfaction to find them both more united together, and more 118 REv. J. Wesley’s [April, 1778. alive to God, than they had been for some years. Saturday. I began meeting the classes, and was agreeably surprised. I had heard, that near a hundred persons had left the society: On strict inquiry, I found about forty were wanting; the present number being about four hundred and sixty; and therefore were more loving and unanimous than I ever knew them before. Sun. 5.-Meeting the society in the evening, I largely explained the reasons of the late separation, and strongly exhorted all our brethren not to “render railing for railing.” Tues. 7.--I set out for the country, and reached Tyrrel's Pass. It being a mild evening, I preached to a numerous congregation. The next evening it was larger still ; and the power of the Lord was present to heal. Thur. 9.--Between eight and nine I preached in the Court-House at Mullingar, to a more serious congregation than I ever saw there before. In the evening I preached in the Court-House at Longford, to a far more numerous, and equally serious, congregation. Fri. 10.--About eleven I preached at Abydarrig; and before one set out for Athlone.

Wesley’s [May, 1778. which there is a considerable revival of the work of God. The rain continuing, I preached in a large empty house; and again at five in the morning. Probably I shall see that no more in the present world. We then went on, through abundance of rain, to Limerick. I felt in the evening the spirit of the congregation, the same as many years ago; but in one circumstance I observed a con siderable change: I used to have large congregations at my first coming to Limerick; but from the first day they gradually decreased. It was not so now ; but poor and rich, Protestants and Papists, flocked together, from the beginning to the end. Had they a presage, that they should see my face no more? Thur. 7.--I preached once more to the loving, earnest, simple-hearted people of Newmarket. Two months ago, good Philip Geier fell asleep, one of the Palatines that came over and settled in Ireland, between sixty and seventy years ago. He was a father both to this and the other German societies, loving and cherishing them as his own children. He retained all his faculties to the last, and after two days’ illness went to God. Fri. 8.--Finding the poor people at Balligarame, whom I had not seen these five years, were very desirous to see me once more, I went over in the morning. Although the notice was exceeding short, yet a large number attended. Sat. 9.-I wrote a “Compassionate Address to the Inha bitants of Ireland.” Through which, as well as through Eng land, the mock patriots had laboured to spread the alarm, as though we were all on the very brink of destruction. Sun. 10.-I examined the society, and have not known them for many years so much alive to God; and I do not remember to have ever found them so loving before: Indeed the whole city seemed to breathe the same spirit. At three in the afternoon I preached my farewell-sermon, on 1 Cor. xiii. 13; and setting out immediately, reached Snegborough before eight o'clock. Tues. 12.-Setting out early, I intended to lodge at Clare-Galway; but we found there was no lodging to be had.

How ever, I thought it might not be amiss, before this was done, to make one trial myself. But I found it impracticable to preach abroad, the wind being so exceeding sharp. I went therefore into a large building, formerly used by the Presby terians. It was quickly filled, and more than filled, many being obliged to stand without. Yet there was no breath of moise; the whole congregation seemed to be “all but their attention dead.” We had prayed before, that God would give us a quiet time, and he granted us our request. Immediately after, a strange scene occurred. I was desired to visit one who had been eminently pious, but had now been confined to her bed for several months, and was utterly unable to raise herself up. She desired us to pray, that the chain might be broken. A few of us prayed in faith. Presently she rose up, dressed herself, came down stairs, and I believe had not any farther complaint. In the evening I preached at High-Wycomb, and on Saturday returned to London. Mon. 19.-About noon I reached Mr. Fary’s near Little Brickhill. I designed to preach in the House; but the number of people obliged me to preach abroad, in spite of the keen east winds. Tuesday, 20. I preached about noon at Hanslip, and in the evening at Moreton, near Buckingham. Wednesday, 21. 1 preached about noon at Silston, (properly Silverstone,) and then walked with a company of our friends to Whittlebury. This is the flower of all our societies in the Circuit, both for zeal and simplicity. Thursday, 22. I preached at Towcester; on Friday, at Northampton; and on Saturday, returned to London. Mon. 26.--I set out in the diligence to Godmanchester, hoping to be there by six in the evening. But we did not come till past eight: So, most of the people being gone, I only gave a short exhortation. At five in the morning we had a large congregation, but a much larger in the evening. Wednesday, 28. About moon I preached at St. Neot's, and afterwards 140 REv. J. wesley’s [Nov. 1778. visited a lovely young woman, who appeared to be in the last stage of a consumption, and was feebly gasping after God. She seemed to be just ripe for the Gospel, which she drank in with all her soul.

Thur. 3.-Many at Sevenoaks seemed deeply affected, while I was 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 avail themselves of his being spared too, and continually increase not only in number, but in the knowledge and love of God. 142 Rev. J. wesley’s [Jan. 1779. Sun. 6.-I buried the remains of Merchant West, snatched away in the midst of his years. From a child he had the fear of God, and was serious and unblamable in his behaviour. When he was a journeyman, he was reverenced by all who wrought in the shop with him; he was a pattern of diligence in all things, spiritual and temporal. During a long and severe illness, his patience was unshaken, till he joyfully resigned his spirit to God. Mon. 7.--I took a little journey to Canterbury and Dover, and was much comforted among a loving, earnest people. Friday, 11. I preached at Lambeth, in the chapel newly prepared by Mr. Edwards, whose wife has seventy-five boarders. Miss Owen, at Publow, takes only twenty, thinking she cannot do her duty to any more. Fri. 18.--I called upon Colonel Gallatin. But what a change is here: The fine gentleman, the soldier, is clean gone, sunk into a feeble, decrepit old man; not able to rise off his seat, and hardly able to speak. Sun. 20.--I buried what was mortal of homest Silas Told. For many years he attended the malefactors in Newgate, without fee or reward; and I suppose no man for this hundred years has been so successful in that melancholy office. God had given him peculiar talents for it; and he had amazing success therein. The greatest part of those whom he attended died in peace, and many of them in the triumph of faith. Fri. 25.-(Being Christmas-Day.) Our service began at four, as usual, in the new chapel. I expected Mr. Richardson to read Prayers at West-Street chapel, but he did not come; so I read Prayers myself, and preached, and administered the sacra ment to several hundred people.

Richardson to read Prayers at West-Street chapel, but he did not come; so I read Prayers myself, and preached, and administered the sacra ment to several hundred people. In the afternoon I preached at the new chapel, thoroughly filled in every corner; and in the evening at St. Sepulchre's, one of the largest parish churches in London. It was warm enough, being sufficiently filled; yet I felt no weakness or weariness, but was stronger after I had preached my fourth sermon, than I was after the first. Thur. 31.-We concluded the old year with a solemn watch night, and began the new with praise and thanksgiving. We had a violent storm at night. The roaring of the wind was like loud thunder. It kept me awake half an hour; I then slept in peace. Fri. JANUARY 1, 1779-At length we have a House capable of containing the whole society. We met there this evening to Feb. 1779.] JOURNAL. 143 renew our covenant with God; and we never met on that solemn occasion without a peculiar blessing. Tues. 12.--I dined and drank tea with four German Ministers. I could not but admire the wisdom of those that appointed them. They seem to consider not only the essential points, their sense and piety, but even those smaller things, the good breeding, the address, yea, the persons of those they send into foreign countries. Sun. 24.--I visited a young woman in such terrible fits as I scarce ever saw before; and she was hardly out of one, when she fell into another; so that it seemed she must soon lose her reason, if not her life. But Dr. Wilson, in one or two days’ time, restored her to perfect health. Mon. FEBRUARY 8.--Finding many serious persons were much discouraged by prophets of evil, confidently foretelling very heavy calamities, which were coming upon our nation, I endeavoured to lift up their hands, by opening and applying those comfortable words: (Psalm xliii. 5, 6:) “Why art thou so heavy, O my soul? And why art thou so disquieted within me? O put thy trust in God; for I will yet give him thanks, which is the help of my countenance, and my God.” Wednesday, 10, was a National Fast. So solemn a one I never saw before. From one end of the city to the other, there was scarce any one seen in the streets.

I went over to Paulton, and preached at moon to the liveliest people in all the Circuit. This people are now just of the same spirit as those of Bristol were forty years ago. Thur. 11.--I opened the new chapel at Bath. It is about half as large as that at London, and built nearly upon the same model. After reading Prayers, I preached on, “We preach Christ crucified; to the Jews a stumbling-block, and to the Greeks foolishness.” I believe God sent his word home to many hearts. We concluded the service with the Lord's Supper. Mon. 15.--I began my tour through England and Scot land; the lovely weather continuing, such as the oldest man alive has not seen before, for January, February, and half of March. In the evening I preached at Stroud, the next morning at Gloucester, designing to preach in Stanley at two, and at Tewkesbury 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; and many 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.]- JOURNAL. 145 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 a mild, still evening. Wed. 17.--I 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 a very 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 thought less, was convinced of sin. Some time after, he died, rejoicing in God, and praising him with his latest breath.” Fri.

Mon. 31.--I returned to Edinburgh; and, JUNE 1, set out on my northern journey. In the evening I preached at Dundee. The congregation was, as usual, very large and deeply attentive. But that was all. I did not perceive that any one was affected at all. I admire this people: So decent, so serious, and so perfectly unconcerned. Wed. 2.--We went on to Arbroath, where was near as large a congregation as at Dundee, but nothing so serious. The poor Glassites here, pleading for a merely notional faith, greatly hinder either the beginning or the progress of any real work of God. Thursday, 3. I preached at Aberdeen, to a people that can feel as well as hear. Friday, 4. I set out for Inverness, and about eight preached at Inverury, to a considerable number of plain country people, just like those we see in Yorkshire. My spirit was much refreshed among them, observing several of them in tears. Before we came to Strathbogie, (now new named Huntley,) Mr. Brackenbury was much fatigued. So I desired him to go into the chaise, and rode forward to Keith. Mr. Gordon, the Minister, invited us to drink tea at his house. In the evening I went to the market-place. Four children, after they had stood a while to consider, ventured to come near me; then a few men and women crept forward; till we had upwards of a hundred. At nine on Sunday, 6, I suppose they were doubled ; and some of them seemed a little affected. I dimed at Mr. Gordon's, who behaved in the most courteous, yea, and affectionate, manner. At three I preached in the kirk, one of the largest I have seen in the kingdom, but very ruinous. It was thoroughly filled, and God was there in 154 REv. J. wesley’s [June, 1779. an uncommon manner. He sent forth his voice, yea, and that a mighty voice; so that I believe many of the stout-hearted trembled. In the evening I preached once more in the market-place, on those awful words, “Where their worm dieth not, and the fire is not quenched.” Mon. 7.--I came to Grange-Green, near Forres, about twelve o’clock. But I found the house had changed its master since I was here before, nine years ago. Mr.

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 have neither sense, courage, nor grace, to go and beat up the devil’s quarters, in any place where Christ has not been named ; but wherever we have entered as by storm, and gathered a few souls, often at the peril of our lives, they creep in, and, by doubtful disputations, set every one's sword against his brother. One of these has just crept into Grimsby, and is striving to divide the poor little flock; but I hope his labour will be in vain, and they will still hold “ the unity of the Spirit in the bond of peace.” Sun. 4.--I had designed to preach abroad at Louth; but the rain drove us into the House. In the evening I expounded, and strongly applied, the story of Dives and Lazarus. The whole congregation, except a few poor gentlemen, behaved with decency. 158 REv. J. WESLEY’s [July 1779. Mon. 5.--I preached about eleven, at Langham-Row, to a congregation gathered from many miles round, on, “How amiable are thy tabernacles, O Lord of Hosts l’” As a great part of them were athirst for perfect love, they drank in every word. In the afternoon we went to Raithby. It is a small village on the top of a hill. The shell of Mr. Brackenbury's house was just finished, near which he has built a little chapel. It was quickly filled with deeply serious hearers. I was much comforted among them, and could not but observe, while the landlord and his tenants were standing together, how Love, like death, makes all distinctions void. Tues. 6.--After an absence of near twenty years, I once more visited poor Coningsby, and preached at eleven in their new preaching-house, to a plain, simple people. In the evening I took my usual stand in the market-place at Horncastle. The wild men were more quiet than usual; I suppose, because they saw Mr. Brackenbury standing by me; whom they knew to be in Commission for the Peace, for this part of the county. Wed. 7.-I preached at Sturton and Gainsborough ; and Thursday, 8, at Scotter, where the poor people walk “in the fear of the Lord, and in the comfort of the Holy Ghost.” In the evening I preached at Ouston; and on Friday, 9, went on to Epworth.

7.-I preached at Sturton and Gainsborough ; and Thursday, 8, at Scotter, where the poor people walk “in the fear of the Lord, and in the comfort of the Holy Ghost.” In the evening I preached at Ouston; and on Friday, 9, went on to Epworth. How true is this trite remark,+ Nescio quá natale solum dulcedine cunctos Ducit, et immemores nom sinet esse suá / The natal soil to all how strangely sweet ! The place where first he breathed who can forget ! In the evening I took my usual stand in the market-place; but had far more than the usual congregation. Saturday, 10. Taking a solitary walk in the churchyard, I felt the truth of, “One generation goeth, and another cometh.” See how the earth drops its inhabitants as the tree drops its leaves | Sun. 11.--About eight I preached at Misterton; and about one at Overthorpe. But good Alice Shadford was not there. She was long “a mother in Israel,” a burning and shining light, an unexceptionable instance of perfect love. After spending near a hundred years on earth, she was some months since transplanted to paradise. So general an out-pouring of God’s Spirit we had seldom known, as we had at Epworth in the afternoon. July, 1779.j JOURNAL. 159 Iike mighty wind, or torrent fierce, It did opposers all o'errun. O that they may no more harden their hearts, lest God should swear, “They shall not enter into my rest l” Mon. 12.-I preached at Crowle; and afterwards searched the church-yard, to find the tomb of Mr. Ashbourn. We could find nothing of it there. At length we found a large flat stone in the church; but the inscription was utterly illegible, the letters being filled up with dust. However, we made a shift to pick it out; and then read as follows:-- %cre Iics tijc 33dup of AND SO L E MNLY BE QUEATHEID THE FOLLOW IN G VERSE S T O HIS “Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: As your fathers did, so do ye.”--Acts vii. 51. “I have laboured in vain, I have spent my strength for nought, and in vain: Yet surely my judgment is with the Lord, and my work with my God.”--Isai. xlix. 4.

In the morn ing, at a meeting of the Preachers, I informed Mr. M'Nab, that, as he did not agree to our fundamental rule, I could not receive him as one of our Preachers, till he was of another mind. Wed. 24.--I read the same paper to the society at Bristol, as I found the flame had spread thither also. A few at Bath separated from us on this account: But the rest were thoroughly satisfied. So on Friday, 26, I took coach again, and on Saturday reached London. In this journey Iread Dr. Warner's History of Ireland, from its first settlement to the English Conquest; and, after calm deliberation, I make no scruple to pronounce it a meresenseless romance. I do not believe one leaf of it is true, from the begin ning to the end. I totally reject the authorities on which he builds: I will not take Flagherty’s or Keating’s word for a far thing. I doubt not, Ireland was, before the Christian era, full as barbarous as Scotland or England. Indeed it appears from their own accounts, that the Irish in general were continually 172 REv. J. wesley’s [Dec. 1779. plundering and murdering each other from the earliest ages to that period: And so they were ever since, by the account of Dr. Warner himself, till they were restrained by the English. How then were they converted by St. Patrick? Cousin-german to St. George To what religion? Not to Christianity. Neither in his age, nor the following, had they the least savour of Christianity, either in their lives or their tempers. Sun. 28.--I preached a charity sermon at St. Peter’s, Cornhill. Monday, 29. I visited the societies in Kent, and returned on Saturday. Sunday, DEcEMBER 5.-In applying those words, “What could I have done for my vineyard which I have not done !” I found such an uncommon pouring out of the convincing Spirit, as we have not known for many years. In the evening the same Spirit enabled me strongly to exhort a numerous congre gation, to “come boldly to the throne of grace;” and to “make all their requests known unto God with thanksgiving.” Tues. 7.--I preached in Redriff chapel, a cold, uncomfortable place, to a handful of people, who appeared to be just as much affected as the benches they sat upon. Thur.

Mon. 19.--I preached at Louth, where the people used to be rough enough; but now were serious and calmly attentive. Such a change in a whole town, I have seldom known in the compass of one year. Tues. 20.-After preaching at Tealby, I went on to Grimsby, where I am still more at home than at any place in the east of" Lincolnshire; though scarce any of our first members remain: They are all safe lodged in Abraham's bosom. But here is still a loving people, though a little disturbed by the Calvinists, who seize on every halting soul as their own lawful prey. Wed. 21.-I preached at Scotter, to a lovely, simple-hearted people; and at Epworth in the evening. Thur. 22.--I preached once more at Crowle, to a numerous and deeply serious congregation. Every one thought, “Can any good come out of Crowle?” But God's thoughts were not as our thoughts. There is now such a work of God in this, as is in few of the places round about it. Sat. 24.--I preached about noon at Belton. There was the dawn of a blessed work here; but “My Lady’s Preachers,” so called, breaking in, set every one's sword against his brother. Some of them revive a little; but I doubt whether they will ever recover their first love. July, 1780.] JOURNAL. 187 Sun. 25.--Sir William Anderson, the Rector, having sent an express order to his Curate, he did not dare to gainsay. So at ten I began reading Prayers to such a congregation as I apprehend hardly ever assembled in this church before. I preached on Luke viii. 18, part of the Second Lesson. Not a breath was heard; all was still “as summer's moontide air;” and I believe our Lord then sowed seed in many hearts, which will bring forth fruit to perfection. After dinner I preached at Westwood-side. The high wind was a little troublesome; but the people regarded it not. We concluded the day with one of the most solemn love-feasts I have known for many years. Mon. 26.--Finningley church was well filled in the even ing; and many seemed much affected. Tuesday, 27. I preached at Doncaster about noon, and to a larger congrega tion at Rotherham in the evening. Wednesday, 28. I went to Sheffield: But the House was not ready; so I preached in the Square.

I went to Sheffield: But the House was not ready; so I preached in the Square. I can hardly think I am entered this day into the seventy eighth year of my age. By the blessing of God, I am just the same as when I entered the twenty-eighth. This hath God wrought, chiefly by my constant exercise, my rising early, and preaching morning and evening. Thur. 29.--I was desired to preach at Worksop; but when I came, they had not fixed on any place. At length they chose a lamentable one, full of dirt and dust, but without the least shelter from the scorching sun. This few could bear: So we had only a small company of as stupid people as ever I saw. In the evening I preached in the old House at Sheffield; but the heat was scarce supportable. I took my leave of it at five in the morning, and in the evening preached in the new House, thoroughly filled with rich and poor; to whom I declared, “We preach Christ crucified:” And He bore witness to his word in a very uncommon manner. Saturday, JULY 1. I preached once more at Rotherham. Sunday, 2. At eight I preached at Sheffield. There was afterwards such a number of communicants as was never seen at the old church before. I preached again at five; but very many were constrained to go away. We concluded our work by visiting some that were weak in body, but strong in faith, desiring nothing but to do and suffer the will of God. 188 REv. J. Wesley’s [July, 1780. Monday, 3, and Tuesday, 4, I preached at Derby; Wed nesday, 5, at a church eight miles from it. In the afternoon, as I was going through Stapleford, in my way to Nottingham, I was stopped by some who begged me to look into their new preaching-house. Many following me, the House was soon filled; and we spent half an hour together, to our mutual comfort. In the evening I preached at Nottingham. Wed nesday, 5. I preached in Loughborough about eleven, and in the evening at Leicester. I know not how it is that I constantly find such liberty of spirit in this place. Thur. 6.--The Room at five, according to custom, was fille." from end to end.

Saturday, 7. At noon, I preached at Preston-on-the-Hill; and in the 200 REv. J. Wesley’s [April, 1781. evening at Warrington. Sunday, 8. The service was at the usual hours. I came just in time to put a stop to a bad custom, which was creeping in here: A few men, who had fine voices, sang a Psalm which no one knew, in a tune fit for an opera, wherein three, four, or five persons, sung different words at the same time ! What an insult upon common sense! What a burlesque upon public worship ! No custom can excuse such a mixture of profaneness and absurdity. Mon. 9.--Desiring to be in Ireland as soon as possible, I hastened to Liverpool, and found a ship ready to sail; but the wind was contrary, till on Thursday morning, the Captain came in haste, and told us, the wind was come quite fair. So Mr. Floyd, Snowden, Joseph Bradford, and I, with two of our sisters, went on board. But scarce were we out at sea, when the wind turned quite foul, and rose higher and higher. In an hour I was so affected, as I had not been for forty years before. For two days I could not swallow the quantity of a pea of any thing solid, and very little of any liquid. I was bruised and sore from head to foot, and ill able to turn me on the bed. All Friday, the storm increasing, the sea of consequence was rougher and rougher. Early on Saturday morning, the hatches were closed, which, together with the violent motion, made our horses so turbulent, that I was afraid we must have killed them, lest they should damage the ship. Mrs. S. now crept to me, threw her arms over me, and said, “O Sir, we will die together l’” We had by this time three feet water in the hold, though it was an exceeding light vessel. Meantime we were furiously driving on a lee-shore; and when the Captain cried, “Helm a lee,” she would not obey the helm. I called our brethren to prayers; and we found free access to the throne of grace. Soon after we got, I know not how, into Holyhead harbour, after being sufficiently buffeted by the winds and waves, for two days and two nights.

Before dinner, we took a walk in a garden near the town, wherein any of the inhabitants of it may walk. It is wonder fully pleasant; yet not so pleasant as the gardens of the Nunnery, (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 congregation; all of whom, except a few children, and two or three giddy young women, were seriously attentive. Sat. JUNE 2.-I rode to Castleton, through a pleasant and (now) well-cultivated country. At six I preached in the market-place, to most of the inhabitants of the town, on, “One thing is needful.” I believe the word carried convic tion 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 the day I observed, wherever I was, one circumstance that surprised me:--In England we generally hear the birds singing morning and evening; but here thrushes, and various other kinds of birds, were singing all day long. They did not intermit, even during the noon-day heat, where they had a few trees to shade them. JUNE 3.−(Being Whit-Sunday.) I preached in the market-place again about nine, to a still larger congregation than before, on, “I am not ashamed of the Gospel of Christ.” How few of the genteel hearers could say so | About four in the afternoon, I preached at Barewle, on the mountains, to a larger congregation than that in the morning. The rain began soon after I began preaching; but ceased in a few minutes. I preached on, “They were all filled with the Holy Ghost;” and showed in what sense this belongs to us and to our children. Between six and seven I preached on the sea-shore at Peel, to the largest congregation I have seen in the island: Even the society nearly filled the House. I soon found what spirit they were of Hardly in England (unless perhaps at Bolton) have I found so plain, so earnest, so simple a people. Mon. 4.--We had such a congregation at five, as might have been expected on a Sunday evening. We then rode through and over the mountains to Beergarrow; where I enforced, on w 206 Rev. J.

I never saw in England so many stout, well-looking Preachers together. If their spirit be answerable to their look, I know not what can stand before them. In the June, 1781.] JOURNAL. 207 afternoon I rode over to Dawby, and preached to a very large and very serious congregation. Fri. 8.-Having now visited the island round, east, south, north, and west, I was thoroughly convinced that we have no such Circuit as this, either in England, Scotland, or Ireland. It is shut up from the world; and, having little trade, is visited by scarce any strangers. Here are no Papists, no Dissenters of any kind, no Calvinists, no disputers. Here is no opposition, either from the Governor, (a mild humane man,) from the Bishop, (a good man,) or from the bulk of the Clergy. One or two of them did oppose for a time; but they seem now to understand better. So that we have now rather too little, than too much, reproach; the scandal of the cross being, for the present, ceased. The natives are a plain, artless, simple people; unpolished, that is, unpolluted; few of them are rich or genteel; the far greater part, moderately poor; and most of the strangers that settle among them are men that have seen affliction. The Local Preachers are men of faith and love, knit together in one mind and one judgment. They speak either Manx or English, and follow a regular plan, which the Assistant gives them monthly. The isle is supposed to have thirty thousand inhabitants. Allowing half of them to be adults, and our societies to contain one or two and twenty hundred members, what a fair proportion is this What has been seen like this, in any part either of Great Britain or Ireland? Sat. 9.--We would willingly have set sail; but the strong north-east wind prevented us. Monday, 11. It being moderate, we put to sea: But it soon died away into a calm ; so I had time to read over and consider Dr. Johnson’s “Tour through Scotland.” I had heard that he was severe upon the whole nation; but I could find nothing of it. He simply mentions (but without any bitterness) what he approved or disapproved; and many of the reflections are extremely judicious ; some of them very affecting. Tues. 12.--The calm continuing, I read over Mr.

Monday, 2. I preached at Scotter about eight; at Brigg, at noon; and in the evening, in the old church-yard, at Grimsby, to almost all the people of the town, on, “Blessed are the dead which die in the Lord.” The late proof of it is in the glorious death of Robert Wilkinson; and the behaviour of his widow, So firm, yet soft, so strong, yet so resign'd, I believe, will hardly be forgotten by any that were witnesses of it. Tues. 3.-I preached at Claythorp, three miles from Grimsby. Here, likewise, there has been an outpouring of the Spirit. I was reminded here of what I saw at Cardiff, almost forty years ago. I could not go into any of the little houses, but presently it was filled with people; and I was constrained to pray with them in every house, or they would not be satisfied. Several of these are clearly renewed in love, and give a plain, scriptural account of their experience; and 210 Rev. J. Wesley’s [July, 1781. there is scarce a house in the village, wherein there is not one or more earnestly athirst for salvation. Wed. 4.--I called upon an honest man, and, I hope, took him out of the hands of an egregious quack; who was pouring in medicines upon him, for what he called “wind in the nerves l’” In the evening I preached at Louth, now as quiet as Grimsby. When shall we learn “to despair of none?” Thur. 5.--I had the pleasure of meeting Mr. Brackenbury again, though still exceeding weak. His chapel was thoroughly filled in the evening; I trust, with sincere hearers. Fri. 6.--I crossed over to Langham-Row; where the high wind would not suffer me to preach abroad. But the House tolerably contained the congregation; most of whom attended again at five in the morning. To-day I finished the second volume of Dr. Robertson's “History of America.” His language is always clear and strong, and frequently elegant; and I suppose his history is preferable to any history of America which has appeared in the English tongue. But I cannot admire, First, His intolerable prolixity in this history, as well as his “History of Charles the Fifth.” He promises eight books of the History of America, and fills four of them with critical dissertations.

Sat. 30.-As our friends at Leek, thirteen miles from Macclesfield, would take no denial, I went over, and preached about noon to a lovely congregation. God bore witness to his word in an uncommon manner, so that I could not think much of my labour. MARCH 31.--(Being Easter-Day.) I preached in the church, morning and evening, where we had about eight hundred com municants. In the evening, we had a love-feast; and such an one as I had not seen for many years. Sixteen or eighteen persons gave a clear, scriptural testimony of being renewed in love. And many others told what God had done for their souls, with inimitable simplicity. Mon. APRIL 1.--We set out in the morning for Chapel-en le-Firth. But such a journey I have seldom had, unless in the middle of January. Wind, snow, and rain we had in abun dance, and roads almost impassable. However, at last we got to the town, and had a good walk from thence to the chapel, through the driving snow, about half a mile. But I soon forgot my labour, finding a large congregation that were all athirst for God. 224 Rev. J. WEslEY’s [April, 1782. Tues. 2.-About ten I preached at New-Mills, to as simple a people as those at Chapel. Perceiving they had suffered much by not having the doctrine of Perfection clearly explained, and strongly pressed upon them, I preached expressly on the head; and spoke to the same effect in meeting the society. The spirits of many greatly revived; and they are now “going on unto perfection.” I found it needful to press the same thing at Stockport in the evening. Thursday, 4. I preached at noon in the new preaching-house at Ashton, to as many as the House would hold. The inscription over the door is, “Can any good come out of Nazareth? Come and see.” In the evening I preached at Manchester. Fri. 5.--About one I preached at Oldham; and was surprised to see all the street lined with little children; and such children as I never saw till now. Before preaching they only ran round me and before me; but after it, a whole troop, boys and girls, closed me in, and would not be content till I shook each of them by the hand.

Mon. 4.--At five in the morning the congregation was exceeding large. That in the evening seemed so deeply affected, that I hope Norwich will again lift up its head. At nine we took coach; and before eleven, on Tuesday, 5, reached Colchester. Dec. 1782.] JOURNAL. 24l In order to strengthen this poor feeble society, I stayed with them till Friday, preaching morning and evening, and visiting in the day as many as I could, sick or well. I divided the classes anew, which had been strangely and irregularly jum bled together; appointed Stewards; regulated temporal as well as spiritual things; and left them in a better way than they had been for several years. Monday, 11, and the following days, I visited the societies in and about London. Sun. 24.--I preached at St. Clement's in the Strand, (the largest church I ever preached in at London, except, perhaps, St. Sepulchre's,) to an immense congregation. I fully dis charged my own soul, and afterwards took coach for North amptonshire. On Monday, 25, I preached at Towcester; on Tuesday, at Whittlebury, so called; but the true name of the town is Whittle; on Wednesday, at Northampton; and on Thursday I returned to London. Friday, 29. I preached at Highgate, in the palace built in the last century by that wretched Duke of Lauderdale; now one of the most elegant boarding-houses in England. But, alas ! it is not Publow ! Mon. DECEMBER. 2.-I preached at St. Neot's, in Hunting donshire; Tuesday, 3, at Bugden about one ; and in the even ing at Huntingdon. Two Clergymen were there, with one of whom I had much serious conversation. Wednesday, 4. I preached with great enlargement of spirit, to my old congrega tion at Bedford. Thursday, 5. With some difficulty I crossed the country to Hinxworth, and preached to fifty or sixty plain people, who seemed very willing to learn. In the afternoon, it being impossible to drive a chaise straight round to Luton, I was obliged to go many miles about, and so did not reach it till after six o'clock; so I went directly to the preaching-house, and began without delay enforcing those solemn words, “To day, if ye will hear his voice, harden not your hearts.” Fri. 6.--I could procure no other conveyance to St.

V n, and immediately fell into close conversation. There seems to be in him a pecu liar softness and sweetness of temper; and a peculiar liveliness in Mrs. V m. Our loving dispute, concerning deliverance from sin, was concluded within an hour: And we parted, if that June, 1783.] JOURNAL. 253 could be, better friends than we met. Afterwards we walked to Mr. J 's house in the Plantations, a large tract of ground, laid out in shady walks. These lie within the city walls: But there are other walks, equally pleasant, without the gates. Indeed nothing is wanting but the power of reli gion, to make Amsterdam a paradise. Sun. 22.--I went to the new church, so called still, though four or five hundred years old. It is larger, higher, and better illuminated, than most of our cathedrals. The screen that divides the church from the choir is of polished brass, and shines like gold. I understood the Psalms that were sung, and the text well, and a little of the sermon ; which Mr. de H. delivered with great earnestness. At two I began the Ser vice at the English church, an elegant building, about the size of West-Street chapel. Only it has no galleries; nor have any of the churches in Holland. I preached on Isaiah lv. 6, 7; and I am persuaded many received the truth in the love thereof. After service I spent another hour at Mr. V. ’s. Mrs. V again asked me abundance of questions, concerning deliverance from sin; and seemed a good deal better satis fied, with regard to the great and precious promises. Thence we went to Mr. B., who had lately found peace with God. He was full of faith and love, and could hardly mention the goodness of God without tears. His wife appeared to be exactly of the same spirit, so that our hearts were soon knit together. From thence we went to another family, where a large company were assembled. But all seemed open to receive instructions, and desirous to be altogether Christians. After dinner Mrs. J took me in a coach to the Mere, and thence round the country to Zeeburg. I never saw such a country before: I suppose there is no such summer country in Europe. From Amsterdam to Mere is all a train of the most delightful gardens.

30.-We hired a coach for Rotterdam, at half-acrown per head. We dined at Gouda, at M. Van Flooten's, Minister of the town, who receivedus with all possible kindness. Before dinner we went into the church, famous for its painted windows; but we had not time to survey a tenth part of them: We could only observe, in general, that the colours were exceeding lively, and the figures exactly proportioned. In the evening we reached once more the hospitable house of Mr. Loyal, at Rotterdam. Tues. JULY 1.-I called on as many as I could of my friends, and we parted with much affection. We then hired a yacht, which brought us to Helvoetsluys, about eleven the next day. At two we went on board; but the wind turning against us, we did not reach Harwich till about nine on Friday morning. After a little rest we procured a carriage, and reached London about eleven at night.- I can by no means regret either the trouble or expense which attended this little journey. It opened me a way into, as it were, a new world; where the land, the buildings, the people, the customs, were all such as I had never seen before. But as those with whom I conversed were of the same spirit with my friends in England, I was as much at home in Utrecht and Amsterdam, as in Bristol and London. Sun. 6.--We rejoiced to meet once more with our English friends in the new chapel; who were refreshed with the account of the gracious work which God is working in Holland also. Wed. 9.--I spent a melancholy hour with Mr. M., and several others, who charged him with speaking grievous things of me, which he then knew to be utterly false. If he acknowledges his fault, I believe he will recover; if not, his sickness is unto death. These four days, Tuesday, Wednesday, Thursday, and Friday, were as hot as the midsummer days in Jamaica. The summer heat in Jamaica usually raises the thermometer to about eighty degrees. The quicksilver in my thermometer now rose to eighty-two. Mon. 14.--I took a little journey into Oxfordshire, and found the good effects of the late storms. The thunder had been uncommonly dreadful; and the lightning had tore up a field near High-Wycomb, and turned the potatoes into ashes.

The thunder had been uncommonly dreadful; and the lightning had tore up a field near High-Wycomb, and turned the potatoes into ashes. In the evening I preached in the new preaching-house at Oxford, a lightsome, cheerful place, and well filled with rich and poor, 258 REv. J. wesley’s [July, 1783. scholars as well as townsmen. Tuesday, 15. Walking through the city, I observed it swiftly improving in everything but religion. Observing narrowly the Hall at Christ-Church, I was convinced it is both loftier and larger than that of the Stadt-House in Amsterdam. I observed also, the gardens and walks in Holland, although extremely pleasant, were not to be compared with St. John’s, or Trinity gardens; much less with the parks, Magdalen water-walks, &c., Christ-Church meadow, or the White-walk. Wed. 16.--I went on to Witney. There were uncommon thunder and lightning here last Thursday; but nothing to that which were there on Friday night. About ten the storm was just over the town; and both the bursts of thunder and lightning, or rather sheets of flame, were withoutintermission. Those that were asleep in the town were waked, and many thought the day of judgment was come. Men, women, and children, flocked out of their houses, and kneeled down together in the streets. With the flames, the grace of God came down also in a manner, never known before; and as the impression was general, so it was lasting: It did not pass away with the storm; but the spirit of seriousness, with that of grace and supplication, continued. A prayer-meeting being appointed on Saturday evening, the people flocked together; so that the preaching-house was more than filled; and many were constrained to stand without the door and windows. On Sunday morning, before the usual time of Service, the church was quite filled. Such a sight was never seen in that church before. The Rector himself was greatly moved, and delivered a pressing, close sermon, with uncommon earnestness. When I came on Wednesday, the same serious ness remained on the generality of the people. I preached in the evening at Wood-Green, whereamultitude flocked together, on the Son of man coming in his glory. The word fell heavy upon them, and many of their hearts were as melting wax. Thursday, 17. At five they were still so eager to hear, that the preaching-house would not near contain the congregation.

She started up, put on her cloak and hat, and went to that part of the wall, and among the loose stones found a key. 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 has been 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 most of the Gentry in the 272 REv. J. wesley’s [April, 1784. town; but they behaved with as much decency as if they had been colliers. Thur. 22.-I preached in the market-house at Cocker mouth. In our way 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 a good oppor tunity in our own House. Friday, 23. We travelled through a lovely country to Longtown, the last town in England; and one of the best built in it; for all the houses are new, from one end to the other. The road from hence to Langholm is delightfully pleasant, running mostly by the side of a clear river. But it was past seven before we reached Selkirk. Sat. 24.--We had frost in the morning, snow before seven, piercing winds all day long, and in the afternoon vehement hail; so that I did not wonder we had a small congregation at Edinburgh in the evening. Sun. 25.-I attended the Tolboothkirkat eleven. The sermon was very sensible; but having no application, was no way likely to awaken drowsy hearers. About four I preached at Lady Maxwell’s, two or three miles from Edinburgh, and at six in our own House. For once it was thoroughly filled. I preached on, “God is a Spirit; and they that worship him, must worship him in spirit and in truth.” I am amazed at this people. Use the most cutting words, and apply them in the most pointed manner, still they hear, but feel no more than the seats they sit upon Mon.

Use the most cutting words, and apply them in the most pointed manner, still they hear, but feel no more than the seats they sit upon Mon. 26.--I went to Glasgow, and preached in the evening to a very different congregation. Many attended in the morning, although the morning preaching had been long discontinued both here and at Edinburgh. In the evening many were obliged to go away, the House not being able to contain them. Wednesday, 28. We found the same incon venience, but those who could get in found a remarkable blessing. Thursday, 29. The House was thoroughly filled at four; and the hearts of the people were as melting wax. After wards I returned to Edinburgh, and in the evening the House was well filled. So that we must not say, “The people of Edinburgh love the word of God only on the Lord's day.” Fri. 30.-We went to Perth; now but the shadow of what it was, though it begins to lift up its head. It is certainly the sweetest place in all North Britain, unless perhaps Dundee. I preached in the Tolbooth, to a large and well-behaved congre May, 1784.] JOURNAL. 273 gation. Many of them were present again at five in the morn ing, MAY 1. I then went to Dundee, through the Carse of Gowry, the fruitfullest valley in the kingdom. And I observe a spirit of improvement prevails in Dundee, and all the coun try round about it. Handsome houses spring up on every side. Trees are planted in abundance. Wastes and com mons are continually turned into meadows and fruitful fields. There wants only a proportionable improvement in religion, and this will be one of the happiest countries in Europe. In the evening I preached in our own ground to a numerous congregation: But the next afternoon to one far more numerous; on whom I earnestly enforced, “How long halt ye between two opinions?” Many of them seemed almost persuaded to halt no longer: But God only knows the heart. Mon. 3.-I was agreeably surprised at the improvement of the land between Dundee and Arbroath. Our preaching house at Arbroath was completely filled. I spoke exceeding plain on the difference of building upon the sand, and building upon the rock. Truly these “approve the things that are excellent,” whether they practise them or no.

At a small distance runs a clear river, with a beautiful wood on its banks. Close to it is a shady walk to the right, and another on the left hand. On two sides of the house there is abundance of wood: On the other, a wide prospect over fields and meadows. About ten I preached again with much liberty of spirit, on, “Love never faileth.” About two I left this charming place, and made for Keith. But I know not how we could have got thither, had not Lady Banff sent me forward, through that miserable road, with four stout horses. I preached about seven to the poor of this world: Not a silk coat was seen among them: And to the greatest part of them at five in the morning. And I did not at all regret my labour. Sat. 8.--We reached the banks of the Spey. I suppose there are few such rivers in Europe. The rapidity of it exceeds even that of the Rhine: And it was now much swelled with melting snow. However, we made shift to get over before ten; and about twelve reached Elgin. Here I was received by a daugh ter of good Mr. Plenderleith, late of Edinburgh; with whom having spent an agreeable hour, I hastened toward Forres: But we were soon at full stop again; the river Findhorn also was so swollen, that we were afraid the ford was not passable. How ever, having a good guide, we passed it without much difficulty. I found Sir Lodowick Grant almost worn out. Never was a visit more seasonable. By free and friendly conversation his spirits were so raised, that I am in hopes it will lengthen his life. Sun. 9.--I preached to a small company at noon, on, “His commandments are not grievous.” As I was concluding, May, 1784.] JOURNAL, 275 Colonel Grant and his lady came in : For whose sake I began again, and lectured, as they call it, on the former part of the fifteenth chapter of St. Luke. We had a larger company in the afternoon, to whom I preached on “judgment to come.” And this subject seemed to affect them most. Mon. 10.-I set out for Inverness. I had sent Mr. M*Allum before, on George Whitfield's horse, to give notice of my com ing. Hereby I was obliged to take both George and Mrs.

A famous actress, just come down from London, (which, for the honour of Scotland, is just during the sitting of the Assembly,) stole away a great part of our congregation to-night. How much wiser are these Scots than their forefathers Sun. 23.−I went in the morning to the Tolbooth kirk; in the afternoon, to the old Episcopal chapel. But they have lost their glorying; they talked, the moment Service was done, as if they had been in London. In the evening the Octagon was well filled; and I applied, with all possible plainness, “God is a Spirit; and they that worship him must worship him in spirit and in truth.” Mon. 24.--I preached at Dunbar. Tuesday, 25. I spent an hour with Mr. and Mrs. F., a woman every way accomplished. 27 S Rev. J. WESLEY’s [June, 1784. Neither of them had ever yet heard a sermon out of the kirk; but they ventured that evening; and I am in hope they did not hear in vain. Wednesday, 26. We went on to Berwick upon-Tweed. The congregation in the Town-Hall was very numerous. So it was likewise at five in the morning. Thursday, 27. We travelled through a delightful country to Kelso. Here the two Seceding Ministers have taken true pains to frighten the people from hearing us, by retailing all the ribaldry of Mr. Cudworth, Toplady, and Rowland Hill. But God has called one of them to his account already, and in a fearful manner. As no house could contain the congregation, I preached in the church-yard; and a more decent behaviour I have scarce ever seen. Afterwards we walked to the Duke of Roxburgh's seat, about half a mile from the town, finely situated on a rising ground, near the ruins of Roxburgh Castle. It has a noble Castle; the front and the offices round, make it look like a little town. Most of the apart ments within are finished in an elegant, but not in a costly, manner. I doubt whether two of Mr. Lascelles's rooms at Harewood House, did not cost more in furnishing, than twenty of these. But the Duke's house is far larger, containing no less than forty bed-chambers. But it is not near finished yet, nor probably will be till the owner is no more seen. Fri. 28.--I entered into England once more, and in the evening preached in the Town-Hall, at Alnwick.

A large number of people came together, and received the word with gladness. Afterwards we rode at leisure to Barnard-Castle; and on Saturday, 12, to Darlington. Sun. 13.--We had a sound, useful sermon at Church. At eight I preached in our own Room, designing to preach abroad in the afternoon; but the rain prevented. Monday, 14. About noon I preached at Northallerton; and, I believe, God touched many hearts: As also at Thirsk, where I preached in the evening to an attentive congregation. Tues. 15.--I preached once more to my old friends at Osmotherley. About noon I preached at Potto; and in the evening at Hutton-Rudby, where we had a glorious oppor tunity: Some great persons who were present seemed to be struck, and almost persuaded to be Christians. Wednesday, 16. I preached in Stokesley about eight; in Guisborough at noon; and in the evening at Whitby. The morning congregation filled the House. Indeed the society here may be a pattern to all in England. They despise all ornaments but good works, together with a meek and quiet spirit. I did not see a ruffle, no, nor a fashionable cap, among them; though many of them are in easy circumstances. I preached at the market-place in the evening, where were at least thrice as many as the House could contain. Sat. 19.--I met such a select society as I have not seen since I left London. They were about forty, of whom I did not find one who had not a clear witness of being saved from inbred sin. Several of them had lost it for a season, but could never rest till they had recovered it. And every one of them seemed now to walk in the full light of God’s countenance. About one I preached to another congregation of plain people at Robin Hood's Bay. Here was the first society in June, 1784.] JOURNAL. 281 all these parts, several years before there was any in Whitby. But their continual jars with each other prevented their increase either in grace or number. At present they seem to be all at peace : So I hope we shall now have joy over them. In the evening I preached to a large congregation at Scar borough. Sunday, 20. The new Vicar showed plainly, why he refused those who desired the liberty for me to preach in his church.

I preached about noon at Bugden; and in the evening to a crowded congregation at Binlington. I wondered that I saw nothing here of a young Clergyman, who last year professed much love and esteem; but I soon heard that his eyes were opened to see the decrees. So he knows me no InOre. Fri. 3.-Partly riding, and partly walking, through wind and rain, and water and dirt, we got at last to Luton, where I found a large congregation; and we greatly rejoiced in God our Saviour. Saturday, 4. I went on to London. Mon. 6.--I went to Tunbridge-Wells, but not without diffi culty; part of the road being made scarce passable, through the abundance of rain. I preached in the large Presbyterian meeting-house; but the violent rain thinned the congrega tion. Yet on Tuesday, 7, we set out in a lovely morning; but in about an hour, just as a pack of hounds came on in full cry, a furious storm of hail met them in the teeth, and utterly silenced them. It soon turned to snow; which so covered the road, that we could scarce get on, though we walked good part of the way; so that we could not get to Robertsbridge till after the time appointed. The snow likewise so retarded us in our journey to Rye, that we were above an hour in the night. However, the House was well filled with serious hearers; so that I did not repent of my labour. Wed. 8.--With great difficulty, with two pair of good horses, we got on fifteen miles in five hours; but we could not reach Sevenoaks till the congregation had been long 294 REv. J. wesley’s [Dec. 1784. waiting. Thursday, 9. Going on to Shoreham, we found that venerable man, Mr. Perronet, ninety-one years of age, calmly waiting for the conclusion of a good warfare. His bodily strength is gone, but his understanding is little im paired; and he appears to have more love than ever. After preaching to an earnest congregation in the evening, and to great part of them in the morning, I returned to London. Monday, 13, and the two days following, I preached at Can terbury, Dover, and Sittingbourne. Thursday, 16. I went to Sheerness; where Mr.

In the evening I preached to a large congregation at Ply mouth ; and it pleased God to give me uncommon liberty in describing the power of faith. What a blessed proof of this has there been here, since I was in the town before Preaching at the Dock in the evening, I besought all serious people not to “grieve the Holy Spirit of God;” but to “put away all bitterness, and wrath, and anger, and clamour, and evil-speaking.” I exhorted them, in particular, not to talk about Mr. Moore at all, but to give him up to God. Sun. 6.--I preached at the Dock at seven. Between one and two I began at Plymouth; and as many as could get in seemed to be deeply affected, with the application of those words, “Go thy way, and as thou hast believed, so be it done unto thee.” In the afternoon I accepted of an invitation from Dr. Gench, the Physician of the Hospital; and passed an agreeable hour with a man of sense, and, it seems, of considerable learning. At five I preached in the shell of the new House, on the form 298 REv. J. wesley’s [March, 1785. and power of godliness. In the evening I met the society once more, confirmed in the truth more than ever, and more determined to walk in the good old way wherein they had continued from the beginning. Mon. 7.--We had a pleasant journey to Exeter; and on Tuesday, to Bath. But the coach did not come in soon enough for me to preach in the evening: Nevertheless, we had a large congregation in the morning. Wednesday, 9. This society too is much improved since I was here last. Many stumbling blocks are removed out of the way, and brotherly love is increased. Thur. 10.--After spending a day or two at Bristol, on Saturday, 12, I returned to Bath, and preached to a nume rous congregation. Great part of them were present again sat six in the morning. Sunday, 20. I went over to Kings wood, and preached the funeral sermon of Ann Noble, an old member of the society; who, having adorned the Gospel above forty years, died in the full triumph of faith. Mon. 21.-I set out early, and dined at Stroud. The death of Mr.

Abundance of people were wait ing for me: But Mr. Sanderson having changed his mind, I preached in the inn-yard, to a very well-behaved congregation of rich as well as poor. Hence I went on to Clones, where I found such a society, as I had hardly seen in Ireland, making it a point of conscience to conform to all our Rules, great and small. The new preaching-house was exceeding neat, but far too small to contain the congregation. The first time I preached to-day was with difficulty; the second and third with less; the fourth with none at all. Sun. 29.--The Morning Service, so called, began between twelve and one. At five, the storm was so high, that I could not preach in the market-place, as I first designed. At length we pitched upon a sloping meadow near the town, where we were perfectly sheltered by the hill. I suppose the congregation would have filled the House at Dublin, more than twice over. We had several showers; but the people regarded them not, being wholly taken up with better things. Mon. 30.--Wewent on to Caladon. A convenient preaching house is just built here; which (after the forms were removed) just contained the congregation. The power of God was very unusually present among them. Many were cut to the heart; and refused to be comforted, till God spoke peace to their souls; and many did already rejoice with joy unspeakable. When we came to Armagh on Tuesday, the wind was extremely high, and the air as cold as it used to be in Decem ber. However, we had no place that could contain the con gregation, but Mr. M'Gough's avenue. And here the people, crowding close together, did not seem to regard either cold or wind. Tuesday, 31. We took a walk to the Primate's palace, and had a full view of the house. It is elegant in the highest degree, and yet not splendid; and it is furnished throughout in a handsome, though not in a costly, manner. Since I was June, 1785.] JOURNAL. 311 here before, he has added an obelisk a hundred feet high; and dairy-house, with many other conveniences; and a chapel, never yet used.

In the evening I preached at Shepton-Mallet, but the House would not near contain the congregation. For many years this society was remarkably dead; but it is now one of the liveliest in England. Tues. 16.--We went on to Taunton, where I expected little good. But I was agreeably disappointed: The House was thoroughly filled. A solemn awe sat upon the whole congrega tion, and God spoke to their hearts. The House was nearly filled at five in the morning, a sight never seen here before. Wednesday, 17. Collumpton House was more than filled, many being constrained to go away; and I found uncommon liberty of speech here, as well as at Exeter in the evening. Thur. 18.--I had a pleasant journey to Plymouth-Dock, the rain having but just laid the dust. The late separation here seems to have done little hurt. A few turbulent men have left us, but men of a more quiet spirit are continually added in their stead : So that on the whole we are gainers by our loss. Such is the wisdom of God! Fri. 19.--In the evening I preached in the new House at Plymouth. This also was well filled. Sunday, 21. I preached at the Dock at seven, and the House contained us pretty well; but in the evening, it was thought, as many went away as got in. After preaching, I gave them a plain account of the beginning and progress of that great work of God, vulgarly called Methodism. Mon. 22.-I took a cheerful leave of our brethren at the Dock, leaving them well united together; and on the follow ing days preached at Liskeard, St. Austle, Sticker, (a new place Sept. 1785.] JOURNAL. 319 near it,) Helstone, Marazion, and Penzance. Thursday, 25. About nine I preached at Mousehole, where there is now one of the liveliest societies in Cornwall. Hence we went to the Land's End, in order to which we clambered down the rocks, to the very edge of the water; and I cannot think but the sea has gained some hundred yards since I was here forty years ago. In the evening I preached at St. Just, where are still many of our eldest brethren, although many are gone to Abraham’s bosom. Fri. 26.-In the evening I preached in the market-place at St. Ives, to almost the whole town.

I wonder it is not more known, as there is nothing on the head like it in the English tongue. I still think he has proved to a demon stration, that no marriages are forbidden, either by the law of God or of England, but those of brothers and sisters, and those in the ascending and descending line. The contrary supposition seems to be built wholly in a misinterpretation of that expression in Lev. xviii., “Thou shalt not uncover her nakedness.” But this, he clearly shows, does not mean to marry a woman, but to deflower her. Sun. 20.--I preached in Bethnal-Green church, and spoke as plain as I possibly could, on “having a form of godliness, but denying the power thereof.” And this I judged to be 324 REv. J. WESLEY’s [Dec. 1785. far more suitable to such a congregation, than talking of justification by faith. Having promised our friends at Winchester to come and open their preaching-house when it was ready, I set out on Thursday, 24, and preached there in the evening to a numerous congre 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 aew chapel, I hastened away to preach at St. Luke's, one of the 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 of sleep.” 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 a small 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.

30.--I had the happiness of conversing with the Earl of H and his Lady, at Dunbar. I could not but observe both the easiness of his behaviour, (such as we find in all the Scottish Nobility,) and the fineness of his appearance, greatly set off by a milk-white head of hair. Wednesday, 31. I took a view of the stupendous bridge, about ten miles from Dunbar; which is thrown over the deep glen that runs between the two mountains, commonly called the Peas. I doubt whether Louis the Fourteenth ever raised such a bridge as this. In the evening I preached at Berwick-upon-Tweed; Thurs day, JUNE 1, at Aluwick. Friday, 2. I was desired to lay June, 1786.] JOURNAL. 333 the first stone of the preaching-house there. A very large congregation attending, we spent some time on the spot, in solemn prayer, and singing praise to God. About noon I preached in the Town-Hall at Morpeth; in the evening, at Newcastle. How different is the spirit of this congregation to that of most of those I have seen lately JUNE 4.--(Being Whitsunday.) I preached at eight to an amazing congregation, at the Ballast-Hills; but it was doubled by that at the Fell in the afternoon. But it was supposed that at the Garth-Heads, in the evening, was as large as both together. On Monday and Tuesday the congregation was larger than I ever remember. Wednesday, 7. At five we had a solemn parting. About noon I preached at North-Shields, in a tent erected near the town, to a very numerous congregation. In the evening I preached at Sunderland. About eleven on Friday I preached in the church at Monkwearmouth, on those words in the Second Lesson, “If thou canst believe, all things are possible to him that believeth.” Friday, 9. I preached at Durham about eleven, and in the evening at Hartlepool. I preached in the Town-Hall, where many appeared to be very deeply affected. Surely the seed will spring up at last even here, where we seemed so long to be ploughing on the sand. Sat. 10.--I went to Darlington. Since I was here last, Mr. died, and left many thousand pounds to an idle spendthrift, but not one groat to the poor. O unwise steward of the mammon of unrighteousness How much better for him had he died a beggar ! Sun.

The people, gathered from all parts, were waiting. So I went immediately to the market-place; and, standing under a large tree, testified, “This is life eternal, to know thee, the only true God, and Jesus Christ, whom thou hast sent.” The House at Derby was throughly filled in the evening. As many of the better sort (so called) were there, I explained, (what seemed to be more adapted to their circumstances and experience,) “This only have I found, that God made man upright; but they have found out many inventions.” Thur. 6.--In going to Ilston we were again entangled in miserable roads. Wegotthither, however, about eleven. Though the church is large, it was sufficiently crowded. The Vicar read Prayers with great earnestness and propriety: I preached on, “Her ways are ways of pleasantness;” and the people seemed all ear. Surely good will be done in this place; though it is strongly opposed both by the Calvinists and Socinians. We went on in a lovely afternoon, and through a lovely country, to Nottingham. I preached to a numerous and well behaved congregation. I love this people: There is something wonderfully pleasing, both in their spirit and their behaviour. Fri. 7.--The congregation at five was very large, and convinced me of the earnestness of the people. They are greatly increased in wealth and grace, and continue increasing daily. Saturday, 8. I walked through the General Hospital. I never saw one so well ordered. Neatness, decency, and common sense, shine through the whole. I do not wonder that many of the patients recover. I prayed with two of them. One of them, a notorious sinner, seemed to be cut to the heart. The case of the other was quite peculiar: Both her breasts have been cut off, and many pins taken out of them, as well as out of her flesh in various parts. “Twelve,” the Apothecary said, “were taken out of her yesterday, and five more to-day.” And the physicians potently believe, she swallowed them all; though nobody can tell when or how ! Which is the greater credulity? To believe this is purely natural 2 Or to ascribe it to preternatural agency? In the evening many felt The' o'erwhelming power of saving grace : 342 REv. J. Wesley's [July, 1786.

Sunday, 16. My heart was greatly enlarged in exhorting a very numerous con gregation to “worship God in spirit and in truth.” And we had such a number of communicants as we have not had before, July, 1786.] JOURNAL. 343 since the covenant-night. I suppose fifty, perhaps a hundred of them, never communicated before. In the afternoon I buried the remains of Thomas Parkinson, (who died suddenly two or three days before,) one of our first members, a man of an excel lent spirit, and unblamable conversation. Monday, 17. After preaching at West-Street, where many were impressed with a deep sense of the presence of God, I took coach for Bristol. We had a delightful journey; but having the window at my side open while I slept, I lost my voice, so that I could scarce be heard across a room. But before Wednesday morning (by applying garlic as usual) it was instantly restored. Thur. 20.--I preached at the new Room, on, “We have this treasure in earthen vessels.” And the hearts of many, who had been vexed with needless scruples, were mightily refreshed. Fri. 21.--I walked over to Kingswood School, now one of the pleasantest spots in England. I found all things just according to my desire; the Rules being well observed, and the whole behaviour of the children showing that they were now managed with the wisdom that cometh from above. Sun. 23.--I preached in the morning on those words in the Second Lesson, “Lazarus, come forth;” and I believe, many that were buried in sin heard the voice of the Son of God. In the evening I preached abroad on Matt. v. 20. In the middle of the sermon it began to rain; but not many went away. This put me in mind of that remarkable circumstance respecting the late Pope. On that solemn day when the Pope rides on horse back to St. Peter's, a violent storm scattered his whole retinue. When it abated, His Holiness was missing; but they soon found him sitting quietly in the church. Being asked how he could ride through such a storm, he very calmly replied, “I am ready to go, not only through water, but through fire also, for my Lord’s sake.” Strange, that such a man should be suffered to sit two years in the Papal chair Tues. 25.--Our Conference began: About eighty Preachers attended.

We found company enough in our inn at Helvoetsluys, genteel, good-natured, and sensible; but finding our conversa tion was not suited to their taste, we only dined with them on this and the following days. Both on this, Thursday, and Friday, the wind was quite contrary; but, otherwise, we could not have sailed, for it blew a storm; so I took the opportunity of writing a sermon for the Magazine. Sat. SEPTEMBER. 2.-The storm abating, we set sail about nine, though the wind was contrary; but in the afternoon it fell calm. The rolling of the ship made us sick. I myself was sick a few minutes; Mr. Broadbent, by times, for some hours; Mr. Brackenbury, (who did not expect to be at all,) almost from the beginning of the voyage to the end. Sun. 3.--When we had been twenty-four hours on board, we Sept. 1786.] JOURNAL. 349 were scarce come a third of our way. I judged we should not get on unless I preached, which I therefore did, between two and three in the afternoon, on, “It is appointed unto men once to die;” and I believe all were affected for the present. Afterwards, we had a fair wind for several hours; but it then fell dead calm again. This did not last long; for as soon as prayer was over, a fresh breeze sprung up, and brought us into the Bay. It being then dark, we cast anchor; and it was well ! for at ten at night we had a violent storm. I expected little rest; but I prayed, and God answered ; so that I slept sound till my usual hour, four o’clock. The wind being again quite contrary, we were obliged to tack continually; but about nine were brought safe to Harwich. After resting about an hour, we took chaise, and about one came to Colchester; where, Mr. Brackenbury being exceeding weak, we thought it best to stay till the morning. In the evening the House was throughly filled; and many received the truth in the love thereof; so that I did not at all regret my stopping here. Setting out early in the morning, Tuesday, 5, I reached London before one o’clock, and transacted most of my business in the afternoon. In the evening I preached on Psalm xxix. 9, 10; and the voice of the Lord was indeed with power. Wednesday, 6.

Wednesday, 6. I answered my letters; and on Thursday, 7, set out for Bristol. In the evening I preached at Newbury. It rained and blew vehemently; yet the House was throughly filled; and I found uncommon liberty in pushing the inquiry, “Who of you are building on the sand, and who upon a rock P” Friday, 8. In the evening I preached at Bath, to a more numerous congregation than I expected; and more serious, for I do not find there were any careless or inattentive hearers. Saturday, 9. We had a good congregation at five; although the weather continued stormy. Afterward I searched to the bottom a story I had heard in part; and found it another tale of real woe:--Two of our society had lived together in uncommon harmony; when one who met in Band with E. F., to whom she had mentioned that she had found a temptation toward Dr. F., went and told her husband she was in love with him, and that she had it from her own mouth. The spirit of jealousy seized him in a moment, and utterly took away his reason; and some one telling him his wife was at 350 REv. J. Wesley’s [Sept. 1786, Dr. F.'s, (on whom she had called that afternoon,) he took a great stick and ran away; and meeting her in the street, called out, “Strumpet, strumpet !” and struck her twice or thrice. He is now throughly convinced of her innocence; but the water cannot be gathered up again He sticks there, “I do throughly forgive you; but I can never love you more.” Sun. 10.--Our service began at ten. Mr. Creighton (whose health is a little recovered by rest, and drinking the mineral waters) read Prayers and assisted at the sacrament.

Monday, 30, and the ensuing days, I visited the classes. I was careful to take an exact account of the society. I was surprised to find only a hundred and fifty-nine. I thought they had been double the number. I hope, by the assistance of God, within four months to see that none of these want either food or raiment. Fri. November 3.--Taking the advantage of a moonlight evening, I went down to the chapel at Rotherhithe. I never saw it so well filled before, nor with such serious and atten tive hearers. Is anything too hard for God? Shall this wilderness blossom and bud as the rose? Sun. 5.--I buried the remains of John Cowmeadow, another martyr to loud and long preaching. To save his life, if possi ble, when he was half dead, I took him to travel with me. But it was too late: He revived a little, but soon relapsed; and, after a few months, died in peace. He had the ornament of a meek and quiet spirit, and was of an exemplary behaviour. Tues. 7.-Ivisited the classes, and found them much increased both in grace and number. The House was, as usual, well filled in the evening, and many were refreshéd and comforted. Thur. 9.--In the evening I preached at Stratford; and under standing I had many good sort of people to deal with, I endea voured to stir them up, by strongly showing what it is to build upon a rock; after showing them the various ways whereby the generality of good men (so called) usually build upon the sand. Dec. 1786.] JOURNAL. 355 Sun. 12.--I preached, morning and afternoon, for the use of our little charity-school, where forty boys and twenty girls are trained up both for this world and the world to come. Mon. 13.--I retired, for a few days, to Highbury-Place, that I might go on in my work without interruption. I returned to town on Thursday, 16; and after preaching on 1 Tim. vi. 20, had a comfortable meeting with the Bands. Their shy mess is vanished away; and we have only one inconvenience, --we have not time to hear all those that are willing to speak. Sun. 26.-After officiating at West-Street morning and after noon, I took coach at seven in the evening. We had a clear, pleasant night, and reached Norwich about eleven on Monday, 27.

We had a clear, pleasant night, and reached Norwich about eleven on Monday, 27. I found all things in peace, through the zeal and prudence of Jasper Robinson and his fellow-labourers. The congregation in the evening was nearly as large as it usually is on Sunday; and more than twice as large at six in the morning as it is accus tomed to be. Tuesday, 28. About moon I preached at Cayster, a little town twenty miles east of Norwich, to a little, serious congregation; the greater part of them seemed to be ripe for a blessing. The House at Yarmouth was throughly filled in the evening, and many attended in the morning likewise. Once more the combatants here have laid down their arms, and solemnly promise to continue in peace and love. Wednesday and Thursday I spent comfortably at Lowestoft, among a quiet, loving people. Friday, DECEMBER 1. I took a solemn leave of them at six. At nine I preached at North Cove, with much enlargement of spirit; and about eleven at Beccles, to more than their preaching-house could contain; and all of them appeared as serious and attentive as the con gregation at Yarmouth. In the evening there seemed to be a considerable shaking even among the dry bones at Loddon; and such a company attended at Mr. Crisp's in the morning, as I never saw there before. Sat. 2.-I returned to Harwich, and was much pleased in the evening with the largeness and seriousness of the congregation. Sunday, 3. I administered the Lord's Supper at eight, and afterwards attended our parish church. Besides the little com pany that went with me, and the Clerk and Minister, I think we had five men and six women: And this is a Christian country ! Our House could in nowise contain the congregation, either in the afternoon or in the evening; and at both times, great was 356 REv. J. WESLEY’s [Dec. 1786. the power of God in the midst of them. I have not seen, for many years, such a prospect of doing good in this city. Mon. 4.--I was strongly importuned by our friends at Long Stratton, to give them a sermon there. I heard of a young woman in that country who had uncommon fits, arid of one that had lately preached; but I did not know that it was one and the same person.

7.--I preached at Brentford; and in the morning; Thursday evening at Lambeth. At both places I found many who promise not to be forgetful hearers, but doers of the word. Being earnestly desired by our brethren at Newark, one hundred and twenty-four miles from London, to come and open their new House, I took the mail-coach, Friday, 9, in the evening, and reached Newark the next day about four in the afternoon. But having a great cold, and being so hoarse that I could not preach, I desired Mr. Mather to supply my place, till I had recovered my voice. Sun. 11.-Having partly recovered my voice, I preached in the new House at nine,--a lightsome, cheerful building, and gave notice of preaching at five in the afternoon. But it was not long before I received a message from the Mayor, to desire me to begin preaching a little later, that himself and several of Feb. 1787.] JOURNAL. 359 the Aldermen might the more conveniently attend. They all came at half an hour past five, and as many people as could possibly squeeze in ; and God opened my mouth to speak strong words, and the hearts of many to receive them. Surely God will have a people in this place, that will adorn the doctrine of God our Saviour. Mon. 12.--There being no places to be had in the York coach, Mr. Broadbent and I went across the country to Hinck ley. I now inquired concerning the poor wretch who, when I was here last, while he was praying to God to damn his eyes, was in the instant struck blind. So, it seems, he con tinued for some time. But as soon as he recovered his sight, he was just as profane as before. Although it rained, and the people had no notice till we came, yet the preaching-house was quickly filled; and many, I believe, were filled with peace and joy in the Holy Ghost. Tues. 13.--Leaving the society here much alive to God, I went on to Coventry. Here finding places vacant in the Liver pool mail-coach, we set out in the evening, and reached London the next morning, Wednesday, 14. Thursday, 15. I preached at Deptford, and was agreeably surprised to find the threaten ing storm blown over, and all our brethren in peace and love with each other.

Mon. 23.--Having taken leave 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 staircase. 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 Catho lics. I never saw so general an impression made on the peo ple 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 a great 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 370 REv. J. Wesley's [April, 1787. w seemed, suited the hearers ; many of whom are hindered chiefly by evil shame from being altogether Christians. Wed. 25.-I once more visited my old friends at Tullamore. Have all the balloons in Europe done so much good as can counterbalance the harm which one of them did here a year or two ago? It took fire in its flight, and dropped it down on one and another of the thatched houses so fast that it was not possible to quench it till most of the town was burned down.

It took fire in its flight, and dropped it down on one and another of the thatched houses so fast that it was not possible to quench it till most of the town was burned down. I preached in the assembly-room, to a large congregation, a few of whom are still alive to God. In the morning, for the sake of good old Matthew Moore, who is not likely to hear me again, I preached in his parlour, to as many as that and the other rooms would contain, on, (Luke xx. 34, &c.,) “They neither marry, nor are given in marriage: Neither can they die any more : For they are equal unto the angels; and are the children of God, being the children of the resurrection.” Thur. 26.--About noon I preached at Portarlington, not in the noisy market-place, but in our own House, throughly filled with attentive hearers. In the evening I preached in the church at Mount-Mellick, larger than either that at Eyre Court or Aghrim; and the whole congregation behaved well: I have seen few such since I left Dublin. Friday, 27. We went to Kilkenny, nine-and-twenty Irish miles from Mount Mellick. Religion was here at a low ebb, and scarce any society left, when God sent three troops of horse, several of whom are full of faith and love. Since they came, the work of God has revived. I never saw the House so filled since it was built; and the power of God seemed to rest upon the con gregation, as if he would still have a people in this place. Sat. 28.-I preached in the morning to about a hundred people at Kilkenny, on the general judgment. They seemed to feel what was spoken. I left Mr. Kane behind me for two or three days, to follow the blow; and I trust before he leaves the town, God will lay such a foundation even there as shall never be overthrown. We reached Carlow before noon; and were much refreshed with the hearty affection of our brethren, who had not forgotten me, though I had not visited them for near sixteen years. In the evening I preached at theassembly-room, to alarge and tolerably serious congregation. They seemed more serious in the morning, Sunday, 29, when I spoke in a manner more suited to their May, 1787.] JOURNAL.

Tues. MAY 1.--Setting out early in the morning, between nine and ten I preached in the church at Old-Ross, to a large company of as plain country-people as ever I saw in Yorkshire. We reached Waterford between two and three. At six I preached in the Court-House, to an immense congregation, while a file of musketeers, ordered by the Mayor, paraded at the 372 REv. J. Wesley’s [May, 1787. door. Two or three hundred attended in the morning, and gladly received the whole truth. In the evening the congrega tion was larger than before, and equally attentive. Thursday, 3. I took my leave of this earnest, loving people, and went on through a delightful country to Clonmell. At six I preached in the Court-House. I was much surprised. I know not when I have seen so well-dressed and ill-behaved a congregation; but I was told it was the same way that they behaved at church. Pity them they do not turn Papists. The Church of England needs no such members: They are no honour to it. Fri. 4.--With great difficulty we got over a most horrid road to Capperquin; but that from thence to Tallagh (eight miles) was exceeding pleasant. The remaining ten miles were very tolerable; so that we reached Youghall in good time. The Court-House was throughly filled at six, and above half filled at five in the morning. Saturday, 5. We went on to Cork. The latter was pleasant beyond description. At a very small distance on the left hand, the river “rolled its sinuous train;” beyond which were shady trees, covering a steep hill, and rising row above row. On the right we had another sloping mountain, tufted over with trees, sometimes forming one green, even wall, sometimes scattered up and down. Between these appeared several beautiful seats, some of them fit for Noblemen. At six in the evening the preaching-house would ill contain the congregation; and many of the rich and honourable were among them ' Who hath warned these to flee from the wrath to come 2 Sun. 6.--We had an evening congregation at seven, whom I warned to order their conversation aright. At three in the afternoon I preached on the road to a numerous congregation; but many of them, especially the genteeler sort, were rude as colts untamed.

wesley’s [May, 1787. made shift to stand on one side of it in a door-way, where I was pretty well sheltered: Although the poor people were exposed to heavy rain during the whole sermon, none of them seemed to regard it; and God did indeed send a gracious rain upon their souls, so that many rejoiced with joy unspeakable. Mon. 28.-Having all the parties together, I inquired into an odd affair which occurred here a few months ago. F. B., Leader of the class of single women, and always hitherto of an unblem ished character, was accused of immodesty by Mr. A , in whose house she had lived for several years. I found this accu sation to be totally groundless. 2. John Carr, one of our oldest members, with a few others, spent an hour in reading and prayer, while a Local Preacher was reading a sermon at the Room; this was represented to the Assistant as done in a spirit of opposition, and as an intention of leaving the society; (a thing which never entered into their thoughts;) and he was urged to read them out of the society. Accordingly, he read out four teen at once: I could not find, upon the strictest inquiry, that they had been guilty of any fault but meeting together that evening ; so I willingly received them all again, requiring only one condition of the contenders on both sides, to say not one word of anything that was past. The spirit of peace and love gloriously descended on them all, at the evening preach ing, while I was explaining the “fruit of the Spirit.” They were again filled with consolation at the Lord's Supper; and again in the morning, while Mr. Broadbent applied, “Com fort ye, comfort ye my people, saith the Lord.” Tues. 29.--The old murderer is restrained from hurting me; but, it seems, he has power over my horses. One of them I was obliged to leave in Dublin, and afterwards another, having bought two to supply their places; the third soon got an ugly swelling in his shoulder, so that we doubted whether we could go on; and a boy at Clones, riding (I suppose galloping) the fourth over stones, the horse fell and nearly lamed himself.

11.--We went on board the Queen, a small sloop, and sailed eight or nine leagues with a tolerable wind. But it then grew foul, and blew a storm; so that we were all glad to put in at Yarmouth harbour. About six Dr. Coke preached in the market-house, to a quiet and tolerably attentive congregation. The storm continuing, at eight in the morning, Sunday, 12, I preached to a much larger congregation. I had uncommon liberty of speech, and I believe some of them felt that God was there. At eleven we went to church. There was a tolerable congregation, and all remarkably well-behaved. The Minister read Prayers very seriously, and preached on, “Blessed are the poor in spirit.” At four I preached again, on Luke xix. 42, (part of the Second Lesson in the morning,) “If thou hadst known, even thou,” &c. The market-house was now more than filled ; and not a few seemed to hear as for life. In the evening Dr. Coke preached again. We have now delivered our own souls at Yarmouth, and trust God will suffer us to go on to Guernsey. Mon. 13.--We set out from Yarmouth with a fair wind ; but it soon turned against us, and blew so hard that in the afternoon we were glad to put in at Swanage. I found we had still a little 392 BEv. J. WESLEY’s [Aug. 1787. society here. I had not seen them for thirteen years, and had no thought of seeing them now; but God does all things well. In the evening I preached in the Presbyterian meeting-house, not often, I believe, so well filled; and afterwards passed half an hour very agreeably with the Minister, in the parsonage-house, which he rents; a neat retired house, with a delightful garden. Thence we adjourned to the house of our old brother Collins, and between eight and nine went on board. Tues. 14.--Sailing on, with a fair wind, we fully expected to reach Guernsey in the afternoon; but the wind turning contrary, and blowing hard, we found it would be impossible. We then judged it best to put in at the Isle of Alderney; but we were very near being shipwrecked in the bay. When we were in the middle of the rocks, with the sea rippling all round us, the wind totally failed.

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.

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. In this we plainly saw the hand of God; so we agreed with him immediately; and in the morning, Thurs day, 6, went on board with a fair, moderate wind; but we had but just entered the ship when the wind died away. We cried to God for help, and it presently sprung up, exactly fair, and did not cease till it brought us into Penzance bay. We appeared to our friends here, as men risen from the dead. Great was their rejoicing over us; and great was the power of God in the midst of the congregation, while I explained and applied those words, “Whosoever doeth the will of God, the same is my brother, and sister, and mother.” Sat. 8.--Dr. Coke preached at six to as many as the preaching-house would contain. At ten I was obliged to take the field, by the multitude of people that flocked together. I found a very uncommon liberty of speech among them; and cannot doubt but the work of God will flourish in this place. In the evening I preached at St. Ives, (but, it being the market-day, I could not stand, as usual, in the market place,) in a very convenient field at the end of the town, to a very numerous congregation: I need scarce add, and very serious; for such are all the congregations in the county of Cornwall. Sun. 9.--About nine I preached at the Copper-works, three or four miles from St. Ives, to a large congregation gathered from all parts; I believe, “with the demonstration of the Spirit.” I then met the society in the preaching-house; which is unlike any other in England, both as to its form and materials. It is exactly round, and composed wholly of brazen slags; which, I suppose, will last as long as the earth. Between one and two I began in the market-place at Redruth, to the largest congre gation I ever saw there; they not only filled all the windows, but sat on the tops of the houses. About five I began in the pit at Gwennap. I suppose we had a thousand more than ever Sept. 1787.] JOURNAL.

1787.] JOURNAL. 399 were therebefore: But it was all one; my voice was strengthened accordingly, so that every one could hear distinctly. Mon. 10.--I had a large congregation at five, and a peculiar blessing. Thence I went to Mr. Mill's, the Rector of Kenwyn, half a mile from Truro; a house fit for a Nobleman; and the most beautifully situated of any I have seen in the county. At moon I preached in the preaching-house at Truro. It was well filled with deeply attentive hearers. Thence we went on through a swiftly improving country to St. Austle; and preached in the new House, though not quite finished, to a crowded audience, who seemed all sensible that God was there. The old House was well filled at five in the morning, Tuesday, 11. I did not design to preach at Liskeard, but finding a few people gathered together, I gave them a short discourse; and then went on to Torpoint, where several of our brethren from the Dock were waiting for us; so we crossed over without loss of time, to an earnest affectionate people. The House would ill contain the congregation in the evening, and a joyful meeting it was. Wed. 12.--We went over to Mount Edgecomb, and walked through all the improvements. The situation is fine indeed. The lofty hill, nearly surrounded by the sea, and sufficiently adorned with trees, but not crowded, is uncommonly pleasant; but it did not strike me like Lord Harcourt’s seat at Newnham. And are all these things to be burned up? At noon I preached at Plymouth. The House was crowded enough, and a solemn awe sat on all the people; as likewise in the evening at Plymouth Dock. There is an excellent spirit in this people; and such general peace and unanimity as never was before. Thur. 13.--We set out early, and dined at Exeter. In the evening we had a crowded congregation, that drank in every word. This society likewise increases both in number and strength. Friday, 14. We took the mail-coach, and in the afternoon came to Bath. Considering the uncertain notice which had been given, we had a larger congregation than was expected; and many found it a comfortable season, particularly those that were in heaviness. Sat. 15.-With the assistance of two of my friends, I answered abundance of letters.

15.-With the assistance of two of my friends, I answered abundance of letters. In the evening we had an uncommon congregation, on whom I strongly enforced the first principles, (which indeed never can be too much enforced,) “By grace are ye saved through faith.” 400 Rev. J. Wesley’s [Oct. 1787. Sun. 16.-I read Prayers at ten, and preached with a peculiar blessing; and administered the Lord’s Supper to an unusual number of deeply serious communicants. At half. past two I began again. The chapel was more than filled. Many could not get in; and it was the same case at six in the evening. At both times I preached considerably longer than I usually do. Surely the time is come, when God will cause his power to be known here also. Mon. 17.--Leaving this society in a better state than it has been in for many years, I went to Bristol, where my brother has been for some weeks. By the way I preached at Wintanburn, on the foundation of a new preaching-house. There was much rain before I began, and a violent wind all the time I was preaching; yet some of these I trust did come to the marriage. I had now two or three days to answer my letters. Every evening our Room was well filled with deeply attentive hearers. Fri. 21.--I spent the evening at the School, and was much pleased with the management of it. Sun. 23.−In the morning my brother read Prayers, and I preached. In the afternoon I preached in Temple church, to a very large and serious congregation. My brother desired to preach in the evening: So by the mouth of two or three witnesses shall every word be established. On Monday and the following days I visited the country societies; and had the satisfaction to find most of them growing in grace, and not decreasing in number. Thur. 27.--About noon I preached at Castle-Carey. How are the times changed 1 The first of our Preachers that came hither, the zealous mob threw into the horse-pond: Now high and low earnestly listen to the word that is able to save their souls. In the evening I preached at Ditcheat. Friday, 28. I preached at Ditcheat again, at Shepton-Mallet; and at Pensford to such a congregation as I have not seen there for many years; and on Saturday returned to Bristol. Sun.

Sun. 30.--I read Prayers, and my brother preached. I preached in the avenue at Kingswood about two; and at five near King's Square; probably the last time this year that I shall preach in the open air. Monday, October 1, and the three following days, I spoke to the society one by one, and was much refreshed; as the love of many was not grown cold, and their number considerably increased. Oct. 1787.] JOURNAL. 401 Fri. 5.--I preached at noon in Keynsham; and the power of God was present in an uncommon degree : So it was when I met the children at Miss Bishop's, and afterwards those at Mr. Simpson's. I verily think, the spirit and behaviour of these two sets of children gradually affect the whole place; which now retains scarce anything of the brutality and savageness for which it was eminent some years ago. In the evening we had a watchnight at Kingswood. The weather was exceeding rough: Yet the House was filled; and few went away till after the noon of night. Sun. 7.-I preached morning and evening, and took a solemn leave of the affectionate people. Monday, 8. Having taken the whole mail-coach on Saturday, I went to it on Monday between three and four; and found, to my great surprise, it was filled with other passengers; and the clerk faced me down, I had taken the coach for Sunday: But some of our friends speaking strong words, they thought good to provide us another coach; only it did not reach town quite so soon. I was, however, soon enough to meet a large congregation on Tuesday evening, and praise the Lord together. Wed. 10.--I retired, and spent the rest of the week in answering letters, and preparing matter for the Magazine. Sun. 14.--I preached in West-Street chapel morning and afternoon; and at St. Swithin's church in the evening. Mon 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.

Kingsford, a man of substance as well as piety. He informed me, “Seven years ago, I so entirely lost the use of my ankles and knees, that I could no more stand than a new-born child. Indeed, I could not lie in bed without a pillow laid between my legs, one of them being unable to bear the weight of the other. I could not move from place to place, but on two crutches. All the advice I had profited me nothing. In this state I continued above six years. Last year I went on business to London, then to Bristol and Bath. At Bath I sent for a Physician; but before he came, as I sat reading the Bible, I thought, ‘Asa sought to the Physicians, and not to God; but God can do more for me than any Physician.’ Soon after I heard a noise in the street; and, rising up, found I could stand. Being much surprised, I walked several times about the room; then I walked into the Square, and afterwards on the Bristol road: And from that time I have been perfectly well, having as full a use of all my limbs as I had seven years ago.” Nov. 1787.] JOURNAL. 403 We had a comfortable opportunity in the evening, and early in the morning; and I left Canterbury, Friday, 26, with a strong hope that the work of God will flourish here, as it has not done for many years. In the evening I preached to a lovely congregation at Chatham; and on Saturday returned to London.- Mon. 29.--I looked over all the manuscripts which I had collected for the Magazine, destroyed what I did not think worth publishing, and corrected the rest. Tuesday, 30. I went down to Miss Harvey’s, at Hinxworth, in Hertfordshire. Mr. Simeon, from Cambridge, met me there; who breathes the very spirit of Mr. Fletcher. The chapel was quite crowded in the evening. I preached on that inexhaustible text, and with much liberty of spirit, “By grace are ye saved through faith.” In the morning, Wednesday, 31, 1 preached on the Woman of Canaan; and in the afternoon went over to Mr. Hick’s, at Wrestlingworth, through such roads as no chaise could pass: So we had the pleasure of riding in a farmer's cart.

Thur. 15.--Even at Poplar I found a remarkable revival of the work of God. I never saw the preaching-house so filled before; and the power of the Lord seemed to rest on many of the hearers. Sun. 18.-We had, as usual, a large congregation and a comfortable opportunity at Spitalfields. Monday, 19. I began the unpleasing work of visiting the classes. I still continue to do this in London and Bristol, as well as in Cork and Dublin. With the other societies, their respective Assistants supply my lack of service. Sun. 25.-I preached two charity sermons at West-Street, in behalf of our poor children. Herein I endeavoured to warn them, and all that bring them up, against that English sin, ungodliness; that reproach of our nation, wherein we excel all the inhabitants of the earth. Thur. 29.-I preached at Mr. Edwards's, in Lambeth. How wonderfully does God fit people for their work | Here Mrs. Edwards, a person of no extraordinary natural abilities, teaches near a hundred children, and keeps them in as good, if not better, order, than most school-mistresses in the kingdom ' Fri. 30.--I met the Committee, to consider the state of our temporal circumstances. We are still running backward. Some way must be found to make our income answer our expenses. Sat. DECEMBER 1.-I saw an uncommon instance of dis tress; a gentlewoman who used to keep her coach, shut up with her four children in a dark dirty room, (her husband being imprisoned for debt,) without almost any of the necessaries of life. No wonder if she had chose strangling rather than life. Sun. 2.-I was pressed in spirit to warn our people, in strong terms, of the Laodicean spirit which had crept in among them. They received the reproof; and many began to stir up the gift of God that is in them, which immediately appeared from the very great increase of the morning congregations. Tues. 4.--I retired to Rainham, to prepare another edition of the New Testament for the press. Wednesday, 5. I preached at Purfleet, to a deeply serious congregation, many of whom walk in the light of God’s countenance. Thursday, 6. I 406 REv. J. Wesley’s [Dec. 1787. preached to a large congregation at Rainham. I trust some good will be done here also. Fri.

I crossed over to Leek, where for many years we seemed to be ploughing upon the sand; but, at length, the fruit appears. Their new House would very hardly contain the congregation, although it blew a storm, so that many of the women could hardly bear up against the wind. In the evening I preached at Congleton. Part of the congregation were the Minister and the Mayor, with several Aldermen: But they seemed astonished while I opened and strongly applied, “Thou shalt have no other gods before me.” Fri. 4.--We had another violent storm in going to Maccles field. But there all is calm ; their little feuds are removed, and the work of God steadily goes on. Sunday, 6. The new church was half filled in the morning, but throughly in the afternoon; and great was our rejoicing in the Lord, both then and at six in the evening. I took a solemn leave of them at five in the morning, Monday, 7, and with a deal of difficulty got to New-Mills; the roads over the mountains being scarce passable; but the earnestness of the congregation made amends for the difficulty of the journey. They are all athirst for God. Wednesday, 9. At noon I preached in the chapel at Bullocksmithy; one of the most famous villages in the county for all manner of wickedness. But there is a change for the better already, and a fair prospect of a much greater. In the evening, as well as on the next, the House at Stockport was throughly filled with people ready prepared for the Lord, and adorning the doctrine of God our Saviour. Thur. 10.--About noon I preached at Ashton, to a loving and lively people, and thence went on to Oldham. But what could be done here? I suppose the children alone would have filled the preaching-house from end to end. We kept the door locked till a little before the appointed time. Then I went in, and to as many as the House would hold, explained “the rest” that “remaineth for the people of God;” and indeed they had April, 1788.] JOURNAL. 413 ears to hear. Afterward, leaving one to preach again, after an hour's respite I went on to Manchester. Fri. 11.--The House was well filled in the evening. I explained and enforced the words of St.

I will never attempt to travel these roads again, till they are effectually mended ! A gentleman, no way connected with us, has built us a neat preaching-house here, desiring only three per cent. for what he has laid out, (about eight hundred pounds,) provided the seats let for so much, of which there is little doubt. It was well filled in the evening with serious people, lying in the midst May, 1788.] JOURNAL, 415 of many societies. Wednesday, 23. We hohbled on to Bury, through roads equally deplorable; but we met a lively congre gation, which made us forget our labour. In the evening I preached to another lively congregation at Rochdale. For merly we had much trouble here : But it is past; and they now hold the unity of the Spirit in the bond of peace. Thur. 24.--About ten we began the Service in the church at Todmorden, crowded sufficiently. I found uncommon liberty among these poor mountaineers. We had a pleasant road from hence to Burnley, where a multitude of people were waiting; but we had no house that could contain them. Just then the rain ceased: So we went into the inn-yard, which contained them well; and it was an acceptable season, as indeed it was both the times before when I preached at Bury. Fri. 25.-In the evening I preached at Colne. This is the fifth rainy day we have had. However, the House was pretty well filled; and I strongly exhorted them that had left their first love, to remember from whence they had fallen, to repent, and to do their first works. Sun. 27.--I preached at Haworth church in the morning, crowded sufficiently; as was Bingley church in the afternoon: But as very many could not get in, Mr. Wrigley preached to them in the street; so that they did not come in vain. In the evening we went on to Halifax. Mon. 28.-The House in the evening was throughly filled with hearers that devoured the word. Tuesday, 29. I was desired to preach in the church at Sowerby, four miles from Halifax. It stands on the brow of a high and steep mountain. Rich and poor flocked together to it; whom I exhorted to acquaint themselves with God, and be at peace.

Rich and poor flocked together to it; whom I exhorted to acquaint themselves with God, and be at peace. I found much liberty of spirit among them; and still more at Halifax in the evening, when it seemed as if the windows of heaven were opened; as also at five in the morning, when I took a solemn leave of this affectionate people. Wed. 30.--About eleven the service began at Honley. After the Curate had read Prayers to a large and serious congregation, I preached, on, “It is appointed unto men once to die.” I believe many felt as well as heard the word. About six I preached at Huddersfield; where our brethren are now all at peace and unity with each other. In the evening I went to our quiet and delightful retreat at Longwood-House. Thur. MAY 1.--The congregation at five was exceeding 416 REv. J. Wesley’s [May, 1788. large, coming from many miles round; but that at Shelly, a lone place, six or seven miles from Huddersfield, where I was constrained to preach in the open air at nine, was six or seven times larger ; indeed, the largest I have seen since I left Manchester; and the power of God was eminently present, both to wound and to heal. I believe the congregation at Wakefield in the evening was larger even than this ; and the verdure of the trees, the smoothness of the meadow, the calmness of the evening, and the stillness of the whole congregation, made it a delightful sight. Fri. 2.--I went on to Bradford. I feared the jars which had been here would have lessened the congregation; but it was as large as ever I remember it on a week-day; and as deeply attentive as ever. A large number attended again at five in the morning. In the afternoon I spent some hours with the Trustees of Eccleshill House; but I might as well have talked to so many posts. In the evening we had a lovely congregation again, to whom I explained the former part of Rev. xiv. These had ears to hear; and many of them rejoiced with joy full of glory. Sun. 4.--It was not without extreme difficulty that we could get into the church; but it was worth all the labour.

4.--It was not without extreme difficulty that we could get into the church; but it was worth all the labour. I strongly applied those words in the Epistle for the day, “The end of all things is at hand; be ye therefore sober, and watch unto prayer.” It seemed as if the whole congregation was moved. I believe that hour will not soon be forgotten. The concourse of people at Birstal, about four, was greater than ever was seen there before; and the wind being very high, it was feaped not half of them would be able to hear: But God was better to them than their fears. Afterwards we found that all could hear distinctly; so, if they hear no more, I am clear of their blood. I have declared to them the whole counsel of God. e Mon. 5.--About nine I preached to the loving people at Morley, on 1 Pet. i. 3, and then went forward to Leeds; where (Mr. Hey having sent me word that it was not convenient for him to receive me) Mr. Floyd, and every one in his house, received me with all gladness. We had a full House in the evening. I explained and applied James ii. 22, which . suppose was never more needful to be insisted upon than it is this day. Tues. 6.--About eleven I accepted the invitation of Mr. May, 1788.] JOURNAL. 417 Stone, a truly pious and active man, and preached in his church at Rawdon, ten miles from Leeds, to a very serious congregation, on Mark i. 15: “Repent ye, and believe the Gospel.” In the evening I preached at Otley to a lovely congregation, and at five in the morning. At four in the afternoon I preached at Pateley-Bridge; and setting out at four on Friday morning, reached Kendal that evening, (sixty-one miles,) and Whitehaven at five on Saturday, 10. The congregation in the evening rejoiced much, as they had not seen me for four years. But scarce any of the old standers are left: Two-and-forty years have swept them away. Let us who are left live to-day. “Now is the day of salvation.” MAY 11-(Being Whitsunday.) In the morning, while those words were applied, “And they were all filled with the Holy Ghost,” his power was eminently present in the congre gation; but much more in the evening.

“Now is the day of salvation.” MAY 11-(Being Whitsunday.) In the morning, while those words were applied, “And they were all filled with the Holy Ghost,” his power was eminently present in the congre gation; but much more in the evening. At noon Joseph Bradford preached in the market-place to a numerous congre gation; and I am not without hope, that poor Whitehaven will lift up its head again. Mon. 12.--About eight I began preaching in the market house at Cockermouth. I was surprised to find several of those that are called the best of the town there; and they were one and all serious and attentive: So we had a solemn parting. Hence we went on to Carlisle. I never found this society so well united before. The preaching-house, begun three or four years ago, is now completely finished. It is neat, lightsome, and cheerful; but it was very ill able to contain the congre gation. Several Ministers were there; and so was the power of God, in an uncommon degree. All that were under the roof seemed to be moved more or less; and so they were in the morning, Tuesday, 13, when I besought them to present themselves a living sacrifice to God. To-day we went on through lovely roads to Dumfries. Indeed all the roads are wonderfully mended since I last travel led this way. Dumfries is beautifully situated; but as to wood and water, and gently-rising hills, &c., is, I think, the neatest, as well as the most civilized, town that I have seen in the kingdom. Robert Dall soon found me out. He has behaved exceeding well, and done much good here; but he is a bold man: He has begun building a preaching-house, larger than any in Scotland, except those in Glasgow and Edinburgh In 4.18 it ev. J. WESLEY’s [May, 1788. the evening I preached abroad in a convenient street, on one side of the town. Rich and poor attended from every quarter, of whatever denomination; and every one seemed to hear for life. Surely the Scots are the best hearers in Europel Wed. 14.--At five I was importuned to preach in the preaching-house; but such a one I never saw before. It had no windows at all: So that although the sun shone bright, we could see nothing without candles.

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.

Thur. 5.-Desiring to pay one more visit to the loving society in Weardale, I set out early, and drove through wonderful roads to Wolsingham; a town near the entrance of the vale. I could not preach abroad, because of the storm; and the House would not near contain the people. However, as many crowded in as could : The rest got near the door or windows; and surely the willing mind was accepted. In the evening, the wind being still very high, I was obliged to preach within, in Weardale also; and it was a time of uncom mon blessing. Friday, 6. Going out of my room, I missed a step, and fell forward, so that the edge of one of the stairs came a quarter of an inch above my right eye, exactly upon my eyelid. I put a little white paper upon it, which immediately stopped the bleeding, and preached without any inconvenience. The work of God has much increased here lately. Many have been convinced of sin, many justified; some perfected in love, and many added to the society. Fri. 6.--We returned to Stanhope, formerly the seat of 422 REv. J. WESLEY’s [June, 1788. several great families, now an inconsiderable village. It is eminent for nothing in this age, but a very uncommon degree of wickedness. I preached at five, in what I understood was once the market-place, to an exceedingly numerous con gregation. I preached on Isaiah lv. 6, 7; and, if ever, with the demonstration of the Spirit. The people were all bowed down together, as the heart of one man. Surely God will have a people in this place | Sat. 7.--Our brethren thought the preaching-house would contain the congregation at five in the morning. It was a large upper room ; But before I began to speak, it was exceedingly crowded; and the main beam that supported it giving way, the floor began to sink. Some crying out, “The room is falling!” one man leaped out of the window; the rest slowly and quietly went out, without the least hurry or confusion; so that nothing was hurt except a poor dog that was under the window. I then preached in the open air, to twice or thrice as many as the room would have contained, who were all attention. O how white are these fields to the harvest!

But she was then quite a womanish girl, and of unblamable behaviour. Suppose that which appeared to her was really an angel; yet from the face, the voice, and the apparel, she might easily mis take him for a female; and this mistake is of little consequence. Much good has already resulted from this odd event; and is likely to ensue; provided those who believe, and those who disbelieve, her report, have but patience with each other. We had a love-feast in the evening, at which several spoke deep experience in a plain, artless manner; and many were greatly comforted, and stirred up more intensely to hunger and thirst after righteousness. Wed. 11.--About noon I preached at Stockton; but the House would not contain the congregation; nor indeed at Yarm, in the evening. Here I heard what was quite new to me, namely, that it is now the custom, in all good company, to give obscene healths, even though Clergymen be present; one of whom, lately refusing to drink such a health, was put out of the room; and one of the forwardest, in this worthy company, was a Bishop's steward.- Thur. 12.--Between one and two we had a larger congrega tion at Potto than I ever saw there before. At Hutton-Rudby, in the evening, I spoke strongly to the backsliders; and I think not in vain. At eight I preached to a lovely congregation, at Stokesley, with much liberty of spirit; and at eleven, in Guisborough, to one far larger, and equally attentive. In the evening I preached at Whitby, in the new House, throughly filled above and below; though it contains twice as many as the old one; and although the unfinished galleries, having as yet no fronts, were frightful to look upon. It is the most curious House we have in England. You go up to it by about forty steps; and have then before you a lofty front, I judge, near fifty feet high, and fifty-four feet broad. So much gainers have we been by the loss of the former House. Beside that it stood at one end of the town, and in the very sink of it, where people of any fashion were ashamed to be seen. Sat.

Tues. 24.--Having no other opportunity, I went over to Thirsk, and preached in the evening on 1 Pet. i. 24. All the congregation were serious, but two young gentlewomen, who laughed and talked incessantly, till I turned and spoke expressly to them. They then seemed to be ashamed. Wed. 25.-Believing the little flock there wanted encourage ment, I took Ripon in my way to York, and gave them a strong discourse on the story of Dives and Lazarus. Many strangers seemed greatly astonished; and I believe they will not soon forget what they heard; for God applied it to their hearts: As he did also the parable of the Sower at York, I will hope, to most of the congregation. Thur. 26.-The Vicar of Selby having sent me word that I was welcome to preach in his church, I went that way. But before I came he had changed his mind: So I preached in our own chapel ; and not without a blessing. In the evening I June, 1788.] JOURNAL. 427 preached at Thorne to a larger congregation than ever I saw 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 on my 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 l’” It is true, I am not so agile as I was in times past.

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. Whether or not this is sent to give me warning that I am shortly to quit this tabernacle, I do not know; but be it one way or the other, I have only to say, My remnant of days I spend to his praise Who died the whole world to redeem : Be they many or few, My days are his due, And they all are devoted to Him I I preached in the morning on Psalm xc. 12; in the evening on Acts xiii. 40, 41; and endeavoured to improve the hours between to the best advantage. Sun. 29.--At eight I preached at Misterton, as usual; about one to a numerous congregation at Newby, near Haxey; and about four at my old stand in Epworth market-place, to the great congregation. Here there used to be a few mockers; but there were none now : All appeared serious as death, while I applied those solemn words, “When the breath of man goeth forth,” &c. We concluded with a love-feast, at which many declared, with an excellent spirit, the wonderful works of God. Mon. 30.-About eight I preached in Scotter; and found it good to be there. About eleven I preached in Scowby, two miles from Brigg, to avery numerous and serious congregation. In the afternoon, going just by that curious building, Mr. Pelham's Mausoleum, I alighted, and took a view of it within and without. The like, I suppose, is not to be found in Eng land. It is exactly round, fifty-two feet in diameter, and will be sixty-five feet high. The lower part contains, I believe, near a hundred places for the bodies of the Pelham family. (O what a comfort to the departed spirits, that their carcases shall rot above ground !) Over this is to be a chapel. It is computed the whole building will cost sixty thousand pounds. About five we came to Grimsby; and, the Vicar reading Prayers, I preached on the Psalm for the day, “He healeth them that are broken in heart, and giveth medicine to heal their sickness.” I think the church is near as large as that at Hull; July, 1788.] JOURNAL.

Afterwards, meeting the society, I took a solemn leave of them, which I hope they will remember if they see me no more. Wed. 13.--We crossed over to Sarum, where I preached in the evening, with much enlargement of heart. Thursday, 14. Setting out about three, we came to Gloucester early in the afternoon. I spoke very plain, both in the evening and the 434 REv. J. wesley’s [Aug. 1788. morning. Friday, 15. We went on to Monmouth; but Mr. G. has done with us; so I lodged with my old friend, Mr. Johnson; and instead of that lovely young woman, S B , who is removed to Cowbridge, met with her younger sister, who more than supplies her place. She is a jewel indeed; full of faith and love, and zealous of good works. I preached both in the evening and the next morning with the demonstration of the Spirit; and all the congregation, rich and poor, appeared to be sensible of it. Saturday, 16. We had an easy journey to Brecon, where I preached in the evening. Sunday, 17. I preached in the Room at eight, on the fruit of the Spirit. In the evening I preached in the spacious Town Hall, so filled as it had never been before. I think there is a little company here that are truly alive to God. Monday, 18. I went on to Carmarthen, and preached at six, on 2 Cor. v. 19; and again at five in the morning, Tuesday, 19, when the Room was well filled. A servant of Mr. Bowen's came early in the morning to show us the way to Llyngwair : And it was well he did; for I do not know that we could otherwise have found our way thither. We met (as I expected) with a hearty welcome. At five I preached in Newport church, to a large congregation, and with agreater prospect of doing good than ever I had before. We passed an agreeable evening at Llyngwair. Wednesday, 20. I went to Tracoon, one of the most venerable seats in Great Britain. The good old house is buried in woods and mountains, having no resemblance to any place I have seen. It is just suited to the good old Admiral, with his four maiden sisters; the youngest of whom, I suppose, has lived more than seventy years.

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.

1788. soon as I could get through the people, I began with solemn prayer; and then explained and applied that glorious truth, “God was in Christ, reconciling the world unto himself.” We had another happy opportunity at five in the morning. Knowing there was no depending on the coach, I took chaise; and by that means came early to Sevenoaks; where, in the evening, I found uncommon liberty of spirit in exhorting the audience to worship God in spirit and in truth. Sat. NoveMBER 1.--(Being All-Saints' Day.) I preached at Snowsfields, on Rev. xiv. 1; a comfortable subject; and I always find this a comfortable day. Monday, 3. I began visiting the classes; a work which usually takes up about a fortnight. Sunday, 9. I preached at West-Street, and found uncommon liberty in enforcing that caution, “Quench not the Spirit.” On Wednesday, 12, and the following days, I visited the country societies; some of which, that of Mitcham in particular, are swiftly increasing in the grace of God. Mon. 17.--I set out for Hertfordshire. In the evening I preached at Hinxworth, to a deeply serious congregation; the next evening, in the church at Wrestlingworth, to the largest congregation I have seen there these twenty years. Wednes day, 19. I crossed over to Bedford; but where to lodge I did not know : But one met me in the street, and said Mr. desired I would go straight to his house. I did so, and found myself in a palace; the best house by far in the town; where I was entertained not only with the utmost courtesy, but, I believe, with sincere affection. Our Room was much crowded in the evening, and pretty well filled in the morning; and as all disputes are at an end, there is great reason to hope that the work of God will increase here also. Thur. 20.--We had a lovely congregation at St. Neot's, who seemed ripe for the promises; so I preached on our Lord’s words to the leper: “I will; be thou clean.” Friday, 21. About moon I preached at Huntingdon, and in the evening at Godmanchester. Still it is the day of small things here; but a few are still fighting the good fight of faith. Mon. 24.--I went to Canterbury. As all the Preachers are in earnest, God has blessed them through the whole Circuit.

As all the Preachers are in earnest, God has blessed them through the whole Circuit. This evening we had a large and deeply serious congregation, and not a few of them in the morning. Tuesday, 25. Though it blew a storm, and was piercing cold, we were sufficiently o Dec. 1788.] JOURNAL. 441 crowded at Dover; where the work of God is very lively, and continually increasing. Wednesday, 26. Our Room at Sandwich being small, both the Dissenting Ministers sent to offer me the use of their chapels. I willingly accepted one of them, which was far larger than ours, and very commodious. I believe God spoke to many hearts. In the evening we had another storm, with much snow and sleet: However, our House at Margate was well filled; and I was much comforted by the earnestness of the congregation. Fri. 28.--A little preaching-house being just built at St. Peter's, (two miles from Margate,) notice had been given, with out my knowledge, of my preaching there in the morning. It was utterly inconvenient, on many accounts; the wind was piercing cold, and the ground covered with snow. However, I would not disappoint the congregation; so I preached at nine, and hastened to Canterbury, where the House was, as usual, well filled; and God gave us his blessing. Tues. DECEMBER. 2.-I went to Chatham, and preached in the evening, on, “We walk by faith, not by sight.” Wednes day, 3. I went to Sheerness, where the society is considerably increased since I was here before. Thursday, 4. At noon, I preached at Faversham, where, after a long winter, the seed seems to be springing up. The congregation was very large, and deeply attentive. In the evening I preached in the new House at Brompton. I had not preached there between thirty and forty years; and there is now a fair prospect here also. Friday, 5. I returned to London. Mon. 8.-I had the pleasure of meeting an old friend, who gave me a pleasing account of the glorious death of his mother, which had made so deep an impression upon him that he was almost persuaded to be a Christian. Wednesday, 10, and the following days, I corrected my brother's posthumous poems; being short Psalms, (some few excepted,) [hymns] on the four Gospels, and the Acts of the Apostles.

Wednesday, 10, and the following days, I corrected my brother's posthumous poems; being short Psalms, (some few excepted,) [hymns] on the four Gospels, and the Acts of the Apostles. They make five volumes in quarto, containing eighteen or nineteen hundred pages. They were finished April 25, 1765. The revisal finished, April 24, 1774. A second revisal finished, January 26, 1777. A third revisal finished, February 20, 1780. A fourth revisal finished. A fifth revisal finished. 442 REv. J. wesley’s [Dec. 1788. A sixth revisal finished. A seventh revisal finished. The last revisal finished, May, 1787. Many of these are little, if any, inferior to his former poems, having the same justness and strength of thought, with the same beauty of expression; yea, the same keenness of wit on proper occasions, as bright and piercing as ever. Mon. 15.--In the evening I preached at Miss Teulon's school in Highgate. I think it was the coldest night I ever remember. The house we were in stood on the edge of the hill, and the east wind set full in the window. I counted eleven, twelve, one, and was then obliged to dress, the cramp growing more and more violent. But in the morning, not only the cramp was gone, but likewise the lameness which used to follow it. About this time I was reflecting on the gentle steps whereby age steals upon us. Take only one instance. Four years ago my sight was as good as it was at five-and-twenty. I then began 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 a small print by candle-light. A year after, I found it in reading such a print by day-light. In winter, 1786, I could not well 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 a great deal nearer sighted than ever I was. Thus are “those that look out at the windows darkened;” one of the marks of old age.

20.--We went on to Birmingham, still increasing on every side. Hearing the cry of want of business, even in this as well as most other trading towns in England, I considered what the meaning of it should be ; and the case seems plainly this: Two or three years ago, business poured into Birming ham, and consequently more hands were wanting; but when business returned into its usual channel, they were wanted no longer. These men therefore certainly wanted business, and spread the cry over the town. The same must be the case at Manchester, Liverpool, and all other towns where there is an extraordinary trade for a time: It must subside again; and then arises the cry of want of business. 448 REv. J. wesley’s [March, 1789. . Sat. 21.--I had a day of rest, only preaching morning and evening. Sunday, 22, was appointed for my opening the House at the east end of the town. It would have been crowded above measure, but that the friendly rain interposed; so that we had only a moderate congregation. It was otherwise in the evening, when heaps upon heaps were obliged to go away. How white are these fields unto the harvest ! Monday, 23. The congregation at Dudley pretty well filled the new House, where I preached as I did at London fifty years ago. Thence we hastened to Madeley, where I found Mrs. Fletcher better than she had been for many years; and young Mr. Fletcher much alive to God, and swiftly growing up into the spirit of his uncle. I preached in the evening, after Mr. Horne had read Prayers, to a deeply serious congregation; and again at nine in the morning, Tuesday, 24, in the preaching-house she has lately fitted up. Going on to Shrewsbury, at six I preached in the preaching-house, on 1 Cor. xiii. 1-3. Several of the Gentry and several Clergymen were there; and, I believe, not in vain. I had purposed to set out early in the morning, but was persuaded to stay another day, there being now a fairer prospect in Salop than had been before. I preached morning and evening. I have cast my bread upon the waters, and hope it will be found again, at least after many days. Thur.

That three times more went to St. Patrick's (perhaps six times) in six or twelve months, than had done for ten or twenty years before. Observel This is done not to prepare for, but to prevent, a separation from the Church. On the mornings of this and the following week I ex pounded the thirteenth chapter of the First Epistle to the Corinthians: Such a compendium of true religion as none but the Author of it can give. The evening congregations were exceeding large, as well as deeply attentive. Friday, APRIL 3. I preached at Bethesda; and with much liberty of spirit. Saturday, 4. I preached in Gravel-Walk House, so filled as I never saw it before; and they all seemed to hear as for life. It was a comfortable night. Sun. 5.--I preached in the new Room at seven. At eleven I went to the cathedral. I desired those of our society who did not go to their parish churches, would go with me to St. Patrick's. Many of them did so. It was said, the number of communicants was about five hundred; more than went there in the whole year before the Methodists were known in Ireland. Mon. 6.--To-day, and for some days following, I was so overborne with letters, that I had hardly time to do anything but to read and answer them. Wednesday, 8. I visited and administered the sacrament to our poor widows; four-and twenty of whom are tolerably provided for in our Widows’ House. The frowardness and stubbornness of some of these 450 REv. J. WESLEY’s [April, 1789. was, for a time, a grievous trial to the rest; but this is past: They are all now of a better spirit, and adorn the doctrine of God our Saviour. Thur. 9.--In the evening I met, for the second time, the bands. I admired them much : They are more open than those either in London or Bristol; and I think here is a greater number of those that are now clearly perfected in love, than I now find even in London itself. APRIL 10.--(Being Good Friday.) I accepted of the press ing invitation of Mr. Smyth, and preached at Bethesda both morning and evening; in the morning on the New Covenant, as it is now given to the Israel of God; and in the evening on Heb. ix.

We had another good opportunity at seven in the morning, Tuesday, 14, which we closed with a serious, pointed conversation, and then went on to Tyrrel’s Pass. Though the wind was piercing cold, the multitude of people obliged me to preach abroad in the evening; after which I gave them all a plain account of the design of Methodism; namely, not to separate from the Church, but to unite together all the children of God that were scattered abroad. Wed. 15.--About ten I preached to a small congregation in the Court-House, in Molingar. We had a far different con gregation, both as to number and spirit, in Longford Court House in the evening. It was a beautiful sight. Great part of them came again at seven in the morning, and seemed to relish those words, “He that doeth the will of God, the same is my brother, and sister, and mother.” Thur. 16.--Heavy rain came on in the evening; yet the preaching-house at Kenagh would not contain the people. Friday, 17. I came to my old friends at Athlone; but, to my surprise, I found them heaps upon heaps. I hastened to hear the contending parties face to face; and was amazed to find how much matter a little fire kindles. Some of the Leaders had causelessly taken offence at the Assistant. He called on Mr. R., and warned him against imbibing the same prejudice; telling him if he did he must beware of the consequence; meaning thereby the mischief it would do among the people. Misunderstanding this word, he grew very angry. Others took part with him, and the society was in an uproar. I talked with him till I was tired; but in vain: One might as well have talked to the north wind. So I gave him up to God, and only endeavoured to quench the flame among the people. Saturday, 18, was a day of peace. Sunday, 19. The Com manding Officer sending to offer me the use of any part of the barracks, I preached at five in the riding-house, a very spacious building, to a multitude of people, on, “Believe on the Lord Jesus Christ, and thou shalt be saved.” I think the word did not fall to the ground. Monday, 20. I preached about eleven at B ; and at six in the church at Aghrim.

I preached about eleven at B ; and at six in the church at Aghrim. It was much fuller than when I preached here before; and many Papists were there; who, as the Minister informed me, 452 REv. J. Wesley’s [April, 1789. had attended the church ever since I was there before. Tuesday, 21. About ten I preached in Eyre-Court church, so filled as, I suppose, it never was before; and many of the hearers seemed to feel the word. Thence we went on to Birr. How is the scene changed here ! One of the dullest places in Ireland is become one of the liveliest ! But I could not preach abroad in the evening, by reason of the rain; so we made all the room we could in the Room and in the yard; and a most solemn opportunity we had. Wed. 22.--About moon I preached in the beautiful new Court-House, at Tullamore. Deep attention sat on the rich as well as the poor; as it did likewise at Coolylough in the evening. Thursday, 23, being the Thanksgiving Day for the recovery of His Majesty’s health, I preached in the Court House, at Portarlington, as soon as the Church Service ended. The congregation was exceeding well dressed, but exceeding careless and ill-behaved. At six I preached in the church at Mount-Mellick, exceedingly crowded with hearers of quite another kind: They were all attention; and in the morning filled the preaching-house. Friday, 24. The church at Mary borough was far larger, and one of the most elegant that I have seen in the kingdom. It was throughly filled in the evening, although many of the hearers looked as if they had not been in a church before. But in half an hour they were serious as death; and in the morning, Saturday, 25, the lower part of the church was well filled. Surely many will remember that day. In the evening I preached in our preaching-house at Carlow; where, that I might not overshoot the congre gation, I preached on, “So teach us to number our days, that we may apply our hearts unto wisdom.” Sun. 26.--I preached in the morning, and at five in the evening. The people were very civil, and many of them atten tive; but I think the time of Carlow is not yet come. Mon day, 27.

Mon day, 27. I reached Enniscorthy about noon; and presently after, as it had continued to rain, I preached in the place prepared for me, which was a large, though not very elegant, cow-house. However, God was there ; as likewise in the assembly-room, at Wexford, where I preached to a large congregation in the evening. Tues. 28.-About noon we reached the ferry, on the west side of which Mrs. Deaves was waiting. She pressed me much May, 1789.] JOURNAL, 453 to go with her in the chaise, and, at least, to dine at her house; saying Mr. Deaves was willing to settle the House in any way that I desired ! The same thing he said to me himself; so I hoped all things would end well. In the evening I preached to a numerous congregation, on Mark iii. 35. The God of peace and love was in the midst of us, and seemed to affect the whole assembly. Wed. 29.--We had a large congregation in the morning. At breakfast and at tea, on these two days, I met all the society; (eight or ten excepted;) and we greatly confirmed our love to each other. In the evening I preached to a larger congregation than before, on, “I am not ashamed of the Gospel of Christ.” Afterwards I strongly exhorted them all to rehearse no past grievances ; and only to provoke one another to love and good works. Fri. MAY 1.--We went to Capoquin. The rain preventing my preaching abroad, I accepted of a very large room which was offered me in the barracks. As we went up the street, we had a very numerous retinue, hallooing and shouting with all their might: But the sentinel keeping out the mob, we had a quiet congregation within. A Popish gentleman inviting me to lodge at his house, I spent a comfortable evening. Sun. 3.-The House was sufficiently filled with people, as well as with the power of God. Monday, 4. So it was again at five, when I endeavoured to quench the fire which some had laboured to kindle among the poor, quiet people, about sepa rating from the Church. In the evening I preached on Luke viii. 24; and the word was as fire; it pierced to the dividing of soul and spirit, joints and marrow. Tuesday, 5.

MAY 31.-(Being Whitsunday.) I preached at London derry at ten, (two hours before the Church Service began,) on, “They were all filled with the Holy Ghost.” I found an agreeable prospect here: A meat, convenient preaching-house just finished; a society increasing and well united together; and the whole city prejudiced in favour of it. On Monday and Tuesday, the congregations were uncom monly large, though we had rain every day, particularly on Tuesday evening, when the hearts of the people seemed to be as melting wax; and likewise at five on Wednesday morn ing. I preached on, “Blessed are the dead which die in the Lord:” A good farewell to Londonderry. Wed. JUNE 3.--A quarter of an hour after I set out, the axletree of my chaise snapped in two. In about half an hour I procured another chaise, and in three hours reached New town Limavaddy. Finding a congregation was waiting for 460 REv. J. wesley’s [June, 1789, me in the preaching-house, I went to them without delay. The House was throughly filled with deeply-attentive hearers; and the power of God was among them. We went hence, through miserable roads, to Coleraine; but the company there made amends for them. We met with a right English society, in spirit, in carriage, and even in dress; but I was concerned to find John Stephens, a lovely young Preacher, in a deep consumption; from which, I judge, nothing can recover him, unless perhaps a total butter-milk diet. In the evening the large meeting-house which was offered me was well filled, though the rain was heavy. Thur. 4.--I was fully employed in answering a heap of letters. In the evening, the rain continuing, (as it has done almost every day since we set out from Dublin,) I was glad to accept of the meeting again, which was fuller than the evening before. Friday, 5. 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.

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.

I had another quiet day to answer my letters and revise my papers. I think the evening congregation was the largest we have seen in the kingdom ; and they all seemed to feel the appli cation of these words, which God applied with uncommon power, “Thou shalt love thy neighbour as thyself.” Sun. 14.--I preached to near as large a congregation at nine, on, “Rejoice in the Lord, ye righteous.” After preaching in the evening, I lodged at Killiman, and preached at seven in the morning at Mr. Caulfield's door. In the evening I preached in June, 1789.] JOURNAL. 463 the Castle-yard at Dungannon, on, “There is one God,” with the demonstration of the Spirit. It is a lovely place, and contained a huge congregation. Tuesday, 16. I preached in the street at Blackwater-Town, on 1 Cor. x. 13. The word sunk deep into many hearts; for the power of God was in the midst of the congregation. In the evening I preached once more to a multitude of people, in Mr. M'Gough's avenue; to whom I paid probably the last visit, as he is just tottering over the grave. Wed. 17.--I went on to Newry, and preached once more in the Presbyterian meeting-house, well filled with rich and poor. It was a blessed season; as it was nearly at five in the morning. Thursday, 18. About ten I began in the market place at Dundalk: The congregation was large, and exceeding quiet. They were tolerably quiet at Drogheda in the evening, and deeply attentive at six in the morning. Friday, 19. About eleven I preached in the street at Swords; and in the afternoon reached Dublin. Sun. 21.--I preached and administered the Lord's Supper; in the conclusion of which The' o'erwhelming power of grace divine overshadowed the congregation. On Monday, Tuesday, and Wednesday, I visited the classes; now containing a little above a thousand members, after I had excluded about a hundred. Thursday, 25. I went on to Mrs. Tighe's, at Rosanna, near Wicklow, an exceeding pleasant seat, deeply embosomed in woods on every side. In the evening I preached in the great hall, to about a hundred very genteel persons. I believe most of them felt as well as heard; some perhaps may bring forth fruit. Fri.

But what do you think of Prince Lee Boo? I think he was a good-natured, sensible young man, who came to Eng land with Captain Wilson, and had learned his lesson well; but was just as much a Prince, as Tomo Chachi was a King. Mon. DECEMBER 7.-I went to Chatham, and preached, as usual, to far more than the House could contain : And it is no wonder, considering that the spirit and behaviour of the people confirm the doctrine they hear. Tuesday, 8. We took a walk in the dock-yard. In the evening I preached in the elegant House at Brompton; but it is already far too small. The people flock in on every side, to hear peacefully the Gospel. Thur. 10.--I returned to London, and preached at the new chapel. Sun. 13.−Feeling much concern for poor backsliders, I endeavoured to explain and apply the concluding words of the parable of the Prodigal Son: “This thy brother was dead, and is alive again: He was lost, and is found;” and in the evening those of Hosea viii. 11. Mon. 14.--I went to Canterbury, and preached in the even ing, on, “There is one God.” The House would in nowise contain the congregation, in which were several Clergymen. It pleased God to give me uncommon liberty of spirit; as also at Dover the next evening, where the new House, large as it is, was far too small, so that many could not get in. Wednesday, 16. Being quite hoarse, I could neither sing nor speak: However, I determined to show myself, at least, where I had appointed to preach. Coming to Sandwich about noon, and finding the con gregation was waiting, I trusted in God, and began to speak: The more I spoke, the more my voice was strengthened; so that Dec. 1789.] JOURNAL. 477 in a few minutes I think all could hear; and many, I believe, took knowledge that what they heard was not the word of man but of God. I preached again at Margate in the evening, till my voice was near as clear as before I begun. The Spirit of God was with us of a truth. Thur. 17.--I returned to Canterbury, and spent half an mour with my old friend Mr. Perronet, the last of the six sons, and nearly worn out, and just tottering over the grave.

29.--At nine I preached in the new chapel, at Tunstal; the most elegant I have seen since I left Bath. My text was, “Let us go on unto perfection;” and the people seemed to devour the word. In the evening I preached at Congleton. The Minister, the Mayor, and all the heads of the town, were present; so, that I might not overshoot them, I preached on Psalm xc. 12: And, I believe, God applied it to their hearts. Tues. 30.-I went on to Macclesfield, and preached to a crowded audience, both this and the following night. On Thursday morning one of my horses died. I judged it best to leave the other till I could procure another, and took post-chaises to Stockport. A large congregation was ready at six in the evening. In the morning, on Good-Friday, we went on to Oldham. The new House would in nowise contain the congregation; but I preached to as many as it would contain, on 1 Cor. vi. 19.; and at Manchester in the evening, Saturday, APRIL 3, on Heb. iv. 14. APRIL 4.--(Being Easter-day.) I think we had about one thousandsix hundred communicants. Ipreached, both morning and evening, without weariness; and in the evening lay down in peace. Mon. 5.--Calling at Altringham, I was desired to speak a few words to the people in the new chapel; but almost as soon as I got thither, the House was filled; and soon after, more than filled. So I preached on 1 Pet. i. 3; and many praised God with joyful lips. About twelve I preached in the chapel at Northwich, to a large and very lively congregation, and, in the evening, met once more with our old affectionate friends at Chester. I have never seen this chapel more crowded than to-night; but still it could not near contain the congregation. Both this and the following evening, I was greatly assisted to declarethe power of Christ's resurrection; and to exhort all that were risen with him to set their affections on the things above. May, 1790.] JOURNAL. 485 Here I met with one of the most extraordinary phenomena that I ever saw, or heard of:--Mr. Sellers has in his yard a large Newfoundland dog, and an old raven. These have fallen deeply in love with each other, and never desire to be apart.

I will no more encourage that villanous tautology of lawyers, which is the scandal of our nation. In the evening I preached to the children of our Sunday-school; six or seven hundred of whom were present. N. B. None of our masters or mistresses teach for pay: They seek a reward that man cannot give. Wed. 9.-Having dispatched all the business I had to do here, in the evening I took a solemn leave of this lovely people; perhaps never to see them more in this life; and set out early in the morning, Thursday, 10. About noon I preached at Wolsingham, in a House throughly filled, on Isaiah xxxv. 8; and in the evening in Weardale, which hardly contained the congregation. The same spirit was still in the congregation, that has been for many years; and 488 REv. J. Wesley’s [June, 1790. many felt, the Lord’s hand is not shortened that it cannot save, nor his ear heavy that it cannot hear. Fri. 11.--About seven I preached at Stanhope; but no House would contain the congregation. So I stood in a broad place near the church; and enforced, “If any man thirst, let him come unto me and drink.” In going through Wolsingham, we called at Mr. W.’s, who was in low circumstances till a few years ago, when many thousands were heaped upon him unawares; and yet he seems to walk unhurt in fire | What is too hard for God? Hence we went on to Durham. Here likewise I was obliged to preach in the open air, to a multitude of people, all of whom were serious and attentive. Saturday, 12. We went through a lovely country to Sunderland, where I preached in the evening to a numerous congregation. Sunday, 13. In the morning I preached a charity sermon in Monkwearmouth church, for the Sunday-school; which has already cleared the streets of all the children that used to play there on a Sunday from morning to evening. I preached at five near the Pens, to several thousands of people. Here, it is plain, our labour has not been in vain. Mon. 14.--In the evening I preached to as many as the Town-Hall would contain at Hartlepool. Tuesday, 15. I received a farther account of Mrs.

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.

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. It was well he did ; for as soon as we were out of the harbour, the wind rose, and the sea raged horribly. The wherry would soon have been swallowed up. The waves washed over us on both sides. Having no decks, we were well soaked from head to foot; but, before noon, we got safe to Portsmouth. Sat. 2.-Setting out, as usual, at two, we came to Cobham between ten and eleven ; and found a party of our friends from London ready to receive us. We walked an hour in the gardens; but the innkeeper informed us, strangers were not admitted, unless on Tuesday and Friday. However, hearing Mr. Hopkins was at home, I sent in my name, and desired that favour; which was immediately granted. We spent an hour very agreeably in those lovely walks; but still the eye was not satisfied with seeing. An immortal spirit can be satisfied with nothing but seeing God. In the afternoon we went on to London. Sunday, 3, was indeed a comfortable day. I preached at the new chapel, morning and evening, with great enlargement of spirit. At the love-feast which followed, great was our rejoicing; many declared what God had done for their souls; and many were filled with consolation. Having answered my letters, and finished my other little business for the present, on Tuesday, 5, I went to Rye. Though the warning was short, the congregation was exceeding 496 REv. J. WESLEY’s [Oct. 1790. large, and behaved with remarkable seriousness. While our people mixed with the Calvinists here, we were always perplexed, and gained no ground; but since they kept to themselves, they have continually increased in grace as well as in number. I was now informed how signally God had overtaken that wretch who murdered Mr. Haddock some years since. Being lately overtaken by Captain Bray in one of the King's cutters, he made a desperate resistance; and even when boarded, fought still, and drew a pistol at Captain Bray; who then hewed him in pieces with his cutlass. Thur. 7.--I went over to that poor skeleton of ancient Winchelsea.

1790.] JOURNAL. 497 o o gnawing his own arm for anguish, cried out, “Papa, if you are hungry, do not eat your own arm, but mine.” The preaching-house was filled in the evening with people, and with the presence of God. Sat. 9.--We returned to London. Monday, 11. I went on to Colchester, and still found matter of humiliation. The society was lessened, and cold enough; preaching again was discontinued, and the spirit of Methodism quite gone, both from the Preachers and the people. Yet we had a wonderful congregation in the evening, rich and poor, Clergy and laity. So we had likewise on Tuesday evening. So that I trust God will at length build up the waste places. Wed. 13.--We set out early, but found no horses at Cob dock; so that we were obliged to go round by Ipswich, and wait there half an hour. Nevertheless, we got to Norwich between two and three. In the way we read Captain Carrel's Travels, admirably well wrote, and giving, I believe, a just account of .he interior parts of North-America. Here is no gay account of the Islands of Pelew, or Lapita, but a plain relation of matter of fact. Surely eastern and western savages are much alike; and some good might be found in the east as well as the west. But to see nature in perfection, either at Pelew, or elsewhere, we need only look on the savages at Fort-William Henry, butchering, in cold blood so many hundreds of helpless, unresisting men, in the very spirit of the old murderer. In the evening I preached at Norwich; but the House would in no wise contain the congregation. How wonderfully is the tide turned 1 I am become an honourable man at Norwich. God has at length made our enemies to be at peace with us; and scarce any but Antinomians open their mouth against us. Thur. 14.--I went to Yarmouth; and, at length, found a society in peace, and much united together. In the evening the congregation was too large to get into the preaching-house; yet they were far less noisy than usual. After supper a little company went to prayer, and the power of God fell upon us; especially when a young woman broke out into prayer, to the surprise and comfort of us all. Friday, 15. I went to Lowestoft, to a steady, loving, well-united society.

Preface to the Old Testament Notes ABOUT ten years ago I was prevailed upon to publish Explanatory Notes upon the New Testament. When that work was begun, and indeed when it was finished, I had no design to attempt any thing farther of the kind. Nay, I had a full determination, Not to do it, being throughly fatigued with the immense labour (had it been only this; tho' this indeed was but a small part of it,) of writing twice over a Quarto book containing seven or eight hundred pages. 2. But this was scarce published before I was importuned to write Explanatory Notes upon the Old Testament. This importunity I have withstood for many years. Over and above the deep conviction I had, of my insufficiency for such a work, of my want of learning, of understanding, of spiritual experience, for an undertaking more difficult by many degrees, than even writing on the New Testament, I objected, That there were many passages in the Old, which I did not understand myself, and consequently could not explain to others, either to their satisfaction, or my own. Above all, I objected the want of time: Not only as I have a thousand other employments, but as my Day is near spent, as I am declined into the vale of years. And to this day it appears to me as a dream, a thing almost incredible, that I should be entering upon a work of this kind, when I am entering into the sixty - third year of my age.

3. Indeed these considerations, the last particular, still appear to me of such weight, that I cannot entertain a thought of composing a body of Notes on the whole Old Testament. All the question remaining was, "Is there extant any Exposition which is worth abridging" Abundantly less time will suffice for this and less abilities of every kind. In considering this question, I soon turned my thought on the well - known Mr. Henry. He is allowed by all competent judges, to have been a person of strong understanding, of various learning, of solid piety, and much experience in the ways of God. And his exposition is generally clear and intelligible, the thoughts being expressed in plain words: It is also found, agreeable to the tenor of scripture, and to the analogy of faith. It is frequently full, giving a sufficient explication of the passages which require explaining. It is in many parts deep, penetrating farther into the inspired writings than most other comments do. It does not entertain us with vain speculations, but is practical throughout: and usually spiritual too teaching us how to worship God, not in form only, but in spirit and in truth. 4. But it may be reasonably enquired, "If Mr. Henry's exposition be not only plain, sound, full, and deep, but practical, yea and spiritual too, what need is there of any other Or how is it possible to mend This to alter it for the better" I answer, very many who have This, have no need of any other: particularly those who believe (what runs thro' the whole work and will much recommend it to them) the doctrine of absolution, irrespective, unconditional Predestination. I do not advise these, much to trouble themselves about any other exposition than Mr. Henry's: this is sufficient, thro' the assistance of the Blessed Spirit, to make private Christians wise unto salvation, and (the Lord applying his word) throughly furnished unto every good work.

12. Nay, it cannot be denied, that there may be an exposition of scripture more closely practical, than some parts of Mr. Henry's are, as well as more spiritual. Even his exposition of the twentieth chapter of Exodus, where one would naturally have expected to find a compleat scheme of Christian practice, does not answer that expectation. Nor do I remember that he has any where given us, a satisfactory account of Spiritual Religion, of the kingdom of God within us, the fruit of Christ dwelling and reigning in the heart. This I hoped to have found particularly in the exposition of our Lord's Sermon upon the mount. But I was quite disappointed of my hope. It was not by any means what I expected.

We have here the second part of the sixth day's work, the creation of man, which we are in a special manner concerned to take notice of. Observe, That man was made last of all the creatures, which was both an honour and a favour to him: an honour, for the creation was to advance from that which was less perfect, to that which was more so and a favour, for it was not fit he should be lodged in the palace designed for him, till it was completely fitted and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate, and to take the comfort of. That man's creation was a mere signal act of divine wisdom and power, than that of the other creatures. The narrative of it is introduced with solemnity, and a manifest distinction from the rest. Hitherto it had been said, Let there be light, and Let there be a firmament: but now the word of command is turned into a word of consultation, Let us make man - For whose sake the rest of the creatures were made. Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth must be put together in him, and he must be allied to both worlds. And therefore God himself not only undertakes to make, but is pleased so to express himself, as if he called a council to consider of the making of him; Let us make man - The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it, and concur in it; because man, when he was made, was to be dedicated and devoted to Father, Son, and Holy Ghost. That man was made in God's image, and after his likeness; two words to express the same thing. God's image upon man, consists,

In his nature, not that of his body, for God has not a body, but that of his soul. The soul is a spirit, an intelligent, immortal spirit, an active spirit, herein resembling God, the Father of spirits, and the soul of the world. In his place and authority. Let us make man in our image, and let him have dominion. As he has the government of the inferior creatures, he is as it were God's representative on earth. Yet his government of himself by the freedom of his will, has in it more of God's image, than his government of the creatures. And chiefly in his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, Eph 4:24; Col 3:10. He was upright, Ec 7:29. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly, and there were no errors in his knowledge: his will complied readily and universally with the will of God; without reluctancy: his affections were all regular, and he had no inordinate appetites or passions: his thoughts were easily fixed to the best subjects, and there was no vanity or ungovernableness in them. And all the inferior powers were subject to the dictates of the superior. Thus holy, thus happy, were our first parents, in having the image of God upon them. But how art thou fallen, O son of the morning How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace! That man was made male and female, and blessed with fruitfulness. He created him male and female, Adam and Eve: Adam first out of earth, and Eve out of his side. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants, from one common stock, and might thereby be induced to love one another.

We have here all that the Holy Ghost thought fit to leave upon record concerning five of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is nothing observable concerning any of those particularly, tho' we have reason to think they were men of eminency, both for prudence and piety: But in general, observe how largely and expressly their generations are recorded. We are told how long they lived that lived in God's fear, and when they died, that died in his favour; but as for others it is no matter: the memory of the just is blessed, but the name of the wicked shall rot. That which is especially observable, is, that they all lived very long; not one of them died 'till he had seen the revolution of almost eight hundred years, and some of them much longer; a great while for an immortal soul to be imprisoned in an house of clay. The present life surely was not to them such a burden as commonly it is now, else they would have been weary of it; nor was the future life so clearly revealed then, as it is now under the gospel, else they would have been impatient to remove it. Some natural causes may be assigned for their long life in those first ages. It is very probable that the earth was more fruitful, the products of it more strengthening, the air more healthful, and the influences of the heavenly bodies more benign before the flood than they were after. Though man was driven out of paradise, yet the earth itself was then paradisaical; a garden in comparison with its present state: and some think, that their knowledge of the creatures and their usefulness both, for their food and medicine, together with their sobriety and temperance, contributed much to it; yet we do not find that those who were intemperate, as many were, Luke 17:27, as short - lived as temperate men generally are now. 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.

The same spirit that the giants before the flood were acted by, Gen 6:4, now revived in him; so soon was that tremendous judgment, which the pride and tyranny of those mighty men brought upon the world, forgotten. Nimrod was a mighty hunter - This he began with, and for this became famous to a proverb. Some think he did good with his hunting, served his country by ridding it of wild beasts, and so insinuated himself into the affections of his neighbours, and got to be their prince. And perhaps, under pretence of hunting, he gathered men under his command, to make himself master of the country. Thus he became a mighty hunter, a violent invader of his neighbour's rights and properties. And that, before the Lord - Carrying all before him, and endeavouring to make all his own by force and violence. He thought himself a mighty prince; but before the Lord, that is, in God's account, he was but a mighty hunter. Note, Great conquerers are but great hunters. Alexander and Caesar would not make such a figure in scripture history as they do in common history. The former is represented in prophecy but as a he - goat pushing, Dan 8:5. Nimrod was a mighty hunter against the Lord, so the seventy; that is, he set up idolatry, as Jeroboam did, for the confirming of his usurped dominion; that he might set up a new government, he set up a new religion upon the ruin of the primitive constitution of both. The beginning of his kingdom was Babel - Some way or other, he got into power: and so laid the foundations of a monarchy which was afterwards a head of gold. It doth not appear that he had any right to rule by birth; but either his fitness for government recommended him, or by power and policy he gradually advanced into the throne. See the antiquity of civil government, and particularly that form of it which lodges the sovereignty in a single person. The account of the posterity of Canaan, and the land they possessed is more particular than of any other in this chapter, because these were the nations that were to be subdued before Israel, and their land was to become Immanuel's land.

Isaac's carrying the wood was a type of Christ, who carried his own cross, while Abraham, with a steady and undaunted resolution, carried the fatal knife and fire. Behold the fire and the wood, but where is the lamb - This is, A trying question to Abraham; how could he endure to think that Isaac is himself the lamb 'Tis a teaching question to us all, that when we are going to worship God, we should seriously consider whether we have every thing ready, especially the lamb for a burnt - offering. Behold, the fire is ready; that is, the Spirit's assistance, and God's acceptance: the wood is ready, the instituted ordinances designed to kindle our affections, which indeed, without the Spirit, are but like wood without fire, but the Spirit works by them. All things are now ready, but where is the lamb Where is the heart Is that ready to be offered up to God, to ascend to him as a burnt - offering My son, God will provide himself a lamb - This was the language either, Of his obedience; we must offer the lamb which God has appointed now to be offered; thus giving him this general rule of submission to the divine will to prepare him for the application of it to himself. Or, Of his faith; whether he meant it so or no, this proved to be the meaning of it; a sacrifice was provided instead of Isaac.

God will provide himself a lamb - This was purely the Lord's doing: let it be recorded for the generations to come; that the Lord will see; he will always have his eyes upon his people in their straits, that he may come in with seasonable succour in the critical juncture. And that he will be seen, be seen in the mount, in he greatest perplexities of his people; he will not only manifest but magnify his wisdom, power and goodness in their deliverance. Where God sees and provides, he should be seen and praised. And perhaps it may refer to God manifest in the flesh. And the Angel - Christ. Called unto Abraham - Probably while the ram was yet burning. Very high expressions are here of God's favour to Abraham, above any he had yet been blessed with. Because thou hast done this thing, and hast not with - held thy son, thine only son - He lays a mighty emphasis upon that, and Ge 22:18, praises it as an act of obedience, in it thou hast obeyed my voice. By myself have I sworn - For he could swear by no greater. Multiplying I will multiply thee - Those that part with any thing for God, shall have it made up to them with unspeakable advantage. Abraham has but one son, and is willing to part with that one in obedience to God; well, saith God, thou shalt be recompensed with thousands and millions. Here is a promise, Of the Spirit, In blessing I will bless thee - The Gift of the Holy Ghost; the promise of the Spirit was that blessing of Abraham which was to come upon the Gentiles through Jesus Christ, Gal 3:14. Of the increase of the church; that believers, his spiritual seed, should be many as the stars of heaven. Of spiritual victories; Thy seed shall possess the gate of his enemies - Believers by their faith overcome the world, and triumph over all the powers of darkness. Probably Zacharias refers to this part of the oath, Luke 1:74. That we being delivered out of the hand of our enemies might serve him without fear.

This passage is referred to Hos 12:3, and from hence he had his name Jacob, a supplanter. Esau was an hunter - And a man that knew how to live by his wits, for he was a cunning hunter. A man of the field - All for the game, and never so well but as when he was in pursuit of it. And Jacob was a plain man - An honest man, that dealt fairly. And dwelt in tents - Either, As a shepherd, loving that safe and silent employment of keeping sheep, to which also he bred up his children, Gen 46:34. Or, As a student, he frequented the tents of Melchizedek or Heber, as some understand it, to be taught by them divine things. And Isaac loved Esau - Isaac though he was not a stirring man himself, yet he loved to have his son active. Esau knew how to please him, and shewed a great respect for him, by treating him often with venison, which won upon him more than one would have thought. But Rebekah loved him whom God loved. Sod - That is, boiled. Edom - That is, red. Sell me this day thy birth - right - He cannot be excused in taking advantage of Esau's necessity, yet neither can Esau be excused who is profane, Heb 12:16, because for one morsel of meat he sold his birth - right. The birth - right was typical of spiritual privileges, those of the church of the first - born: Esau was now tried how he would value those, and he shews himself sensible only of present grievances: may he but get relief against them, he cares not for his birth - right. If we look on Esau's birth - right as only a temporal advantage, what he said had something of truth in it, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour. They will not put by the stroke of death, nor ease the pangs, nor remove the sting. But being of a spiritual nature, his undervaluing it, was the greatest profaneness imaginable. It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures of this world.

Chapter XXVII We have here, Isaac's purpose to entail the blessing upon Esau, ver. 1 - 4. Rebekah's plot to procure it for Jacob, ver. 6 - 17. Jacob's obtaining of the blessing, ver. 18 - 29. Esau's resentment of this. In which, His importunity with his father to obtain a blessing, ver. 30 - 40. His enmity to his brother for defrauding him, ver. 41 - 46. Here is Isaac's design to declare Esau his heir. The promise of the Messiah and the land of Canaan was a great trust first committed to Abraham, inclusive and typical of spiritual and eternal blessings; this by divine direction he transmitted to Isaac. Isaac being now old, and either not knowing, or not duly considering the divine oracle concerning his two sons, that the elder should serve the younger, resolves to entail all the honour and power that was wrapt up in the promise upon Esau, his eldest son. He called Esau - Tho' Esau, had greatly grieved his parents by his marriage, yet they had not expelled him, but it seems were pretty well reconciled to him. I am old, and know not the day of my death - How soon I may die. Take me some venison that I may; bless thee - Esau must go a hunting and bring some venison. In this he designed not so much the refreshment of his own spirits, as the receiving a fresh instance of his son's, filial duty and affection to him, before he bestowed this favour upon him. That my soul may bless thee before I die - Prayer is the work of the soul, and not of the lips only; as the soul must be employed in blessing God, Psa 103:1, so it must be in blessing ourselves and others: the blessing will not go to the heart, if it do not come from the heart. Rebekah is here contriving to procure the blessing for Jacob, which was designed for Esau. If the end was good, the means were bad, and no way justifiable.

But he soon recovers himself, and ratifies the blessing he had given to Jacob, I have blessed him, and he shall be blessed - He might have recalled it, but now at last he is sensible he was in an error when he designed it for Esau. Either recollecting the Divine oracle, or having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did as it were say Amen to it. Esau likewise obtained a blessing: yet it was far short of Jacob's. In Jacob's blessing the dew of heaven is put first, as that which he most valued and desired: in Esau's the fatness of the earth is put first, for that was it which he had the principal regard to. Esau hath these, but Jacob hath them from God's hand. God give thee the dew of heaven, Ge 27:28. It was enough to have the possession, but Jacob desired it by promise. Jacob shall have dominion over his brethren, for the Israelites often ruled over the Edomites. Esau shall have dominion, he shall gain some power, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference is, that there is nothing in Esau's blessing that points at Christ, nothing that brings either him or his into the church, and without that the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both, according as their lot should be. Why should I be deprived of you both - Not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God would be sacrificed to justice. If Jacob take a wife of the daughters of Heth - As Esau has done. More artifice still. This was not the thing she was afraid of. But if we use guile once, we shall be very ready to use it again. It should be carefully observed, That altho' a blessing came on his posterity by Jacob's vile lying and dissimulation, yet it brought heavy affliction upon himself, and that for a long term of years.

In order to these, here is, Pharaoh's dream, ver. 1 - 8. The recommendation of Joseph to him for an interpreter, ver. 9 - 13. The interpretation of the dreams, and the prediction of seven years plenty, and seven years famine in Egypt, with the prudent advice given to Pharaoh thereupon, ver. 14 - 36. The preferment of Joseph to a place of the highest power and trust, ver. 37 - 45. The accomplishment of Joseph's prediction, and his fidelity to his trust, ver. 46 - 57. His spirit was troubled - It cannot but put us into a concern to receive any extraordinary message from heaven. And his magicians were puzzled; the rules of their art failed them; these dreams of Pharaoh did not fall within the compass of them. This was to make Joseph's performance by the Spirit of God the more admirable. I remember my faults this day - in forgetting Joseph. Some think he means his faults against Pharaoh, for which he was imprisoned, and then he would insinuate, that through Pharaoh had forgiven him, he had not forgiven himself. God's time for the enlargement of his people will appear, at last, to be the fittest time. If the chief butler had at first used his interest for Joseph's enlargement, and had obtained, it is probable, he would have gone back to the land of the Hebrews, and then he had neither been so blessed himself, nor such a blessing to his family. But staying two years longer, and coming out upon this occasion to interpret the king's dreams, way was made for his preferment. The king can scarce allow him time, but that decency required it, to shave himself, and to change his raiment, Ge 41:14. It is done with all possible expedition, and Joseph is brought in perhaps almost as much surprised as Peter was, Acts 12:9, so suddenly is his captivity brought back, that he is as one that dreams, Psa 126:1. Pharaoh immediately, without enquiring who or whence he was tells him his business, that he expected he should interpret his dream. (1.) He gives honour to God; It is not in me; God must give it.

[4.] He endeavours to sweep their grief for the injuries they had done him, by shewing them, that, whatever they designed, God meant it for good, and had brought much good out of it. See note at "Ge 45:1" for start of item, ie. No. [1.] Be not grieved or angry with yourselves - Sinners must grieve, and be angry with themselves for their sins; yea, though God, by his power, bring good out of them, for that is no thanks to the sinner: but true penitents should be greatly affected with it, when they see God bringing good out of evil. Though we must not with this consideration extenuate our own sins, and so take off the edge of our repentance; yet it may do well thus to extenuate the sins of others, and so take off the edge of our angry resentments. Thus Joseph doth here. His brethren needed not to fear that he would revenge upon them an injury which God's providence had made to turn so much to his advantage, and that of his family. Now he tells them how long the famine was likely to last, five years yet, Ge 45:6, and what a capacity he was in of being kind to his relations, which is the greatest satisfaction that wealth and power can give to a good man. See what a favourable colour he puts upon the injury they had done him, God sent me before you - God's Israel is the particular care of God's providence. Joseph reckoned that his advancement was not so much designed to save a whole kingdom of Egyptians, as to preserve a small family of Israelites; for the Lord's portion is his people: whatever goes with others, they shall be secured. How admirable are the projects of Providence! How remote its tendencies! What wheels are there within wheels; and yet all directed by the eyes in the wheels, and the Spirit of the living Creature! See note at "Ge 45:1" for start of item, ie. No. [1.] [5.] He promises to take care of his father and all his family, during the rest of the years of famine.

It was a good while before he came to himself. He was in such care and fear about the rest of them, that at this time it would have been joy enough to him to hear that Simeon is released, and Benjamin is come safe home; for he had been ready to despair concerning both these; but to bear that Joseph is alive, is too good news to be true; he faints, for he believes it not. When he saw the waggons his spirit revived - Now Jacob is called Israel, for he begins to recover his wonted vigour. It pleases him to think that Joseph is alive. He saith nothing of Joseph's glory, which they had told him of; it was enough to him that Joseph was alive: it pleases him to think of going to see him. Though he was old, and the journey long, yet he would go to see Joseph, because Joseph's business would not permit him to come to him. Observe, He will go see him, not I will go live with him; Jacob was old, and did not expect to live long: but I will go see him before I die, and then let me depart in peace; let my eyes be refreshed with this sight before they are closed, and then it is enough, I need no more to make me happy in this world.

The character he gives of them was, That they were few. Though he had now lived 130 years, they seemed to him but as a few days, in comparison of the days of eternity, in which a thousand years are but as one day; That they were evil. This is true concerning man in general, Job 14:1, he is of few days and full of trouble: Jacob's life particularly had been made up of evil days. the pleasantest days of his life were yet before him. That they were short of the days of his fathers; not so many, not so pleasant as their days. Old age came sooner upon him than it had done upon some of his ancestors. And Jacob blessed Pharaoh - Which was not only an act of civility but an act of piety; he prayed for him, as one having the authority of a prophet and a patriarch: and a patriarch's blessing was not a thing to be despised, no not by a potent prince. He removed them to cities - He transplanted them, to shew Pharaoh's sovereign power over them, and that they might, in time, forget their titles to their lands, and be the easier reconciled to their new condition of servitude. How hard soever this seems to have been upon them, they themselves were sensible of it as a great kindness, and were thankful they were not worse used. Jacob lived seventeen years after he came into Egypt, far beyond his own expectation: seventeen years he had nourished Joseph, for so old he was when he was sold from him, and now, seventeen years Joseph nourished him. Observe how kindly Providence ordered Jacob's affairs; that when he was old, and least able to bear care and fatigue, he had least occasion for it, being well provided for by his son without his own forecast. And the time drew nigh that Israel must die - Israel, that had power over the angel, and prevailed, yet must yield to death. He died by degrees; his candle was not blown out, but gradually burnt down, so that he saw, at some distance, the time drawing nigh.

Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. Secondly, Eminent and transcendent blessings, which prevail above the blessings of my progenitors - His father Isaac had but one blessing, and when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now at the latter end, a copious one for Joseph. Thirdly, Durable and extensive blessings: unto the utmost bound of the everlasting hills - Including all the products of the most fruitful hills, and lasting as long as they last. Of these blessings it is here said they shall be, so it is a promise; or, let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it, and a helmet to protect it. Benjamin shall ravin as a wolf - It is plain, Jacob was guided in what he said by a spirit of prophecy, and not by natural affection, else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foretells, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoil of their enemies, that they should be active in the world, and a tribe as much feared by their neighbours as any other; in the morning he shall devour the prey which he seized and divided over night. I am to be gathered unto my people - Though death separate us from our children, and our people in this world, it gathers us to our fathers, and to our people in the other world. Perhaps Jacob useth this expression concerning death, as a reason why his sons should bury him in Canaan, for (saith he) I am to be gathered unto my people, my soul must be gone to the spirits of just men made perfect, and therefore bury me with my fathers Abraham and Isaac, and their wives. And when Jacob had made an end of commanding of his sons - He addressed himself to his dying work.

And when Jacob had made an end of commanding of his sons - He addressed himself to his dying work. He put himself into a posture for dying; having sat upon the bed - side to bless his sons, the spirit of prophecy bringing fresh oil to his expiring lamp, when that work was done, he gathered up his feet into the bed, that he might lie along, not only as one patiently submitting to the stroke, but as one chearfully composing himself to rest. He then freely resigned his spirits into the hand of God, the father of spirit; he yielded up the ghost; and his separated soul went to the assembly of the souls of the faithful, who after they are delivered from the burden of the flesh are in joy and felicity; he was gathered to his people.

Moses applies himself to the execution of his commission, ver. 1 - 7. The dispute between Moses and Pharaoh begins. Moses in God's name demands Israel's release, Pharaoh denies it; the contest is between the power of the great God and the power of a proud prince. Moses confirms the demand he made to Pharaoh by a miracle, turning his rod into a serpent, but Pharaoh hardens his heart, ver. 8 - 13. He chastiseth his disobedience by a plague, the first of ten, turning the waters into blood; but Pharaoh hardens his heart again, ver. 14 - 25. I have made thee a god to Pharaoh - That is, my representative in this affair, as magistrates are called gods, because they are God's vicegerents. He was authorized to speak and act in God's name, and endued with a divine power, to do that which is above the ordinary course of nature. And Aaron shall be thy prophet - That is, he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt as a god inflict and remove the plagues, and Aaron as a prophet shall denounce them. Moses was fourscore years old - Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified till he was eighty years old. It is fit he should long wait for such an honour, and be long in preparing for such a service. Say unto Aaron, Take thy rod - This Moses ordinarily held in his hand, and delivered it to Aaron upon occasion, for the execution of his commands. And Aaron cast his rod down, and it became a serpent - This was proper not only to affect Pharaoh with wonder, but to strike a terror upon him. This first miracle, though it was not a plague, yet amounted to the threatening of a plague; if it made not Pharaoh feel, it made him fear; this is God's method of dealing with sinners he comes upon them gradually. Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved in magical arts in his long retirement. The magicians are therefore sent for to vie with him. The two chief of them were Jannes and Jambres.

This is the finger of God - The power of God. The devil's agents, when God permitted them, could do great things; but when he laid an embargo upon them, they could do nothing. The magicians inability in this instance shewed whence they had their ability in the former instances, and that they had no power against Moses but what was given them from above. But Pharaoh's heart was hardened - By himself and the devil. Rise up early - Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep, and more slumber, when any service is to be done which would pass well in our account in the great day? Flies - Or insects of various kinds; not only flies, but gnats, wasps, hornets; and those probably more pernicious than the common ones were. Know that I am the Lord in the midst of the earth - In every part of it. Swarms of flies, which seem to us to fly at random, shall be manifestly under the conduct of an intelligent mind. Hither they shall go, saith Moses, and thither they shall come, and the performance is punctual according to this appointment; and both compared amount to a demonstration, that he that said it, and he that did it, was the same, even a being of infinite power and wisdom. A division - A wall of partition. There came a grievous swarm of flies - The prince of the power of the air has gloried in being Beel - zebub, the god of flies; but here it is proved that even in that he is a pretender, and an usurper; for even with swarms of flies God fights against his kingdom and prevails. The abomination of the Egyptians - That which they abominate to see killed, because they worshipped them as gods. As he shall command us - For he has not yet told us what sacrifices to offer. Ye shall not go very far away - Not so far but that he might fetch them back again.

They covered the face of the earth, and eat up the fruit of it - The earth God has given to the children of men; yet when God pleaseth he can disturb his possession even by locusts or caterpillars. Herb grows for the service of man; yet, when God pleaseth, those contemptible insect's shall not only be fellow - commoners with him, but shall eat the bread out of his mouth. Pharaoh desires their prayers that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart. An east - wind brought the locusts and now a west - wind carried them off. Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel; the wind blows where it listeth for us, but not where it listeth for him; he directeth it under the whole heaven. We may observe concerning this plague.

It was a cloud which the wind could not scatter. There was something spiritual in this pillar of cloud and fire. The children of Israel were baptized unto Moses in this cloud, <cite>1Cor 10:2</cite>. By coming under this cloud they signified their putting themselves under the conduct and command of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. And it signifies the special conduct and protection which the church of Christ is under in this world. Chapter XIV Here is,

Let no man leave 'till morning - But let them learn to go to bed and sleep quietly, though they had not a bit of bread in their tent, nor in all their camp, trusting God with the following day to bring them their daily bread. Never was there such a market of provisions as this, where so many hundred thousand men were daily furnished without money, and without price: never was there such an open house kept as God kept in the wilderness for 40 years together, nor such free and plentiful entertainment given. And the same wisdom, power and goodness that now brought food daily out of the clouds, doth in the constant course of nature bring food yearly out of the earth, and gives us all things richly to enjoy. Here is a plain intimation of the observing a seventh day sabbath, not only before the giving of the law upon mount Sinai, but before the bringing of Israel out of Egypt and therefore from the beginning. If the sabbath had now been first instituted, how could Moses have understood what God said to him, <cite>Ex 16:4</cite>, concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint, <cite>Ex 16:22</cite>, even to the surprize of the rulers, before Moses had declared that it was done with regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and in order to that for holy rest, was a divine appointment ever since God created man upon the earth. An omer of this manna was laid up in a golden pot as we are told, <cite>Heb 9:4</cite>, and kept before the testimony, or the ark, when it was afterwards made, The preservation of this manna from waste and corruption, was a standing miracle; and therefore the more proper memorial of this miraculous food. The manna is called spiritual meat, <cite>1Cor 10:3</cite>, because it was typical of spiritual blessings. Christ himself is the true manna, the bread of life, of which that was a figure, <cite>John 6:49 </cite>- 51. The word of God is the manna by which our souls are nourished, <cite>Mt 4:4</cite>. The comforts of the Spirit are hidden manna, <cite>Rev 2:17</cite>.

The circumstances of time and place, ver. 1, 2. The covenant between God and Israel settled in general. The gracious proposal God made to them, ver. 3 - 6. And their consent to the proposal, ver. 7, 8. Notice given three days before of God's design to give the law out of a thick cloud, ver. 9. Orders given to prepare the people to receive the law, ver. 10 - 13. and care taken to execute those orders, ver. 14, 15. A terrible appearance of God's glory, ver. 16 - 20. Silence proclaimed, and strict charge given to the people to observe a decorum while God spake to them, ver. 20 - 25. In the third month after they came out of Egypt. It is computed that the law was given just fifty days after their coming out of Egypt, in remembrance of which the feast of Pentecost was observed the fiftieth day after the passover, and in compliance with which the spirit was poured out upon the apostles, at the feast of Pentecost, fifty days after the death of Christ. Mount Sinai was a place which nature, not art, had made conspicuous, for it was the highest in all that range of mountains. Thus God put contempt upon cities and palaces, setting up his pavilion on the top of a mountain, in a barren desert. It is called Sinai, from the multitude of thorny bushes that over - spread it. Thus shalt thou say to the house of Jacob, and the children of Israel - The people are called by the names both of Jacob and Israel, to mind them that they who had lately been as low as Jacob when he went to Padan - aram, were now grown as great as God made him when he came from thence, and was called Israel. Ye have seen what I did unto the Egyptians, and how I bare you on Eagle's wings - An high expression of the wonderful tenderness God shewed for them. It notes great speed; God not only came upon the wing for their deliverance, but he hastened them out, as it were upon the wing. Also that he did it with great ease, with the strength as well as with the swiftness of an eagle. They that faint not, nor are weary, are said to mount up with wings as eagles, <cite>Isa 40:31</cite>.

Ye shall not afflict the widow or fatherless child - That is, ye shall comfort and assist them, and be ready upon all occasions to shew them kindness. In making just demands from them, their condition must be considered who have lost those that should protect them: they are supposed to be unversed in business, destitute of advice, timorous, and of a tender spirit; and therefore must be treated with kindness and compassion, and no advantage taken against them, nor any hardship put upon them, which a husband or a father would have sheltered them from. If thou lend -

Concerning the consecration of the priests, and the sanctification of the altar, ver. 1 - 37. Concerning the daily sacrifice, ver. 38 - 41. To which gracious promises are annexed, ver. 42 - 46. They were to be consecrated at the door of the tabernacle - God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for them to be consecrated in, who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. Here they were to be washed, signifying that they must be clean who bear the vessels of the Lord, <cite>Isa 52:11</cite>. And they were to be clothed with the holy garments, to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, <cite>Psa 132:9</cite>. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour. The high priest was to be anointed with the holy anointing oil - That the church might be filled with the sweet favour of his administrations, and in token of the pouring out of the Spirit upon him, to qualify him for his work. There must be a sin - offering, to make atonement for them. The law made them priests that had infirmity; and therefore they must first offer for their own sin, before they could make atonement for the people, <cite>Heb 7:27</cite>,28. They were to put their hand on the head of their sacrifice; confessing that they deserved to die for their own sin, and desiring that the killing of the beast might be accepted as a vicarious satisfaction. It was used as other sin - offerings were; only, whereas the flesh of other sin - offerings was eaten by the priests, in token of the priests taking away the sin of the people, this was appointed to be all burnt without the camp, to signify the imperfection of the legal dispensation, for the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better high priest, and a better sacrifice.

That though atonement was made, yet they must still keep up a penitent sense of sin, and often repeat the confession of it. That those sacrifices which were thus offered day by day, could not make the comers there unto perfect, for then they would have ceased to be offered; <cite>Heb 10:1</cite>,2. They must therefore expect the bringing in of a better hope. Now this consecration of the priests was a shadow of good things to come. Our Lord Jesus is the great high priest of our profession, called of God to be so consecrated for evermore, anointed with the Spirit above his fellows, whence he is called Messiah, the Christ; clothed with the holy garments, even with glory and beauty; sanctified by his own blood, not that of bullocks and rams. All believers are spiritual priests, to offer spiritual sacrifices, <cite>1Pet 2:5</cite>, washed in the blood of Christ, and so made to our God priests, <cite>Rev 1:5</cite>,6. They also are clothed with the beauty of holiness, and have received the anointing, <cite>1John 2:27</cite>. His blood sprinkled upon the conscience, purgeth it from dead works, that they may, as priests, serve the living God. The Spirit of God is called the finger of God (<cite>Lu 11:20</cite>, compared with <cite>Mt 12:28</cite>,) and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness, both in the ordainers, and in the ordained, as those that are employed in a great work, and intrusted with a great charge. The consecration of the altar, seems to have been coincident with that of the priests; and the sin - offerings, which were offered every day for seven days together, had reference to the altar, as well as the priests. And atonement was made for the altar. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, <cite>Mt 23:19</cite>. Christ is our altar, for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, <cite>John 17:19</cite>.

Moses gives Israel those instructions he had received, which required a present observance, Concerning the sabbath, ver. 1 - 3. Concerning the contribution that was to be made for erecting the tabernacle, ver. 4 - 9. Concerning the framing of the tabernacle, and the utensils of it, ver. 10 - 19. The people bring in their contributions, ver. 20 - 29. The head workmen are nominated, ver. 30 - 35. Six days shall work be done - Work for the tabernacle, but on the seventh day - You must not strike a stroke, no not at the tabernacle - work; the honour of the sabbath was above that of the sanctuary. Ye shall kindle no fire - For any servile work, as that of smiths or plumbers. We do not find that ever this prohibition extended farther. Every one whom his spirit made willing - What they did they did chearfully. They were willing; and it was not any external inducement that made them so, but their spirits. It was from a principle of love to God, and his service; a desire of his presence with them by his ordinances; gratitude for the great things he had done for them; and faith in his promises of what he would do further. Tablets or Lockets. The Lord hath called Bezaleel - And those whom God called by name to this service, he filled with the spirit of God, to qualify them for it. The work was extraordinary which Bezaleel was designed for, and therefore he was qualified in an extraordinary manner for it. Thus when the apostles were appointed to be master - builders in setting up the gospel - tabernacle, they were filled with the spirit of God in wisdom and understanding. Chapter XXXVI In this chapter,

Chapter IV Directions concerning sin - offerings; which were intended for sins committed thro' ignorance, either by the priest himself, ver. 1 - 12. or by the whole congregation, ver. 13 - 21. or by a ruler, ver. 22 - 26. or by a private person, ver. 27 - 35. The Lord spake unto Moses - The laws contained in the three first chapters, seem to have been delivered to Moses at one time. Here begin the laws of another day, which God delivered from between the Cherubim. If a soul sin - This must necessarily be understood of more than common daily infirmities; for if every such sin had required an offering, it had not been possible either for most sinners to bear such a charge, or for the altar to receive so many sacrifices, or for the priests to manage so infinite a work. And for ordinary sins, they were ceremonially expiated by the daily offering, and by that on the great day of atonement, Lev 16:30. Through ignorance - Or, error, either not knowing his act to be sinful, as appears by comparing Lev 4:13,14, or not considering it, but falling into sin thro' the power of some sudden passion or temptation, as the Hebrew word signifies, Psa 119:67. Things which ought not to be done - The words may be rendered, in or about every, or any of the commandments of the Lord which should not be done; or, which concern things that should not be done, namely, in any negative commands. (And there is great reason why a sacrifice should be more necessary for these, than for other sins, because affirmative precepts do not so strictly and constantly bind men as the negative do.) Then he shall offer according to his quality, which is here to be understood out of the following verses. If the priest - That is, the high - priest, who only was anointed after the first time. His anointing is mentioned, because he was not compleat high - priest 'till he was anointed. Do sin - Either in doctrine or practice, which it is here supposed he may do. And this is noted as a character of imperfection in the priesthood of the law, whereby the Israelites were directed to expect another and better high - priest, even one who is holy, harmless, and separate from sinners, Heb 7:26.

If the spots be darkish white - Or, contracted, or confined to the place where they are, and white. It is a leprosy - It is a sign that such baldness came not from age, or any accident, but from the leprosy. His clothes shall be rent - In the upper and fore parts, which were most visible. This was done partly as a token of sorrow, because though this was not a sin, yet it was an effect of sin, and a sore punishment, whereby he was cut off both from converse with men, and from the enjoyment of God in his ordinances; partly as a warning to others to keep at a due distance from him wheresoever he came. And his head bare - Another sign of mourning. God would have men though not overwhelmed with, yet deeply sensible of his judgments. A covering on his upper lip - Partly as another badge of his sorrow and shame, and partly for the preservation of others from his breath or touch. Unclean, unclean - As begging the pity and prayers of others, and confessing his own infirmity, and cautioning those who came near him, to keep at a distance from him. He shall dwell alone - Partly for his humiliation; partly to prevent the infection of others; and partly to shew the danger of converse with spiritual lepers, or notorious sinners. Leprosy in garments and houses is unknown in these times and places, which is not strange, there being some diseases peculiar to some ages and countries. And that such a thing was among the Jews, cannot reasonably be doubted; for, if Moses had been a deceiver, a man of his wisdom, would not have exposed himself to the contempt of his people by giving laws about that which their experience shewed to be but a fiction. In the warp or woof - A learned man renders it in the outside, or in the inside of it. If the signification of these words be doubtful now, as some of those of the living creatures and precious stones are confessed to be, it is not material to us, this law being abolished; it sufficeth that the Jews understood these things by frequent experience. If it have not changed its colour - If washing doth not take away that vicious colour, and restore it to its own native colour.

Into the open field - The place of its former abode, signifying the taking off that restraint which was laid upon the leper. All his hair - Partly to discover his perfect soundness; partly to preserve him from a relapse through any relicks of it which might remain in his hair or in his clothes. Out of his tent - Out of his former habitation, in some separate place, lest some of his leprosy yet lurking in him should break forth to the infection of his family. All his hair - Which began to grow again, and now for more caution is shaved again. Oil is added as a fit sign of God's grace and mercy, and of the leper's healing. A log is a measure containing six egg - shells full. Maketh him clean - The healing is ascribed to God, Lev 14:13, but the ceremonial cleansing was an act of the priest using the rites which God had prescribed. A trespass - offering - To teach them, that sin was the cause of leprosy, and of all diseases, and that these ceremonial observations had a farther meaning, to make them sensible of their spiritual diseases, that they might fly to God in Christ for the cure of them. The priest shall put it - To signify, that he was now free to hear God's word in the appointed places, and to touch any person or thing without defiling it, and to go whither he pleased. The oil - As the blood signified Christ's blood by which men obtained remission of sins, so the oil noted the graces of the spirit by which they are renewed. Before the Lord - Before the second veil which covered the holy of holies. Upon the blood - Upon the place where that blood was put. The priest shall put the blood - Upon the extremities of the body, to include the whole. And some of the oil was afterwards put in the same places upon the blood. That blood seems to have been a token of forgiveness, the oil of healing: For God first forgiveth our iniquities, and then healeth our diseases. When the leper was anointed, the oil must have blood under it, to signify that all the graces and comforts of the spirit, all his sanctifying influences are owing to the death of Christ.

See her nakedness - In this and several of the following verses, uncovering nakedness plainly appears to mean not marriage, but fornication or adultery. They shall die childless - Either shall be speedily cut off ere they can have a child by that incestuous conjunction; if this seem a less crime than most of the former incestuous mixtures, and therefore the magistrate forbear to punish it with death; yet they shall either have no children from such an unlawful bed, or their children shall die before them. His brother's wife - Except in the case allowed by God, Deu 25:5. A man or a woman that hath a familiar spirit, shall surely be put to death - They that are in league with the devil, have in effect made a covenant with death: and so shall their doom be.

Their fathers - The people were divided into twelve tribes, the tribes into great families, Num 26:5, these great families into lesser families called the houses of their fathers, because they were distinguished one from another by their fathers. Reuben - The tribes are here numbered according to the order or quality of their birth, first the children of Leah, then of Rachel, and then of the handmaids. Deuel - Called Reuel, Num 3:14, the Hebrew letters Daleth and Resh being often changed. He numbered them - For ought that appears in one day. By their generations - That is, the persons begotten of Reuben's immediate children, who are here subdivided into families, and they into houses, and they into particular persons. Threescore and fourteen thousand - Far more than any other tribe, in accomplishing Jacob's prophecy, Gen 49:8 - 12. Ephraim - Above 8000 more than Manasseh, towards the accomplishment of that promise, Gen 48:20, which the devil in vain attempted to defeat by stirring up the men of Gath against them, 1Chr 7:21,22. Thirty five thousand - The smallest number, except one, though Benjamin had more immediate children than any of his brethren, Gen 46:21, whereas Dan had but one immediate son, Gen 46:23, yet now his number is the biggest but one of all the tribes, and is almost double to that of Benjamin. Such great and strange changes God easily can, and frequently doth make in families, 1Sam 2:5. And therefore let none boast or please themselves too much in their numerous offspring. Levi - Because they were not generally to go out to war, which was the thing principally eyed in this muster, Nu 1:3,20,45, but were to attend upon the service of the tabernacle. They that minister upon holy things, should not entangle themselves in secular affairs. The ministry itself is work enough for a whole man, and all little enough to be employed in it. The tabernacle of testimony - So called here, and Exo 38:21, because it was made chiefly for the sake of the ark of the testimony, which is often called the testimony. That cometh nigh - The stranger elsewhere is one of another nation, here one of another tribe. So as to do the offices mentioned, Nu 1:50.

Chapter IX Orders concerning eating the passover on the 14th day of the first month, ver. 1 - 5. On the 14th day of the second month, by those who had been hindered, ver. 8 - 12. Concerning the negligent and the stranger, ver. 13, 14. Concerning the pillar of cloud and fire, ver. 15 - 23 In the first month - And therefore before the numbering of the people, which was not till the second month, Num 1:1,2. But it is placed after it, because of a special case relating to the passover, which happened after it, upon occasion whereof he mentions the command of God for keeping the passover in the wilderness, which was done but once, and without this command they had not been obliged to keep it at all, till they came to the land of Canaan. They came - For resolution of their difficulty. An offering - Which if we neglect, we must be cut off, and if we keep it in these circumstances, we must also be cut off. What shall we do Unclean or in a journey - Under these two instances the Hebrews think that other hindrances of like nature are comprehended; as if one be hindered by a disease, or by any other such kind of uncleanness; which may seem probable both from the nature of the thing, and the reason of the law which is the same in other cases. A stranger - Who is a proselyte. Namely, the tent of the testimony - Or, the tabernacle above the tent of the testimony, that is, that part of the tabernacle in which was the testimony, or the ark of the testimony; for there the cloudy pillar stood. This was an evident token of God's special presence with, and providence over them. And this cloud was easily distinguished from other clouds, both by its peculiar figure and by its constant residence in that place. Fire - That they might better discern it and direct themselves and their journeys or stations by it. Had it been a cloud only, it had scarce been visible by night: And had it been a fire only, it would have been scarce discernable by day. But God was pleased to give them sensible demonstrations, that he kept them night and day.

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. To be elders - Whom thou by experience discernest to be elders not only in years, and name, but also in wisdom and authority with the people. And according to this constitution, the Sanhedrim, or great council of the Jews, which in after - ages sat at Jerusalem, and was the highest court of the judgment among them, consisted of seventy men. I will come down - By my powerful presence and operation. I will put it on them - That is, I will give the same spirit to them which I have given to thee. But as the spirit was not conveyed to them from or through Moses, but immediately from God, so the spirit or its gifts were not by this means impaired in Moses. The spirit is here put for the gifts of the spirit, and particularly for the spirit of prophecy, whereby they were enabled, as Moses had been and still was, to discern hidden and future things, and resolve doubtful and difficult cases, which made them fit for government. It is observable, that God would not, and therefore men should not, call any persons to any office for which they were not sufficiently qualified. Sanctify themselves - Prepare to meet thy God, O Israel, in the way of his judgments. Prepare yourselves by true repentance, that you may either obtain some mitigation of the plague, or, whilst your bodies are destroyed by the flesh you desire and eat, your souls may be saved from the wrath of God. Sanctifying is often used for preparing, as Jer 6:4 12:3. In the ears of the Lord - Not secretly in your closets, but openly and impudently in the doors of your tents, calling heaven and earth to witness. At your nostrils - Which meat violently vomited up frequently doth. Thus God destroys them by granting their desires, and turns even their blessings into curses. 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.

So this word is used, 1Sam 10:5,6 Joel 2: 28 1Cor 14:3. Yet were they not hereby constituted teachers, but civil magistrates, who together with the spirit of government, received also the spirit of prophesy, as a sign and seal both to themselves and to the people, that God had called them to that employment. They did not cease - Either for that day, they continued in that exercise all that day, and, it may be, all the night too, as it is said of Saul, 1Sam 19:24, or, afterwards also, to note that this was a continued gift conferred upon them to enable them the better to discharge their magistracy; which was more expedient for them than for the rulers of other people, because the Jews were under a theocracy or the government of God, and even their civil controversies were decided out of that word of God which the prophets expounded. In the camp - Not going to the tabernacle, as the rest did, either not having seasonable notice to repair thither: or, being detained in the camp by sickness, or some urgent occasion, not without God's special providence, that so the miracle might be more evident. Were written - In a book or paper by Moses, who by God's direction nominated the fittest persons. Told Moses - Fearing lest his authority should be diminished by their prophesying; and thereby taking authority to themselves without his consent. One of his young men - Or, one of his choice ministers, which may be emphatically added, to note that even great and good men may mistake about the works of God. Forbid them - He feared either schism, or sedition, or that by their usurpation of authority, independently upon Moses, his power and esteem might be lessened. Enviest thou for my sake - Art thou grieved because the gifts and graces of God are imparted to others besides me Prophets - He saith prophets, not rulers, for that he knew was absurd and impossible. So we ought to be pleased, that God is glorified and good done, tho' to the lessening of our own honour. Into the camp - Among the people, to exercise the gifts and authority now received. A wind from the Lord - An extraordinary and miraculous wind both for its vehemency and for its effects.

Delight in us - If by our rebellion and ingratitude we do not provoke God to leave and forsake us. Bread - We shall destroy them as easily as we eat our bread. Their defence - Their conduct and courage, and especially God, who was pleased to afford them his protection 'till their iniquities were full, is utterly departed from them, and hath given them up as a prey to us. With us - By his special grace and almighty power, to save us from them and all our enemies. Only rebel not against the Lord - Nothing can ruin sinners but their own rebellion. If God leaves them, 'tis because they drive him from them, and they die, because they will die. Appeared - Now in the extremity of danger to rescue his faithful servants, and to stop the rage of the people. In the tabernacle - Upon or above the tabernacle, where the cloud usually resided, in which the glory of God appeared now in a more illustrious manner. When they reflected upon God, his glory appeared not, to silence their blasphemies: but when they threatened Caleb and Joshua, they touched the apple of his eye, and his glory appeared immediately. They who faithfully expose themselves for God, are sure of his special provision. I will smite them - This was not an absolute determination, but a commination, like that of Nineveh's destruction, with a condition implied, except there be speedy repentance, or powerful intercession. Not able - His power was quite spent in bringing them out of Egypt, and could not finish the work he had begun and had sworn to do. Be great - That is appear to be great, discover its greatness: namely, the power of his grace and mercy, or the greatness of his mercy, in pardoning this and their other sins: for to this the following words manifestly restrain it, where the pardon of their sins is the only instance of this power both described in God's titles, Nu 14:18, and prayed for by Moses Nu 14:19, and granted by God in answer to him, 14:20. Nor is it strange that the pardon of sin, especially such great sins, is spoken of as an act of power in God, because undoubtedly it is an act of omnipotent and infinite goodness.

Nor is it strange that the pardon of sin, especially such great sins, is spoken of as an act of power in God, because undoubtedly it is an act of omnipotent and infinite goodness. Visiting the iniquity - These words may seem to be improperly mentioned, as being a powerful argument to move God to destroy this wicked people, and not to pardon them. It may be answered, that Moses useth these words together with the rest, because he would not sever what God had put together. But the truer answer seems to be, that these words are to be translated otherwise, And in destroying he will not utterly destroy, though he visit the iniquity of the fathers upon the children, unto the third and fourth generation. I have pardoned - So far as not utterly to destroy them. With the glory of the Lord - With the report of the glorious and righteous acts of God in punishing this rebellious people. My glory - That is, my glorious appearances in the cloud, and in the tabernacle. Ten times - That is, many times. A certain number for an uncertain. Caleb - Joshua is not named, because he was not now among the people, but a constant attendant upon Moses, nor was he to be reckoned as one of them, any more than Moses and Aaron were, because he was to be their chief commander. He had another spirit - Was a man of another temper, faithful and courageous, not acted by that evil spirit of cowardice, unbelief, disobedience, which ruled in his brethren but by the spirit of God. Fully - Universally and constantly, through difficulties and dangers, which made his partners halt. Whereinto he went - In general, Canaan, and particularly Hebron, and the adjacent parts, Jos 14:9. In the valley - Beyond the mountain, at the foot whereof they now were, Num 14:40.

With a sword - Or by any other violent way. Running water - Waters flowing from a spring or river, which are the purest. These manifestly signify God's spirit, which is oft compared to water, and by which alone true purification is obtained. Those who promise themselves benefit by the righteousness of Christ, while they submit not to the influence of his spirit, do but deceive themselves; for they cannot be purified by the ashes, otherwise than in the running water. That shall not purify himself - Shall contemptuously refuse to submit to this way of purification. Shall wash his clothes - Because he is unclean. It is strange, that the same water should cleanse one person, and defile another. But God would have it so, to teach us that it did not cleanse by any virtue in itself, or in the work done, but only by virtue of God's appointment: to mind the laws of the imperfection of their priesthood, and their ritual purifications and expiations, and consequently of the necessity of a better priest and sacrifice and way of purifying; and to shew that the efficacy of God's ordinances doth not depend upon the person or quality of his ministers, because the same person who, was polluted himself could and did cleanse others. He that toucheth the water - Either by sprinkling of it, or by being sprinkled with it; for even he that was cleansed by it, was not fully cleansed as soon as he was sprinkled, but only at the even of that day. The unclean person - Not he who is so only by touching the water of separation, Nu 19:21, but he who is so by the greater sort of uncleanness, which lasted seven days, and which was not removed without the use of this water of purification.

By the river - By Euphrates, which is called the river, by way of eminency, and here the river of Balaam's land or country, to wit, of Mesopotamia. Curse them for my sake and benefit; use thy utmost power, which thou hast with thy Gods, to blast and ruin them. We may smite them - Thou by thy imprecations, and I by my sword. This night - The night was the time when God used to reveal his mind by dreams. The Lord - Heb. Jehovah, the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferior spirits, but with the supreme God; or rather because this was Israel's God, and the only possible way of ruining them was by engaging their God against them: as the Romans and other Heathens, when they went to besiege any city, used enchantments to call forth that God under whose peculiar protection they were. Of Moab - And of Midian too. What men are these - He asks this that Balaam by repeating the thing in God's presence might be convinced and ashamed of his sin and folly, in offering his service in such a business: and for a foundation to the following answer. If the men come - On this condition he was to go. Because he went - Because he went of his own accord, with the princes of Moab, and did not wait till they came to call him, which was the sign and condition of God's permission, but rather himself rose and called them. The apostle describes Balaam's sin here to be, that he ran greedily into an error for reward, Jude 1:11. For an adversary - To oppose, if not to kill him. His servants with him - The rest of the company being probably gone before them. For in those ancient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance, after the rest, and attended only by his own servants. Opened the mouth - Conferred upon her the power of speech and reasoning for that time. Balaam said - Balaam was not much terrified with the ass's speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of such creatures.

We should concern ourselves both in our prayers and in our endeavours for the rising generation, that God's kingdom may be advanced among men, when we are in our graves. The Lord of the spirits of all flesh - God of all men: the searcher of spirits, that knowest who is fit for this great employment; the father and giver and governor of spirits, who canst raise and suit the spirits of men to the highest and hardest works. Go out before them - That is, who may wisely conduct them in all their affairs, both when they go forth to war, or upon other occasions, and when they return home and live in peace. A metaphor from shepherds, who in those places used not to go behind their sheep, as ours now do, but before them, and to lead them forth to their pasture, and in due time to lead them home again. The spirit - The spirit of government, of wisdom, and of the fear of the Lord. Lay thy hand - By which ceremony Moses did both design the person and confer the power, and by his prayers, which accompanied that rite, obtain from God all the spiritual gifts and graces necessary for his future employment. Before all the congregation - That they may be witnesses of the whole action, and may acknowledge him for their supreme ruler. Give him charge - Thou shalt give him counsels and instructions for the right management of that great trust. Put some of thine honour - Thou shalt not now use him as a servant, but as a brother and thy partner in the government, that the people being used to obey him while Moses lived, might do it afterward the more chearfully. Who shall ask counsel for him - When he requires him to do so, and in important and difficult matters. Of Urim - Urim is put for both Urim and Thummim. Before the Lord - Ordinarily in the tabernacle near the second veil setting his face to the ark. At his word - The word of the Lord, delivered to him by the high priest. And Moses did as the Lord commanded him - It had been little to resign his honour to a son of his own.

To afflict her soul - Herself by fasting, by watching, or the like. And these words are added to shew that the husband had this power not only in those vows which concerned himself or his estate, but also in those which might seem only to concern her own person, or body, and the reason is, because the wife's person or body being the husband's right; she might not do any thing to the injury of her body without his consent. After he hath heard - And approved them by his silence from day to day, if after that time he shall hinder it, which he ought not to do: her non - performance of her vow shall be imputed to him, not to her.

Let me alone! - Stop me not by thy intercession. I brake them before your eyes - Not by an unbridled passion, but in zeal for God's honour, and by the direction of God's spirit, to signify to tine people, that the covenant between God and them contained in those tables was broken and they were now cast out of God's favour, and could expect nothing from him but fiery indignation. I fell down - In a way of humiliation and supplication, on your behalf. Into the brook - That there might be no monument or remembrance of it left. I fell down forty days - The same as were mentioned before, Deu 9:18, as appears by comparing this with Exodus, where this history is more fully related, and where this is said to be done twice only. Through thy greatness - Through the greatness of thy power, which appeared most eminently in that work. Thy servants - That is, the promise made and sworn to thy servants. Thy people - Whom thou hast chosen to thyself out of all mankind, and publickly owned them for thine, and hast purchased and redeemed them from the Egyptians.

If the thing - Which he gives as a sign of the truth of his prophecy. The falsehood of his prediction shews him to be a false prophet. Presumptuously - Impudently ascribing his own vain and lying fancies to the God of truth. Chapter XIX Of the cites of refuge, ver. 1 - 10. Of wilful murderers, ver. 11 - 13. Of removing land - marks, ver. 14. Of witnesses, true, ver. 15. Of false, ver. 16 - 21. In the midst of the land - Namely, beyond Jordan, as there were three already appointed on this side Jordan: In the midst of the several parts of their land, to which they might speedily flee from all the parts of the land. Prepare thee a way - Distinguish it by evident marks, and make it plain and convenient, to prevent mistakes and delays. Enlarge thy coast - As far as Euphrates. If thou shalt keep all these commandments - But the Jewish writers themselves own, that the condition not being performed, the promise of enlarging their coast was not fulfilled, so that there was no need for three more cities of refuge. Yet the holy, blessed God, say they, did not command it in vain, for in the day's of Messiah the Prince, they shall be added. They expect it in the letter: but we know, it has in Christ its spiritual accomplishment. For the borders of the Gospel - Israel are inlarged according to the promise: and in the Lord our righteousness, refuge is provided for all that by faith fly to him. Rise - Or be established, accepted, owned as sufficient: it is the same word which in the end of the verse is rendered, be established. A safe witness - A single witness, though he speak truth, is not to be accepted for the condemnation of another man, but if he be convicted of false witness, this is sufficient for his own condemnation. Eye for eye - What punishment the law allotted to the accused, if he had been convicted, the same shall the false accuser bear.

On the sides of these which faced each other, all the tribes were to be drawn up, six on a side, so that in the valley they came near each other, so near that the priests standing between them, might be heard by them that were next them on both sides. Then one of the priests, or perhaps more, at some distance from each other, pronounced with a loud voice, one of the curses following. And all the people who stood on the foot and side of mount Ebal, (those farther off taking the signal from those who were nearer) said Amen! Then the contrary blessing was pronounced, "Blessed is he that doth so or so:" To which all who stood on the foot and side of mount Gerizzim, said, Amen! Simeon - All these were the children of the free - women, Leah and Rachel, to shew both the dignity of the blessings above the curses, and that the blessings belong only to those who are evangelically such, as this is expounded and applied, Gal 4:22, even to those that receive the Spirit of adoption and liberty. Joseph is here put for both his sons and tribes Manasseh and Ephraim, which are reckoned as one tribe, because Levi is here numbered; but when Levi is omitted, as it is where the division of the land is made, there Manasseh and Ephraim pass for two tribes. To curse - Of the former tribes, 'tis said, they stood to bless the people: of these, that they stood to curse. Perhaps the different way of speaking intimates, That Israel in general were an happy people, and should ever be so, if they were obedient. And to that blessing, they on mount Gerizzim said, Amen! But the curses come in, only as exceptions to the general rule: "Israel is a blessed people: but if there be any even among them, that do such and such things, they have no part or lot in this matter, but are under a curse." This shews how ready God is to bestow the blessing: if any fall under the curse, they bring it on their own head. Four of these are children of the bond - woman, to shew that the curse belongs to those of servile and disingenuous spirits.

Give him a charge - Immediately from myself for his greater encouragement, and to gain him more authority with the people. The strangers of the land - That is, of the Canaanites, who will be turned out of their possessions, and become as strangers in their own land. This aggravates their folly to worship such gods as could neither preserve their friends, nor annoy their enemies. Hide my face - Withdraw my favour and help. Whatever outward troubles we are in if we have but the light of God's countenance, we are safe. But if God hide his face from us then we are undone. Write this song - Which is contained Deu 32:1 - 43, and is put into a song that it may be better learned, and more fixed in their minds and memories. Put it in their mouths - Cause them to learn it, and sing it one to another, to oblige them to more circumspection. A witness - Of my kindness in giving them so many blessings, of my patience in bearing so long with them, of my clemency in giving them such fair and plain warnings, and my justice in punishing such an incorrigible people. Their imaginations - Inclinations to Idolatry, which they do not check, as they ought; and some of them do not only cherish it in their hearts, but as far as they can and dare, secretly practise it, as may be gathered from Amos 5:25 Acts 7:43. The Levites - The priests, Deu 31:9, who also were Levites. Take this book - Probably the very same book, which (after having been some way misplaced) was found in the house of the Lord, in the days of Josiah, and publickly read by the king himself, for a witness against a people, who were then almost ripe for ruin. In the side - In the outside, in a little chest fixed to it, for nothing but the tables of stone were contained in the ark, 1Kings 8:9, here it was kept for greater security and reverence. A witness against thee - Against thy people, to whom he turns his speech that they might be the more affected with it.

These giants having either recovered their cities, or defended themselves in the mountains. Three sons of Anak - Either the same who are mentioned, Numb 13:33, and so they were long - lived men, such as mainly were in those times and places: or their sons, called by their father's names, which is very usual. Debir - The same mentioned above, ver.7. The name was Kirjath - sepher - This clause seems to be added to distinguish this from the other Debir subdued by Joshua, chap.10:38,39. To wife - Which is to be understood with some conditions, as, if he were one who could marry her by God's law; and if she were willing; for though parents had a great power over their children, they could not force them to marry any person against their own wills. He might otherwise be an unfit and unworthy person; but this was a divine impulse, that Othniel's valour might be more manifest, and so the way prepared for his future government of the people, Judg 3:9. As she came - Or, as she went, namely, from her father's house to her husband's, as the manner was. She moved him - She persuaded her husband, either, That he would ask: or rather, That he would suffer her to ask, as she did. She lighted - That she might address herself to her father in an humble posture, and as a suppliant, which he understood by her gesture. A blessing - That is, a gift, as that word signifies, Gen 33:11. A south land - That is, a dry land, much exposed to the south wind, which in those parts was very hot and drying, as coming from the deserts of Arabia. Springs of water - That is, a field, wherein are springs of water, which in that country were of great price; she begs a well moistened field, which also might give some relief to that which was dry and barren. Upper and nether springs - Or two fields, one above and the other below that south and dry ground which she complained of, that by this means it might be watered on both sides.

They said - Probably some of the persons employed in it. Will ye plead - Why are you so zealous in pleading for that Baal, for the worship whereof you suffer such grievous calamities at this day It is plain, that Joash had been a worshipper of Baal: but probably he was now convinced by Gideon. He that will plead - He that shall farther plead for such a god as this, deserves to die for his folly and impiety. It is not probable, that this was all which he said for his son: but it is usual in scripture to give only short hints of things which were more largely discoursed. While it is morning - That is, instantly, without delay. Let him plead - As the God of Israel hath often done when any indignity or injury hath been done him. But Baal hath now shewed, that he is neither able to help you, nor himself; and therefore is not worthy to be served any longer. This resolute answer was necessary to stop the torrent of the peoples fury; and it was drawn from him, by the sense of his son's extreme danger; and by the confidence he had, that God would plead his son's cause, and use him for the rescue of his people. He called - Joash called Gideon so, chap.8:29, in remembrance of this noble exploit, and to put a brand upon Baal. Jerub - baal - That is, Let Baal plead. It is a probable conjecture, that that Jerombalus, whom Sanchoniathon, (one of the most ancient of all the Heathen writers) speaks of as a priest of Jao, (a corruption of Jehovah) and to whom he was indebted for a great deal of knowledge, was this Jerub - baal. Of Jezreel - Not Jezreel in Judah, but another in the borders of Manasseh and Issachar, which was not far distant from Ophrah, where Gideon dwelt. The spirit came - Inspiring him with extraordinary wisdom, and courage, and zeal to vindicate God's honour, and his country's liberty. The Hebrew is, The Spirit of the Lord clothed Gideon; clothed him as a robe, to put honour upon him; clothed him as a coat of mail to put a defence upon him. Those are well clad that are thus clothed.

King - Over all Israel, ver.22, which was a strange presumption for the inhabitants of one city; but they had many advantages for it; as the eager, and general, and constant inclination of the Israelites to kingly government; Abimelech's being the son of Gideon, to whom, and to his sons, they offered the kingdom. And though the father could, and did refuse it for himself; yet they might imagine, that he could not give away his sons' right, conveyed to them by the Israelites, in their offer; the universal defection of the Israelites from God to Baal, whose great patron and champion Abimelech pretended to be; the power and prevalency of the tribe of Ephraim, in which Shechem was, whose proud and imperious spirit, would make them readily close with a king of their own brethren; and Abimelech's getting the start of all others, having the crown actually put upon his head, and an army already raised to maintain his tyranny. Of the pillar - Or, by the oak of the pillar, by the oak, where Joshua erected a pillar as a witness of the covenant renewed between God and Israel, Josh 24:26. This place they chose, to signify that they still owned God, and their covenant with him; and did not worship Baal in opposition to God, but in conjunction with him, or in subordination to him. Mount Gerizim - Which lay near Shechem. The valley between Gerizim and Ebal, was a famous place, employed for the solemn reading of the law, and its blessings and curses: and it is probable it was still used, even by the superstitious and idolatrous Israelites for such occasions, who delighted to use the same places which their ancestors had used. Cried - So that they who stood in the valley might hear him, though not suddenly come at him to take him. Men of Shechem - Who were here met together upon a solemn occasion, as Josephus notes, Abimelech being absent. That God may hearken - When you cry unto him for mercy; so he conjures and persuades them to give him patient audience. The trees, &c. - A parabolical discourse, usual among the ancients, especially in the eastern parts. To anoint - To make a king, which was done among the Israelites, and some others, with the ceremony of anointing. Olive - tree - By which he understands Gideon.

Olive - tree - By which he understands Gideon. Honour God - In whose worship oil was used for divers things; as, about the lamps, and offerings, and for anointing sacred persons and things. And man - For oil was used in the constitution of kings, and priests, and prophets, and for a present to great persons, and to anoint the head and face. Promoted - Heb. to move hither and thither, to wander to and fro, to exchange my sweet tranquility, for incessant cares and travels. Fig - tree - Gideon refused this honour, both for himself, and for his sons; and the sons of Gideon, whom Abimelech had slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father. Cheareth God - Wherewith God is well pleased, because it was offered to God. Bramble - Or, thorn, fitly representing Abimelech, the son of a concubine, and a person of small use, and great cruelty. If in truth - If you deal truly and justly in making me king. Then trust - Then you may expect protection under my government. Devour the cedars - In stead of protection, you shall receive destruction by me; especially you cedars, that is, nobles, such as the house of Millo, who have been most forward in this work. Ye have slain - Abimelech's fact is justly charged upon them, as done by their consent, approbation and assistance. Maidservant - His concubine, whom he so calls by way of reproach. Over Shechem - By which limitation of their power, and his kingdom, he reflects contempt upon him, and chargeth them with presumption, that having only power over their own city, they durst impose a king upon all Israel. Devour Abimelech - This is not so much a prediction as an imprecation, which, being grounded upon just cause, had its effect, as others in like case had. And fled - Which he might easily do, having the advantage of the hill, and because the people were not forward to pursue a man whom they knew to have such just cause to speak, and so little power to do them hurt. To Beer - A place remote from Shechem, and out of Abimelech's reach.

After a time - Heb. after days; that is, either after some days: or, rather, after a year, as that word often signifies; when the flesh of the lion, (which by its strong smell is offensive to bees) was wholly consumed, and nothing was left but the bones. Bees - Settling themselves there, as they have sometimes done in a man's skull, or in a sepulchre. Came to, &c. - From whom he had turned aside for a season, ver.8. Saw him - Or, observed him, his stature, and strength, and countenance, and carriage, which were extraordinary. Brought - Partly in compliance with the custom of having bride - men; though they were not so numerous; but principally by way of caution, and as a guard put upon him under a pretence of respect and affection. Seven days - For so long marriage - feasts lasted. Sheets - Fine linen - clothes, which were used for many purposes in those parts. Changes - Suits of apparel. Seventh day - They had doubtless spoken to her before this time, but with some remissness, supposing that they should find it out; but now their time being nigh slipped, they put her under a necessity of searching it out. To take that we have - That is, to strip us of our garments. The seven days - That is, on the residue of the seven days; namely, after the third day. If ye had not &c. - If you had not employed my wife to find it out, as men plough up the ground with an heifer, thereby discovering its hidden parts; he calls her heifer, because she was joined with him in the same yoke. The spirit came - Though he had constant strength and courage; yet that was exceedingly increased upon special occasions, by the extraordinary influences of God's spirit. To Ashkelon - Either to the territory; or to the city itself, where he had both strength and courage enough to attempt what follows; and upon the doing hereof they were doubtless struck with such terror, that every one sought only to preserve himself, and none durst pursue him. His anger was kindled - For the treachery of his wife and companions. He went - Without his wife.

Loosed - Heb. were melted; that is, were dissolved, as things which are melted in the fire. This typified the resurrection of Christ, by the power of the Spirit of holiness. In this he loosed the bands of death, it being impossible he should be holden of them. And thus he triumphed over the powers of darkness, which had shouted against him. New jaw - bone - And therefore the more tough and strong. Slain a thousand men - What could be too hard for him to do, on whom the Spirit of the Lord came mightily It was strange the men of Judah did now at least come in to his assistance. But he was to be a type of him, who trod the wine - press alone. Ramath - Lehi - That is, the lifting up of the jaw - bone; by contraction Lehi, ver.14, as Salem is put for Jerusalem. Sore a thirst - A natural effect of the great pains he had taken. And perhaps there was the hand of God therein, to chastise him for not making mention of God in his song, and to keep him from being proud of his strength. One would have thought that the men of Judah would have met him with bread and wine: but they so little regarded him, that he is fainting for want of a draught of water! Thus are the greatest slights often put upon those that do the greatest services! Shall I die - Wilt thou not finish what thou hast begun Wilt thou undo what thou hast done. In the Jaw - Either causing the jaw - bone to send forth water, as the rock formerly did, causing a spring to break forth in that Lehi, mentioned ver.14, for Lehi is both the name of a place, and a jaw - bone. En - hakkore - That is, the fountain of him that cried for thirst; or, that called upon God for deliverance; that is, the fountain which was given in answer to my prayer. In Lehi - According to this translation, Lehi is the name of a place. He judged - That is, he pleaded their cause, and avenged them against the Philistines. 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.

This book and the following bear the name of Samuel, (tho' he wrote only part of the former, and some other of the prophets, perhaps Nathan, the rest) because they contain first a large account of Samuel, and then the history of the reigns of Saul and David, who were both anointed by him. Chapter I

The anointing of Saul, ver. 1. Samuel gives him signs and instruction, ver. 2 - 8. The signs accomplished, ver. 9 - 13. His return to his father's house, ver. 14 - 16. He is elected, solemnly inaugurated, and returns to his own city, ver. 17 - 27. Poured it - Which Is was the usual rite in the designation, as of priests and prophets, so also of kings, whereby was signified the pouring forth of the gifts of God's spirit upon him, to fit him for the administration of his office. These sacred unctions then used, pointed at the great Messiah, or anointed One, the King of the church, and High - priest of our profession, who was anointed with the oil of the spirit without measure, above all the priests and princes of the Jewish church. Kissed - As a testimony of his sincere friendship and affection to him. His inheritance - That is, over his own peculiar people. Whereby he admonisheth Saul, that this people were not so much his, as God's; and that he was not to rule them according his own will, but according to the will of God. Rachel's sepulchre - In the way to Bethlehem, which city was in Judah; her sepulchre might be either in Judah, or in Benjamin; for the possessions of those two tribes were bordering one upon another. The first place he directs him to was a sepulchre, the sepulchre of one of his ancestors. There he must read a lecture of his own mortality, and now he had a crown in his eye, must think of his grave, in which all his honour would be laid in the dust. Plain - Not that at the foot of mount Tabor, which was far from these parts; but another belonging to some other place. Bethel - Properly so called, which was in Ephraim, where there was a noted high - place, famous for Jacob's vision there, Gen 28:19, where it is probable they offered sacrifices, in this confused state of things, when the ark was in one place, and the tabernacle in another. Prophets - By prophets he understands persons that wholly devoted themselves to religious studies and exercises.

Prophets - By prophets he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come; but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things, are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in God's work. This institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things. Psaltery - Such instruments of musick being then used by prophets and other persons, for the excitation of their spirits in God's service. Prophesy - Either sing God's praises, or speak of the things of God, by a peculiar impulse of his spirit. Will come - Heb. will leap, or rush upon thee. Another man - That is, thou shalt be suddenly endowed with another spirit, filled with skill of divine things, with courage, and wisdom, and magnanimity; and other qualifications befitting thy dignity. Thou do - Heb. do what they hand findeth to do; that is, as thou shalt have a call and opportunity. He doth not intend that he should take the kingly government upon him, before his call to it was owned by the people, but that he should dispose his mind to a readiness of undertaking any public service when he should be called to his office. Till I come - This, though now mentioned and commanded, was not immediately to be performed; as is evident, partly from the whole course of the story, (which shews, that Saul and Samuel, and the people, first met at Mizpeh, ver.17, &c. where Saul was chosen by God, and accepted by the people as king; and afterwards went to Gilgal once before the time here spoken of, chap.11:14,15,) and partly, by comparing this place with chap.13:8, &c. where we find Saul charged with the violation of this command, two years after the giving of it.

Your fathers - Who lived under the judges; and you shall have no advantage by the change of government, nor shall your kings be able to protect you against God's displeasure. The mistake, if we think we can evade God's justice, by shaking off his dominion. If we will not let God rule us, yet he will judge us. Wheat - harvest - At which time it was a rare thing in those parts to have thunder or rain; the weather being more constant in its seasons there, than it is with us. Rain - That you may understand that God is displeased with you; and also how foolishly and wickedly you have done in rejecting the government of that God, at whose command are all things both in heaven and in earth. Samuel - Who had such power and favour with God. By this thunder and rain, God shewed them their folly in desiring a king to save them, rather than God or Samuel, expecting more from an arm of flesh than from the arm of God, or from the power of prayer. Could their king thunder with a voice like God Could their prince command such forces as the prophet could by his prayers Likewise he intimates, that how serene soever their condition was now, (like the weather in wheat harvest) yet if God pleased, he could soon change the face of their heavens, and persecute them with his storms. Thy God - Whom thou hast so great an interest in, while we are ashamed and afraid to call him our God. Fear not - With a desponding fear, as if there were no hope left for you. Turn aside - After idols; as they had often done before; and, notwithstanding this warning, did afterwards. Vain things - So idols are called, Deut 32:21 Jer 2:5, and so they are, being mere nothings, having no power in them; no influence upon us, nor use or benefit to us. His name's sake - That is, for his own honour, which would suffer much among men, if he should not preserve and deliver his people in eminent dangers.

For it is observable, that not only the sacrifice is said to be offered, but even the feast upon the remainders of it is said, to be eaten before the Lord, Deut 12:7, that is, before or near his altar, where God was present in a special manner. This I take to be the person I am sent to anoint: wherein yet be was mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God. Seven - There are but seven named, 1Chron 2:13 - 15, because one of them was either born of a concubine: or, died immediately after this time. Keepeth sheep - And consequently is the most unfit of all my sons for that high employment. Either therefore he did not understand David's wisdom and valour, or he judged him unfit, by reason of his mean education. And God so ordered it by his providence, that David's choice might plainly appear to be God's work, and not Samuel's, or Jesse's. David signifies beloved: a fit name for so eminent a type of the Beloved Son. It is supposed, David was now about twenty years old. If so, his troubles by Saul lasted near ten years: for he was thirty years old when Saul died. Samuel having done this went to Ramah. He retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah. Anointed him - David's brethren saw David's unction, yet did not understand, that he was anointed to the kingdom; but were only told by Samuel, that he was anointed to some great service, which hereafter they should know. Thus Jesse only, and David, understood the whole business, and his brethren were able to attest to that act of Samuel's anointing him, which, with other collateral evidences, was abundantly sufficient to prove David's right to the kingdom, if need should be. The spirit, &c, - That is, he was immediately endowed with extraordinary gifts of God's Spirit, as strength, and courage, and wisdom, and other excellent qualities which fitted him for, and put him upon noble attempts. Departed - God took away that prudence, and courage, and alacrity, and other gifts wherewith be had qualified him for his public employment. From the Lord - That is, by God's permission, who delivered him up to be buffeted of Satan.

From the Lord - That is, by God's permission, who delivered him up to be buffeted of Satan. Troubled - Stirred up in him unruly and tormenting passions; as envy, rage, fear, or despair. He grew fretful, and peevish, and discontented, timorous and suspicious, frequently starting and trembling. Be well - And the success confirms their opinion. For although music cannot directly have an influence upon an evil spirit to drive him away; yet, because the devil, as it seems, had not possession of him, but only made use of the passions of his mind, and humours of his body to molest him: and because it is manifest, that music hath a mighty power to qualify and sweeten these, and to make a man sedate and chearful; it is not strange, if the devil had not that power over him when his mind was more composed, which he had when it was disordered; as the devil had less power over lunaticks in the decrease, than in the increase of the moon: Matt 17:15,18. And seeing music prepared the Lord's prophets for the entertainment of the good Spirit, as 2Kings 3:15. Why might it not dispose Saul to the resistance of the evil spirit And why might not the chearing of his heart, in some measure strengthen him against those temptations of the devil, which were fed by his melancholy humour And by this means, David without any contrivance of him or his friends, is brought to court, soon after he was anointed to the kingdom. Those whom God designs for any service, his providence will concur with his grace, to prepare and qualify them for it. Prudent - Wonder not, that David was so suddenly advanced, from a poor shepherd, to so great a reputation; for these were the effects of that Spirit of the Lord which he received when he was anointed. The Lord, &c. - That is, directs and prospers all his undertakings. Sent him - This present, though in our times it would seem contemptible, yet was very agreeable to the usage of those times, and to the condition of Jesse, which was but mean in the world. And it seems to have been the custom of those times, (as it is yet in the eastern countries) when they made their appearance before princes, or great persons, to bring a present.

David becomes the friend of Jonathan, the constant attendant of Saul, and the favourite of all the people, ver. 1 - 5. Saul's envy raised, ver. 6 - 9. He seeks to kill David, ver. 10 - 11 Is afraid of him, ver. 12 - 16. Promises to give him his elder daughter, and gives him the younger, hoping to destroy him thereby, but in vain, ver. a 7 - 27. He is more feared by Saul and esteemed by the people, ver. 28 - 30. Loved him - For his excellent virtues and endowments, which shone forth both in his speeches and actions; for the service he had done to God and to his people; and for the similitude of their age and qualities. Took him, &c. - By which it appears, that before this David had not his constant residence at court. Went - Upon military expeditions, of which that word is often used. The evil spirit, &c. - His fits of frenzy returned upon him. The very next day after he conceived envy at David, the evil spirit was permitted by God to seize him again. Such is the fruit of envy and uncharitableness. Prophesied - That is, he used uncouth gestures, and signs, as the prophets often did. And Saul cast the javelin - Being now quite under the power of that evil spirit. Twice - Once now, and another time upon a like occasion, chap.19:10. Afraid - Lest as he had gained the favour of God and of all the people, he should also take away his kingdom. Removed him from him - From his presence and court; which he did, because he feared lest David should find an opportunity to kill him, as he had designed to kill David; because his presence now made him more sad than ever his musick made him chearful: and principally, that hereby he might expose him to the greatest hazards. What is my life - How little is my life worth, that by the exposing of that to some hazard, I should purchase a king's daughter! In these expressions David sheweth not only his humility, but also his wisdom, in discovering so deep a sense of his own meanness, that Saul might see how far he was from aspiring at the kingdom. Adriel - The son of Bar - zillai, as he is called, 2Sam 21:8.

The conference between Achish and David, ver. 1 - 2. The preparation of the Philistines, and the distress of Saul, ver. 3 - 6. He applies to a woman which had a familiar spirit, to raise Samuel, ver. 7 - 11. Samuel appears, and foretells his defeat and death, ver. 12 - 19. Saul faints, and is with difficulty persuaded to take any sustenance, ver. 20 - 25. Can do - He speaks ambiguously, as he did before. He trembled - Had he kept close to God, he needed not fear all the armies of the Philistines. That hath, &c. - One that converseth with the devil, or dead men's ghosts, and by them can discover future things. See Isa 8:19. Disguised - Both because he was ashamed to be known, or thought guilty of this practice; and because he suspected, the woman, had she known him, would not practice her art before him. Samuel - Whose kindness and compassion as he had formerly experienced, so now he expected it in his deep distress. This practice of divination by the dead, or the souls of dead persons, was very usual among all nations. Saw Samuel - The words are express, the woman saw Samuel, instead of the spirit whom she expected to see, God ordering it so for his own glory. She cried with a loud voice - Terrified and astonished, and thence easily conjectured, whom she had been talking with. Gods - That is, a god, and divine person, glorious, and full of majesty and splendor, exceeding not only mortal men, but common ghosts. She used the plural number, gods, either after the manner of the Hebrew language, which commonly uses that word of one person: or, after the language and custom of the heathens. A mantle - The usual habit of prophets, and particularly of Samuel, chap.15:27. If it was not Samuel, but an other spirit in his shape, it is not true, that Saul perceived it was Samuel. It seems Saul did not see him, so soon as the woman, which occasioned his asking those questions. Called Samuel - Happy had it been, if he had called Samuel sooner, or rather the God of Samuel! It was now too late: destruction was at hand and God had determined, it should not be stayed. To him - To David.

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.

Barefoot - In testimony of his deep sorrow, and humiliation and shame for his sins. And say - That is, as faithful to thee, as I have been to thy father. David's suggesting this crafty counsel must be reckoned amongst his sins. Nevertheless God was pleased to direct this evil advice to a good end. There - Not in Jerusalem, but in a place near it, to which they could easily send upon occasion. Absalom came, &c. - How soon do royal cities and royal palaces change their masters But we look for a kingdom which cannot be moved. Chapter XVI David is deceived by Ziba, ver. 1 - 4. And cursed by Shemei, ver. 5 - 14. Absalom receives Hushai, ver. 15 - 19. Lies with his father's concubines, ver. 20 - 23. Bottle - A large bottle, or vessel proportionable to the other provisions. Behold - A rash sentence, and unrighteous to condemn a man unheard, upon the single testimony of his accuser, and servant. Find grace - Thy favour is more to me, than this gift; which, as a token of thy favour, I accept with all thankfulness. Of Saul - Either, The blood of Abner and Ishbosheth; which he imputes to David, as if they had been killed by David's contrivance: or, the death of Saul's seven sons, chap.21:8, which, though related after this, seems to have been done before.

He bowed - David by this prudent and kind message and his free offer of pardon. With him - Whom he brought, partly to shew his interest in the people, and partly, as intercessors on his behalf, and as witnesses of David's clemency or severity, that in him they might see what the rest of them might expect. Ziba - Who, being conscious of his former abuse of David, and of his master Mephibosheth, which he knew the king would understand, designed to sweeten David's spirit towards him, by forwardness in meeting him. House of Joseph - The house of Joseph is here put for all the tribes, except Judah, which are fitly distinguished from Judah, because the rights of the first - born were divided between Judah and Joseph, 1Chron 5:2. And though Benjamin, after the division of the kingdoms was fitly joined with Judah, because then they adhered to that tribe; yet before that time it was joined with Joseph, because they marched under the standard of the house of Joseph, or of Ephraim, Numb 10:22,23,24. Whence it is, that Ephraim, Benjamin, and Manasseh, are put together, Psal 80:2. Adversaries - That is, that you put me upon things unfit for me to do, and contrary to my interest; for it was David's interest at this time to appease the people, and reconcile them to him, and not to give them any new distaste by acts of severity: for this would make others jealous, that he would watch an opportunity to be revenged on them. King - Is not my kingdom, which was in a manner wholly lost, just now restored and assured to me And when God hath been so merciful to me in forgiving my sin, shall I shew myself revengeful to Shemei Shall I sully the publick joy and glory of this day, with an act of such severity Or, shall I alienate the hearts of my people from me, now they are returning to me The son - That is, the grandson, 2Sam 6:3,6. His feet - By washing his feet, which was usual in those hot climates, and very refreshing; and therefore now neglected, as becoming a mourner. Beard - But suffered it to grow very long, and disorderly, as was usual with persons in a forlorn, or mournful state. Clothes - His linen cloathes.

Chapter XXIII The last words of David, ver. 1 - 7. An account of his mighty men, the first three, ver. 8 - 12. Two of the next three, ver. 13 - 23. And the thirty, ver. 24 - 39. Last words - Not simply the last that he spoke, but the last which he spake by the spirit of God, assisting and directing him in an extraordinary manner. When we find death approaching, we should endeavour both to honour God, and to profit others with our last words. Let those who have had experience of God's goodness, and the pleasantness of the ways of wisdom, when they come to finish their course, leave a record of those experiences, and bear their testimony to the truth of the promise. Raised - Advanced from an obscure estate, to the kingdom. Whom, God singled out from all the families of Israel, and anointed to be king. Psalmist - He who was eminent among the people of God, for composing sweet and holy songs to the praise of God, and for the use of his church in after ages: these seem not to be the words of David, but of the sacred penman of this book. His word - The following words, and consequently the other words and Psalms composed and uttered by me upon the like solemn occasions, are not to be looked upon as human inventions, but both the matter and the words of them are suggested by God's spirit, the great teacher of the church. Rock - He who is the strength, and defence, and protector of his people; which he manifests by directing kings and rulers so to manage their power as may most conduce to their comfort and benefit. Ruleth - Here are the two principal parts of a king's duty, answerable to the two tables of God's law, justice towards men, and piety towards God, both which he is to maintain and promote among his people.

Chapter V Hiram congratulates Solomon on his accession, and agrees to furnish him with workmen and timber for the temple, ver. 1 - 9. The work is well done, and the workmen paid, ver. 10 - 18. They - That is, thy servants. And this assistance which these Gentiles gave to the building of Solomon's temple, was a type of the calling of the Gentiles, and that they should be instrumental in building and constituting Christ's spiritual temple. Cedar - trees - Which for their soundness, and strength, and fragrancy, and durableness, were most proper for his design. Of these David had procured some, but not a sufficient number. Lebanon - Which was in Solomon's jurisdiction: and therefore he doth not desire that Hiram would give him the cedars, because they were his own already; but only that his servants might hew them for him; which the ingenious Tyrians well understood. With thy servants - Either to be employed therein as they shall direct; or to receive the cedars, from their hands, and transmit them to me. Hire - Pay them for their labour and art. Sidonians - Or Tyrians: for these places and people being near, are promiscuously used one for another. Rejoiced - Being a faithful friend to David and his house, and tho' it is not probable he was a sincere proselyte, yet he had sufficient information concerning the nature and excellency of the God of Israel, and had honourable thoughts of him. The sea - The mid - land sea. Floats - Or, rafts. It is thought the timber were tied together in the water, as now is usual, and so by the help of boats or ships, conveyed to the appointed place, which was at no great distance. Household - My family and court, which most properly is called his house. Measures - Heb. twenty cors pure oil; but in 2Chr 2:10, it is twenty thousand baths of oil. To which there is added twenty thousand measures of barley, and twenty thousand baths of wine. Either therefore, first, he speaks of several things. Or, secondly, he speaks there of what Solomon offered: for it runs thus, I will give; and here of what Hiram accepted.

Middle of the court - Of the priests court, in which the great altar was. This he consecrated as he did the great altar, by sacrifices; but with this difference, that he consecrated that for perpetual use: but this only for the present occasion, being warranted to do so both by the necessity of it for God's service, and for the present solemn work, for which the brazen altar was not sufficient; and by the direction of God's spirit, wherewith Solomon was endowed, as being a prophet, as well as a king. Here therefore he suddenly reared up divers altars, which, after this solemnity were demolished. Seven - Seven for the dedication of the temple, or altar; and the other seven for the feast of tabernacles. And it seems to be expressed in this manner, to intimate, that these fourteen days of rejoicing, were not altogether, but that there was some interval between them, which indeed was necessary, because the day of atonement was on the tenth day of this month, Lev 23:27. And because these fourteen days ended on the twenty - second day, 2Chron 7:10, it may seem most probable, that the feast of the dedication was kept before the tenth day: and the feast of tabernacles some days after it. He sent - Solomon having joined with the people in the solemn assembly, which was kept on the eighth day; in the close of that day took his solemn farewell, and dismissed them with his blessing; and the next morning when the heads and elders with divers of the people came to take their leave of the king, he sent them away.

I have been, &c. - I have executed my office with zeal for God's honour, and with the hazard of my own life, and am fled hither, not being able to endure to see the dishonour done to thy name by their obstinate idolatry and wickedness. I only - Of all thy prophets, who boldly and publickly plead thy cause: for the rest of thy prophets who are not slain, hide themselves, and dare not appear to do thee any service. They seek my life - I despair of doing them any good: for instead of receiving my testimony, they hunt for my life. It does by no means appear, that he was at all to blame, for fleeing from Jezebel. If they persecute you in one city flee into another. Besides, the angels feeding and preparing him for his journey, and the peculiar blessing of God upon that food, indicated the divine approbation. And behold - This is a general description of the thing, after which the manner of it is particularly explained. Strong wind - Whereby he both prepares Elijah to receive this discovery of God with greatest humility, reverence, and godly fear; and signifies his irresistible power, to break the hardest hearts of the Israelites, and to bear down all opposition that was or should be made against him in the discharge of his office. The Lord was not - The Lord did not vouchsafe his special and gracious presence to Elijah in that wind, which possibly was to teach him not to wonder if God did not accompany his terrible administration at mount Carmel with the presence of his grace, to turn the hearts of the Israelites to himself. A still voice - To intimate, that God would do his work in and for Israel in his own time, not by might or power, but by his own spirit, Zech 4:6, which moves with a powerful, but yet with a sweet and gentle gale. He wrapped, &c. - Through dread of God's presence, being sensibly that he was neither worthy nor able to endure the sight of God with open face. And stood, &c.

And stood, &c. - Which God commanded him to do; and as he was going towards the mouth of the cave, he was affrighted and stopped in his course, by the dreadful wind, and earthquake, and fire; when these were past, he prosecutes his journey, and goeth on to the mouth of the cave. The son, &c. - That is, his grand - son, for he was the son of Jehosaphat, 2Kings 9:2. This was intended as a prediction that by these God would punish the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant. Shall Elisha slay - One or other of these should infallibly execute God's judgments upon the apostate Israelites. Elisha is said to slay them, either, because he slew those forty two children, 2Kings 2:24, besides others whom upon like occasions he might destroy; or, because he by God's appointment inflicted the famine, 2Kings 8:1, or rather, by the sword which came out of his mouth: the prophets being said to pull down and to destroy what they declare and foretel shall be pulled down. Hazael began to slay them before Jehu was king, though his cruelty was much increased afterward. Jehu destroyed those whom Hazael did not, as king Joram himself, and Ahaziah, and all the near relations of Ahab. I have left - Or, I have reserved to myself; I have kept from the common contagion: therefore thou art mistaken to think that thou art left alone. Seven thousand - Either, definitely so many: or rather, indefinitely, for many thousands; the number of seven being often used for a great number. Kissed him - That is, all those who have not worshipped Baal, nor professed reverence or subjection to him: which idolaters did to their idols, by bowing the knee, and by kissing them. Was plowing - Who had twelve ploughs going, whereof eleven were managed by his servants, and the last by himself; according to the simplicity of those ancient times, in which men of good estate submitted to the meanest employments. Cast his mantle - By that ceremony conferring upon him the office of a prophet, which God was pleased to accompany with the gifts and graces of his spirit. He ran - Being powerfully moved by God's spirit to follow Elijah, and wholly give up himself to his function.

He ran - Being powerfully moved by God's spirit to follow Elijah, and wholly give up himself to his function. Let me kiss - That is, bid them farewell. Go - And take thy leave of them, and then return to me again. For what, &c. - Either first, to hinder thee from performing that office. That employment to which I have called thee, doth not require an alienation of thy heart from thy parents, nor the total neglect of them. Or, secondly, to make such a change in thee, that thou shouldst be willing to forsake thy parents, and lands, and all, that thou mayest follow me. Whence comes this marvellous change It is not from me, who did only throw my mantle over thee; but from an higher power, even from God's spirit, which both changed thy heart, and consecrated thee to thy prophetical office: which therefore it concerns thee vigorously to execute, and wholly to devote thyself to it. From him - From Elijah to his parents; whom when he had seen and kissed, he returned to Elijah. The instruments - That is, with the wood belonging to the plow, &c. to which more was added, as occasion required. But that he burned, to shew his total relinquishing of his former employment. And gave - That is, he made thereof a feast for his servants who had been ploughing with him, and for him, and his other friends and neighbours who came to take their leave of him. Hereby he shewed how willingly and joyfully he forsook all his friends, that he might serve God in that high and honourable employment. It is of great advantage to young ministers, to spend some time under the direction of those that are aged and experienced; and not to think much, if occasion be, to minister unto them. Those who would be fit to teach, must have time to learn; those should first serve, who may hereafter rule.

It therefore concerns us always to expect our spiritual enemies, and to mark and see what we do. Said to him - They suppose that their gods were no better than the Syrian gods and that there were many gods who had each his particular charge and jurisdiction; which was the opinion of all heathen nations; that some were gods of the woods, other of the rivers, and others of the mountains; and they fancied these to be the latter, because the land of Canaan was a mountainous land, and the great temple of their God at Jerusalem, stood upon an hill, and so did Samaria, where they had received their last blow: it is observable, they do not impute their ill success to their negligence, and drunkenness, and bad conduct, nor to the valour of the Israelites; but to a divine power, which was indeed visible in it. In the plain - Wherein there was not only superstition, but policy; because the Syrians excelled the Israelites in horses, which are most serviceable in plain ground. Take the kings away - Who being of softer education, and less experienced in military matters, were less fit for service; and being many of them but mercenaries, and therefore less concerned in his good success, would be more cautions in venturing themselves. Captains - That is, experienced soldiers of his own subjects, who would faithfully obey the commands of the general (to which the kings would not so readily yield) and use their utmost skill and valour for their own interest and advancement. And went - Being encouraged by the remembrance of their former success, and an expectation of assistance from God again. And pitched - Probably upon some hilly ground, where they might secure themselves, and watch for advantage against their enemies; which may be the reason why the Syrians durst not assault them before the seventh day, ver.29. Little flocks - Few, and weak, being also for conveniency of fighting, and that they might seem to be more than they were, divided into two bodies. The wall - Or, the walls (the singular number, for the plural) of the city; in which they were now fortifying themselves.

Secondly, that the name of heaven is often given to all that part of the world which is above the earth, and among the rest, to the air, and where the devil's residence and dominion lies, Eph 2:2, and that both Michael and his angels, and the Dragon and his angels, are said to be, and to wage war in heaven, Rev 12:7, either the air, or the church. Who shall - This is not to be grossly understood, as if God were at a loss to find out an expedient to accomplish his own will; but only to bring down divine things to our shallow capacities, and to express the various means which God hath to execute his own designs. A spirit - An evil spirit came, and presented himself before the throne. He said - I will inspire a lie into the minds and mouths of his prophets. Thou shalt - I will give them up into thy hands, and leave them to their own ignorance and wickedness. Go - This is not a command, but only a permission. Zedekiah - The chief of the false prophets, who was much in the king's favour. Which way - In what manner went it Forasmuch as I and my brethren have consulted the Lord, and have the same spirit which thou pretendest to have. Hide thyself - Probably he went with Ahab to the battle, after which he was glad to shelter himself where he could. Bread, &c. - With a very course and sparing diet, whereby he may be only supported to endure his torment. Save only - This he ordered, truly supposing this to be the best way to put an end to the war: and by the providence of God, which disposeth the hearts of kings as he pleaseth; and inclined them to this course, that they might, though ignorantly, accomplish his counsel. Perhaps Ben - hadad only designed to have taken him prisoner, that he might now give him as honourable a treatment, as he had formerly received from him. The joints - Where the several parts of his armour were joined together. The only place about him where this arrow of death could find entrance. No armour is proof against the darts of divine vengeance. Case the criminal in steel, and it is all one: he that made him, can make his sword approach him.

The former book of Kings had an illustrious beginning in the glory of the kingdom of Israel. This has a melancholy conclusion, in the desolations of the kingdom of Israel first, and then of Judah. Here is Elijah fetching fire from heaven, and ascending in fire to heaven, chap. 1, 2. Elisha working many miracles, chap. 3 - 7. Hazael anointed, for the correction of Israel, Jehu, for the destruction of the house of Ahab and of Baal, chap. 8 - 10. The reigns of several kings, both of Judah and Israel, chap. 11 - 16. The captivity of the ten tribes, chap. 17. The glorious reign of Hezekiah, chap. 18 - 20. The wicked reign of Manasseh, and the good one of Josiah, chap. 21 - 23. The destruction of Jerusalem by the king of Babylon, chap. 24, 25.

Chapter I The rebellion of Moab, ver. 1. The message of Ahaziah to Baal - zebub, ver. 2. God's message to him, ver. 3 - 8. The destruction of the men sent to seize Elijah, ver. 9 - 12. He spares the third messenger, and goes to the king, ver. 13 - 16. Ahaziah's death, ver. 17 18. Moab - This had been subdued by David, as Edom was; and upon the division of his kingdom, Moab was adjoined to that of Israel, and Edom to that of Judah, each to that kingdom upon which it bordered. But when the kingdoms of Israel and Judah were weak and forsaken by God, they took that opportunity to revolt from them; Moab here, and Edom a little after. Chamber - In which, the lattess might be left to convey light into the lower room. But the words may be rendered, through the battlements (or through the lattess in the battlements) of the roof of the house. Where, standing and looking through, and leaning upon this lattess, it broke, and he fell down into the court or garden. Baal - zebub - Properly, the god of flies; an idol so called, because it was supposed to deliver those people from flies; Jupiter and Hercules were called by a like name among the Grecians. And it is evident, both from sacred and prophane histories, That the idol - gods, did sometimes through God's permission, give the answers; though they were generally observed, even by the Heathens themselves, to be dark and doubtful. And say - Dost thou not cast contempt on the God of Israel, as if he were either ignorant of the event of thy disease, or unable to give thee relief; and as if Baal - zebub had more skill and power than he Why, &c. - Before you have been at Ekron: which he knew by their quick return. An hairy man - His garment was rough and hairy, such as were worn by eminent persons in Greece, in ancient times; and were the proper habit of the prophets. Girdle - As John the baptist also had. That by his very outward habit, he might represent Elijah, in whose spirit and power he came. Man of God - So he calls him by way of scorn.

He alludes to the double portion of the first - born, Deut 21:17. But though Elisha desired no more, yet God gave him more than he desired or expected; and he seems to have had a greater portion of the gifts of God's Spirit, than even Elijah had. A hard thing - A rare and singular blessing, which I cannot promise thee, which only God can give; and he gives it only when, and to whom he pleaseth. If thou seest - This sign he proposed, not without the direction of God's Spirit, that hereby he might engage him more earnestly to wait, and more fervently to pray for this mercy. A chariot of fire - In this form the angels appeared. The souls of all the faithful, are carried by an invisible guard of angels, into the bosom of Abraham. But Elijah being to carry his body with him, this heavenly guard appeared visibly: Not in an human shape, tho' so they might have borne him in their arms, but in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror. See the readiness of the angels to do the will of God, even in the meanest services for the heirs of salvation! Thus he who had burned with holy zeal for God and his honour, was now conveyed in fire into his immediate presence. My father - So he calls him for his fatherly affection to him, and for his fatherly authority which he had over him, in which respect the scholars of the prophets are called their sons. He saw his own condition like that of a fatherless child, and laments it accordingly. The chariot, &c. - Who by thy example, and counsels, and prayers, and power with God, didst more for the defence and preservation of Israel than all their chariots and horses. The expression alludes to the form of chariots and horses which he had seen. Which fell - God so ordering it for Elisha's comfort, and the strengthening of his faith, as a pledge, that together with Elijah's mantle, his Spirit should rest upon him. And Elijah himself was gone to a place, where he needed not the mantle, either to adorn him, or to shelter him from weather, or to wrap his face in.

And Elijah himself was gone to a place, where he needed not the mantle, either to adorn him, or to shelter him from weather, or to wrap his face in. The Lord - Who at Elijah's request divided these waters, and is as able to do it again. Bowed themselves - They had been trained up in the schools: Elisha was taken from the plough. Yet, when they perceive, that God is with him, and that this is the man whom he delights to honour, they readily submit to him as their head and father, as the people to Joshua when Moses was dead. "Those that appear to have God's Spirit and presence with them, ought to have our esteem and best affections, notwithstanding the meanness of their extraction and education." Strong men - Able to take such a journey. Lest, &c. - They thought, either that God had not finally taken him away from them, but only for a time; or that God had only taken away his soul, and that his body was cast down into some place, which they desired to seek, that they might give it an honourable burial. Was ashamed - That is, to deny them any longer, lest they should think his denial proceeded from a neglect of his master, or a contempt of them. Barren - Either it was so originally, at least, as to that part of the city where the college of the prophets was: or, it became so from the curse of God inflicted upon it, when Hiel rebuilt it. However, upon the prophet's care, it grew exceeding fruitful, and therefore is commended for its fertility in later writers. A new cruse - That there might be no legal pollution in it which might offend God, and hinder his miraculous operation. Put salt - A most improper remedy; for salt naturally makes waters brackish, and lands barren. Hereby therefore he would shew, that this was effected solely by the Divine power, which could work either without means, or against them. Death - Hurt, or danger, to man or beast, by drinking of it. To Beth - el - To the other school of prophets, to inform them of Elijah's translation, and his succession to the same office; and to direct, and comfort, and stablish them. Children - Or, young men: as this Hebrew word often signifies.

Probably it was by a special direction from God, that Elisha followed them, unasked, unobserved. Thus does God prevent us with the blessings of his goodness; and provide for those who provide not for themselves. The word, &c. - He is a true prophet. Which Jehoshaphat might easily understand, because being a good man, many would be ready to inform him of. Went - To his tent; which was either in the camp, or not far from it: they did not send for him, but went to him, that by giving him this honour, they might engage him to give them his utmost assistance. What have I, &c. - I desire to have no discourse with thee. Get thee - To the calves, which thou after thy father's example dost worship; and to the Baals which thy mother yet worshippeth by thy permission; let these idols whom thou worshippest in thy prosperity, now help thee in thy distress. Jehoshaphat - Whom I reverence and love for his piety. It is good being with those who have God's favour, and the love of his people. Wicked men often fare the better, for the friendship and society of good men. Minstrel - One that can sing and play upon a musical instrument. This he requires, that his mind which had been disturbed at the sight of wicked Jehoram, might be composed, and that he might be excited to more fervent prayer whereby he was prepared to receive the prophetic inspiration. Those that desire communion with God must keep their spirits quiet and serene. All hurry of spirit, and all turbulent passions, make us unfit for divine visitations. The hand, &c. - The spirit of prophecy, so called, to note that it was no natural nor acquired virtue inherent in him; but a singular gift of God, given to whom and when he pleased. Ye shall smite - And if this command seem severe, it must be considered, that the Moabites were a very wicked people, perfidious, cruel, implacable enemies to God's people upon all occasions, and now in a state of rebellion. The meal - offering - That is, the morning sacrifice: which doubtless was attended with the solemn prayers of God's people. At this time Elisha joined his prayers with the prayers of God's people, especially those at Jerusalem.

Whoredoms, &c. - This may be understood, either literally; spiritual whoredom, which is idolatry, being often punished with corporal: and witchcraft was often practised by idolaters: or spiritually, of her idolatry, which is often called whoredom, because it is a departing from God, to whom we are tied by many obligations; and witchcraft, because it doth so powerfully bewitch men's minds; and because it is a manifest entering into covenant with the devil. He mentions not Joram's, but his mother's sins; because they were more notorious and infamous: and because they were the principal cause why God inflicted, and he was come to execute these judgments. The way of sin can never be the way of peace. The arrow - It was one of God's arrows, which he ordained against the persecutor. He died - The history is briefly and imperfectly described here, and the defects supplied in (the book of Chronicles, is great part written for that end, to supply things omitted in the book of Kings) out of both it may be thus compleated: he fled first to Megiddo, and thence to Samaria, where he was caught, and thence brought to Jehu, and by his sentence was put to death at Megiddo. Had Zimri - Remember thy brother traitor Zimri had but a very short enjoyment of the benefit of his treason. And said - It seems he had forgot the charge given him above, ver.10. A king's daughter - He doth not say, because she was a king's wife, lest he should seem to shew any respect to that wicked house of Ahab, which God had devoted to utter destruction.

The sea - Unto the dead sea, once a goodly plain, Gen 13:10, which was their southern border. Was bitter - Whereby he was moved to pity and help them, though they were an unworthy people. Nor any left - Both towns and country were utterly laid waste. Said not - Not yet; he had not yet declared this, as afterwards he did by the succeeding prophets. Jeroboam - It was in the reign of this Jeroboam, that Hosea began to prophesy, and he was the first that wrote his prophecies. At the same time Amos prophesied, soon after Micah, and then Isaiah in the days of Ahaz and Hezekiah. Thus God never left himself without witness, but in the darkest ages of the church, raised up some to be burning and shining lights, to their own age, by their preaching and living; and a few by their writings to reflect light upon us, on whom the ends of the world are come. Chapter XV The reign of Azariah, ver. 1 - 7. Of Zachariah, ver. 8 - 12. Of Shallum, ver. 13 - 15. Of Menahem, ver. 16 - 22. Of Pekahiah, ver. 23 - 26. Of Pekah, ver. 27 - 31. Of Jotham, ver. 32 - 38. To reign - Solely and fully to exercise his regal power. A leper - The cause whereof see 2Chron 26:16. Six months - After the throne had been vacant several years, thro' the dissentions that were in the kingdom. Full moon - That dominion seldom lasts long, which is founded in blood and falsehood. Twentieth year - The meaning is, that he began his reign in the twentieth year after the beginning of Jotham's reign; or, which is the same thing, in the fourth year of Ahaz, son of Jotham. To reign - Alone: for he had reigned before this, as his father's deputy. Gate - Not of the temple, but of one of the courts of the temple, probably that which led to the king's palace.

Sodomites - Sodomy was a part of idol - worship, being done to the honour of some of their idols, and by the appointment of those impure and diabolical spirits, which were worshipped in their idols. Hangings - Or, curtains, either to draw before the idols which were worshipped in the grove, to preserve them from defilement, or to gain more reverence for them: Or, garments for the service of the grove, for the idols or the priests belonging to them. Heb. houses, that is, either little chappels made of woven work, like those which were made of silver, Acts 19:24, within which there were some representations of their grove - idols: or rather, tents made of those curtains for the use above - mentioned. Priests - Belonging to the high - places following, whether such as worshipped idols; or such as worshipped God in those forbidden places. Defiled - By burning dead mens bones upon them, or by putting them to some other unclean use. From Geba - The northern border of the kingdom of Judah. Beer - sheba - The southern border, from one end to the other. Gates - Which were erected by the gates of the city here mentioned, to the honour of their tutelary gods, whom after the manner of the heathen they owned for the protectors of their city and habitations. The governor - This circumstance is noted to shew Josiah's great zeal and impartiality, in rooting out all monuments of idolatry, without any respects unto those great persons who were concerned in them. The priest - Who worshipped the true God there. In Jerusalem - Were not suffered to come thither to the exercise of their priestly function; as a just punishment for the corruption of God's worship, and the transgression of so plain and positive a law of God, Deut 12:11, which was much worse in them who had more knowledge to discern the will of God, and more obligations to observe it. Did eat - Of the meal - offerings, allotted to the priests, wherein there was to be no leaven, Lev 2:4,5,10,11, and consequently of other provisions belonging to the priests, which are contained under this one kind. Thus their spiritual blemish puts them into the very same state which corporal blemishes brought them, Lev 21:17, &c.

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.

Chapter II The sons of Jacob, ver. 1 - 2. Of Judah, to Jesse, ver. 3 - 12. Of Jesse, ver. 13 - 17. Of Caleb, the son of Hezron, ver. 18 - 20. Of Hezron, ver. 21 - 24. Of Jerahmeel down to Elishama, ver. 25 - 41. Another branch of Caleb's posterity, ver. 42 - 49. The sons of Caleb, the son of Hur, ver. 50 - 55. Judah - Whom he puts first, because the best part of the right of the firstborn, namely, the dominion, was conferred upon him, Gen 49:8, and because the Messiah was to come out of his loins. Dara - If these be the same who are mentioned as the sons of Machol, 1Kings 4:31, either the same man had two names, Zerah and Machol, as was usual among the Hebrews: or, one of these was their immediate father, and the other their grand - father. These are named, because they were the glory of their father's house. When the Holy Ghost would magnify the wisdom of Solomon, he saith, he was wiser than these four men. That four brothers should be so eminent, was a rare thing. Carmi - Who is here mentioned, because he was the son of Zimri, who is also called Zabdi, Jos 7:1. Achar - Called Achan, Jos 7:1, and here Achar, with a little variation for greater significancy: for Achar signifies a troubler. Eliab - Called also Elihu, chap.27:18, unless that was another person, and the word brother be taken more largely for a kinsman, as it is frequently. Seventh - He had eight sons, 1Sam 16:10, but probably one of them died presently after that time. Ishmaelite - By birth or habitation, but by profession an Israelite, 2Sam 17:25. Her sons - The sons of Azubah, who is by way of distinction called his wife, when Jerioth probably was only his concubine, and, it may seem, barren: therefore upon Azubah's death he married another wife. And those other sons of this Caleb mentioned, ver.42, are his sons by some other wife distinct from all these. Gilead - Of a man so called: a man of noted valour, and the great champion in those parts.

Chapter IV The prosperity of Shobal, ver. 1 - 4. Of Ashur, ver. 5 - 8. The character and prayer of Jabez, ver. 9, 10. The posterity of Chelah and others, ver. 11 - 20. Of Shelah, ver. 21 - 23. The posterity, cities and victories of Simeon, ver. 24 - 43. The sons - The posterity: for only Pharez was his immediate son. But they are all mentioned here only to shew Shobal's descent from Judah. Honourably - For courage, and for fervent piety. She records this, that it might be a memorandum to herself, to be thankful to God as long as she lived, for bringing her through that sorrow: and a memorandum to him, that she bore him into a vale of tears, in which he might expect few days and full of trouble. And the sorrow in his name might serve to put a seriousness upon his spirit. Called - When he was undertaking some great and dangerous service. Enlarge - Drive out these Canaanites, whom thou hast commanded us to root out. Grieve - That it may not oppress and overcome me: more is understood than is expressed. He useth this expression in allusion to his name, which signifies grief. And God granted, &c. - Prospered him remarkably in his undertakings, in his studies, in his worldly business, and in his conflicts with the Canaanites. Rechab - From these are sprung the present inhabitants of Rechab, a town not elsewhere mentioned. Father - Of the inhabitants of the valley. Shelah - Having treated of the posterity of Judah by Pharez, and by Zara, he now comes to his progeny by Shelah. Had dominion - Which they ruled in the name and for the use of the kings of Judah, to whom Moab was subject from David's time. Ancient things - The sense is those blessed times are long since past. Our ancestors had the dominion over the Heathen, but their degenerate posterity are slaves in Chaldea, were they are employed as potters or gardeners, or in other servile works. There are - He seems to oppose their present servitude to their former glory, and to shew their mean spirits that had rather tarry among the Heathen to do their drudgery, than return to Jerusalem to serve God and enjoy their freedom.

Bare a son - Thus the breach was in some measure repaired, by the addition of another son in his old age. When God thus restores comfort to his mourners, he makes glad according to the days wherein he afflicted, setting the mercies over against the crosses, we ought to observe the kindness of his providence. Yet the joy that a man was born into his family could not make him forget his grief. For he gives a melancholy name to his son, Beriah, that is, in trouble: for he was born when the family was in mourning. It is good to have in remembrance the affliction and the misery which are past, that our souls may be humbled within us. Chapter VIII Some of the heads of the tribe of Benjamin, ver. 1 - 32. The family of Saul, ver. 33 - 40. These - These following, ver.7, because he here speaks of them who were removed. He describes the sons of Benjamin by the places of their habitation, without an exact account of their parents; because their genealogies were broken by that almost total extirpation of this tribe, Judg 20:29 - 48. Heads of the fathers, &c. - Particular notice is taken of these, that others, at their return from captivity, might be induced to settle there too, which it seems few were willing to do, because it was the post of danger. Many great and mighty nations were then upon earth, and many illustrious men in them, whose names are buried in perpetual oblivion, while the names of multitudes of the Israel of God, are here carefully preserved in everlasting remembrance: a figure of God's writing the names of his spiritual Israel, in the Lamb's book of life. Archers - Heb. that tread the bow; for the bows of steel, which these used, required great strength to bend them; which therefore they did by treading the bow with their feet, and pulling the string with both their hands.

Chapter XII The companies that came to David at Ziklag, ver. 1 - 22. The armies that came to him at Hebron, ver. 23 - 40. Even - Of Saul's own tribe: who were moved hereto by God's spirit, by the conscience of their duty to David; and by their observation of God's departure from Saul, and of his special presence with David. Thirty - Who came attended with thirty valiant Benjamites, and was their commander. The God of our fathers - He calls God, the God of our fathers, both his fathers and theirs; thus he minds them, not to deal ill with him; for they were both descendents from the same patriarchs, and servants of the same God. And thus he encourages himself to believe, that God would right him, if he was abused. For he was the God of his fathers; therefore a blessing was entailed upon him: and a God to all Israel in particular, as well as a Judge to all the earth. The Spirit - Not only saving graces, but other heroical and generous motions are ascribed to God's spirit, which here stirred up in him a more that ordinary greatness of mind and resolution. As - As he returned from the camp of the Philistines to Ziklag. Against - Against the Amalekites who had taken and burnt Ziklag, whom David and his six hundred men were now pursuing. That time - While he was at Ziklag, and in his march to Hebron, and principally at Hebron. Like - Innumerable, like the stars or angels, both which are called God's hosts. Six thousand, &c. - Who came hither in the name of their brethren; for that whole tribe stuck to David. Jehoida - Not the high - priest, for that was Abiathar, 1Sam 23:6, but one of eminent place under him. Kept the ward - Endeavoured to keep the crown in Saul's family. Manasseh - Which was within Jordan: for of the other half beyond Jordan he speaks, ver.37. By name - Who were not ashamed publickly to own David by putting their names to some paper presented to them for that purpose. The times - They understood public affairs, the temper of the nation, and the tendencies of the present events.

Chapter XVIII Jehoshaphat joins affinity with Ahab, and consents to go with him to Ramoth - gilead, ver. 1 - 3. The false prophets promise them success, ver. 4 - 11. Micaiah foretells the death of Ahab, ver. 6 - 27. Jehoshaphat hardly escapes, ver. 28 - 32. Ahab slain, ver. 33, 34. With Ahab - For Joram's eldest son married Athaliah, Ahab's daughter. Enquire, &c. - This we should do, whatever we undertake, by particular, believing prayer, by an unbiased consulting of the scriptures and our own consciences, and by a close regard to the hints of providence. Lying spirit, &c. - See the power of Satan! One lying spirit can make four hundred lying prophets. And thus he frequently becomes a murderer by being a liar, and destroys men by deceiving them. This fellow, &c. - How frequently has this been the lot of faithful ministers, to be hated and ill treated, merely for being true to God: and just and kind to the souls of men! But that day will declare who is in the right, and who is in the wrong, when Christ appears to the unspeakable consolation of the persecuted, and the everlasting confusion of their persecutors. Cried out - He cried out, either to his friends to help, or to his enemies, to let them know, he was not the king of Israel: or to God, and not in vain; for he moved the captains to depart from him. Many are moved in a manner unaccountable both to themselves and others; but an invisible power moves them. He died - What can hurt those whom God will protect And what can shelter those whom God will destroy Jehoshaphat is saved in his robes; Ahab is killed in his armour!

Burnt - offerings - And much less all the other sacrifices, which were more numerous; the slaying whereof was the priests proper work. The Levites - Necessity excusing their deviation from the rule. Rejoiced - It was, as a very great, so a sudden change, that the people, who but the other day were so ready to comply with wicked Ahaz in his idolatrous presumptions, were now so free and forward in God's service: whereby it plainly appeared to be the work of God, changing their hearts by his Holy Spirit.

Many a time had they ploughed and sowed their land in the seventh year, when it should have rested: and now it lay unploughed and unsown for ten times seven years. Yet even this might encourage them to hope, that they should in due time return to it again. Had others come and taken possession of it, they might have despaired of ever recovering it. But while it lay desolate, it, as it were, waited for them, and refused to acknowledge any other owners. The history of this book is the accomplishment of Jeremiah's prophecy, concerning the return of the Jews out of Babylon, at the end of seventy years, and a type of the accomplishment of the prophecies in the Revelation, touching the deliverance of the Gospel Church from Spiritual Babylon. Ezra preserved the records of that great revolution, and transmitted them to the church in this book. It gives us an account of the Jews return from their captivity, chap. 1, 2. Of the building of the temple, notwithstanding the opposition it met with, chap. 3 - 6. Of Ezra's coming to Jerusalem, chap. 7, 8. Of his obliging those that had married strange wives to put them away, chap. 9, 10.

Chapter V The poor complain of being oppressed by the rich, ver. 1 - 5. Nehemiah removes the oppression, ver. 6 - 13. He sets an example of compassion on the poor, ver. 14 - 19. Many - Which is in itself a blessing, but to us is turned into a curse. Take up - We are forced to take up corn, upon unreasonable terms. The dearth - Which might happen, both from the multitude of the people in and near Jerusalem, from their work, which wholly took them up, and kept them from taking care of their families, and from the expectation of their enemies invasion, which hindered them from going abroad to fetch provision, and the people round about from bringing it to them. Our flesh - We are of the same nature, and religion with them, though they treat us as if we were beasts or Heathens. Bondage - We are compelled to sell them for our subsistence. Daughters - Which was an evidence of their great necessity, because their daughters were more tender, and weak, and unfit for bond - service, and more exposed to injuries than their sons. Redeem - Which we are allowed to do, Exod 21:7 - 11, but have not wherewith to do it. Exact - Which was against the plain and positive law of God, Deut 23:19,20, especially in this time of publick calamity. I set - I called a publick congregation, both of the rulers and people, the greatest part whereof were free from this guilt, and therefore more impartial judges of the matter, and represented it to them, that the offenders might be convinced, and reformed; if not for fear of God, or love of their brethren, yet at least for the publick shame and the cries of the poor. Ezra, and Nehemiah were both good and useful men; but of how different tempers Ezra was a man of a mild tender spirit, and when told of the sin of the rulers, rent his clothes and wept: Nehemiah forced them to reform, being of a warm and eager spirit. So God's work may be done, and yet different methods taken in doing it; which is a good reason why we should not arraign the management of others, nor make our own standard.

Chapter VII Esther petitions for her life, and the lives of her people, ver. 1 - 4. She tells the king that Haman is the man who designed her ruin, ver. 5, 6. By the king's order, he is hanged on the gallows he had prepared for Mordecai, ver. 7 - 10. My life - It is my only request, that thou wouldst not give me up to the malice of that man who designs to take away my life. Even a stranger, a criminal, shall be permitted to petition for his life. But that a friend, a wife, a queen, should have occasion to make such a petition, was very affecting. Sold - By the cruelty of that man who offered a great sum to purchase our destruction. Countervail - His ten thousand talents would not repair the king's loss, in the customs and tributes which the king receives from the Jews, within his dominions. Who, &c. - The expressions are short and doubled, as proceeding from a discomposed and enraged mind. Durst - That is, to circumvent me, and procure a decree, whereby not only my estate should be so much impaired, and so many of my innocent subjects destroyed, but my queen also involved in the same destruction. We sometimes startle at that evil, which we ourselves are chargeable with. Ahasuerus is amazed at that wickedness, which he himself was guilty of. For he consented to the bloody edict. So that Esther might have said, Thou art the man! Afraid - And it was time for him to fear, when the queen was his prosecutor, the king his judge, his own conscience a witness against him. And the surprising turns of providence that very morning, could not but increase his fear. Went - As disdaining the company and sight of so audacious a person: to cool and allay his troubled and inflamed spirits, and to consider what punishment was fit to be inflicted upon him. He saw - By the violent commotion of the king's mind. Bed - On which the queen sat at meat. Force - Will he attempt my queen's chastity, as he hath already attempted her life! He speaks not this out of real jealousy, but from an exasperated mind, which takes all occasions to vent itself against the person who gave the provocation. They - The king's and queen's chamberlains attending upon them.

Broken - Which is true literally; the lions when taken having most commonly their teeth broken, as ancient and modern writers relate. But this is meant of powerful tyrants, who are fitly compared to lions, Ezek 32:2 38:13, who though for a time they persecute and oppress other men, yet in due time they are restrained, and broken, and crushed in pieces by the mighty power of God. Possibly he may secretly accuse Job, or his children, that being persons of great wealth and power, they had abused it to ruin their neighbours, and therefore were justly cut off. Scattered - Gone from their dens several ways to hunt for prey, and can find none. Now - To convince Job of the sin and folly of impatience, Eliphaz relates a vision he had had, perhaps since he came to him. Which in that age and state of the church, before the holy scriptures were written, was the usual way of God's discovering his mind to those that sought him. A thing - Heb. a word, from God, a message. Secretly - Heb. was stolen, or brought by stealth unto me, privately and secretly, as the word of God used to come to the prophets, being spoken in their ear, as it was to Samuel, with a low and still voice. He does not pretend to have understood it fully; but something of it he perceived. How little a portion is heard of God! How little do we know of him in this world. In thoughts - These thoughts arose from the visions of the night, which it is probable he had seen before. Visions differed from dreams herein, that God imparted his mind to men in dreams when asleep, but in visions, when they were awake. And these visions sometimes happened by day, but most frequently by night. Sleep - In the dead of the night, when men usually are in a deep sleep; though Eliphaz was not now asleep. A spirit - An angel in visible shape, otherwise he could not have discerned it. Stood up - Through that excessive horror caused by so glorious, unusual, and terrible a presence. Stood - Having passed by him to, and again, he made a stand, and addressed himself to speak. The form - Exactly and distinctly. An image - I saw some visible resemblance, though in a confused manner.

An image - I saw some visible resemblance, though in a confused manner. Silence - The spirit, which possibly had made some noise with his motion, now standing still made no noise; all other persons and things about me were silent, and I also kept in my voice and breath, that I might distinctly hear. In the Hebrew, the words run thus, silence and a voice I heard. More just - Pretend more strictly to observe the laws of justice Shall (enosh) mortal, miserable man (so the word signifies) be thus insolent Nay, shall geber, the strongest and most eminent man, stand in competition with God Those that find fault with the directions of the Divine law, the dispensations of the Divine grace, or the disposal of the Divine providence, do make themselves more just and pure than God: who being their maker, is their Lord and owner: and the author of all the justice and purity that is in man. Servants - They are called his servants by way of eminency, that general name being here appropriated to the chief of the kind, to intimate that sovereign dominion which the great God hath over the angels, and much more over men. With folly - Without all doubt, this refers to those angels who foolishly and wickedly fell from God. How, &c. - The sense is, what strange presumption then is it for a foolish and mortal man, to make himself more just than God. In them - Who though they have immortal spirits, yet those spirits dwell in mortal bodies, which are great clogs, and incumbrances, and snares to them. These are called houses, (because they are the receptacles of the soul, and the places of its settled abode) and houses of clay, because they were made of clay, or earth, and to note their great frailty and mutability; whereas the angels are free spirits, unconfined to such carcasses, and dwell in celestial, and glorious, and everlasting mansions. Whose - Whose very foundation, no less than the rest of the building, is in the dust; had their original from it, and must return to it. We stand but upon the dust: some have an higher heap of dust to stand upon than others. But still it is the earth that stays us up, and will shortly swallow us up.

Chapter VI Job shews that he has reason to complain, ver. 1 - 7. He compassionately wishes for death, ver. 8 - 13. Reproves his friends for their uncharitable censures, ver. 14 - 30. My grief - The cause of my grief. Weighed - Were fully understood, and duly considered. O that I had an equal judge! that would understand my case, and consider whether I have not cause for complaints. Together - Together with any other most heavy thing to be put into the other scale. Sea - Which is heavier than dry sand. Swallowed - My voice and spirit fail me. I cannot find, or utter words sufficient to express my sorrow or misery. Arrows - So he fitly calls his afflictions, because, like arrows, they came upon him swiftly and suddenly one after another, immediately shot by God into his spirit. Poison - Implying that these arrows were more keen than ordinary, being dipped in God's wrath, as the barbarous nations used to dip their arrows in poison, that they might not only pierce, but burn up and consume the vital parts. Drinketh - Exhausteth and consumeth my soul. In array - They are like a numerous army, who invade me on every side. This was the sorest part of his calamity, wherein he was an eminent type of Christ, who complained most of the sufferings of his soul. Now is my soul troubled. My soul is exceeding sorrowful. My God, my God, why hast thou forsaken me Indeed trouble of mind is the sorest trouble. A wounded spirit who can bear. Doth, &c. - Even the brute beasts, when they have convenient food, are quiet and contented. So it is no wonder that you complain not, who live in ease and prosperity, any more than I did, when I wanted nothing. Can, &c. - Do men use to eat unsavoury meats with delight, or without complaint Men commonly complain of their meat when it is but unsavoury, how much more when it is so bitter as mine is The things, &c. - The sense may be, those grievous afflictions, which I dreaded the very thought of, are now my daily, though sorrowful bread. Destroy - To end my days and calamities together. Harden - I would bear up with courage under all my torments, with the hopes of death, and blessedness after death.

Brethren - Friends; for though Eliphaz only had spoken, the other two shewed their approbation of his discourse. Deceitfully - Adding to the afflictions which they said they came to remove. And it is no new thing, for even brethren to deal deceitfully. It is therefore our wisdom to cease from man. We cannot expect too little from the creature, or too much from the creator. Which - Which in winter when the traveller neither needs nor desires it, are full of water congealed by the frost. Snow - Under which the water from snow, which formerly fell, and afterward was dissolved, lies hid. So he speaks not of those brooks which are fed by a constant spring, but of them which are filled by accidental falls of water or snow. Warm - When the weather grows milder. Hot - In the hot season, when waters are most refreshing and necessary. Perish - They are gone out of their channel, flowing hither and thither, 'till they are quite consumed. Tema - This place and Sheba were both parts of the hot and dry country of Arabia, in which waters were very scarce, and therefore precious and desirable, especially to travellers. Companies - Men did not there travel singly, as we do, but in companies for their security against wild beasts and robbers. Hoped - They comforted themselves with the expectation of water. Ashamed - As having deceived themselves and others. We prepare confusion for ourselves, by our vain hopes: the reeds break under us, because we lean upon them. Nothing - You are to me as if you had never come to me; for I have no comfort from you. Afraid - You are shy of me, and afraid for yourselves, lest some further plagues should come upon me, wherein you for my sake, should be involved: or, lest I should be burdensome to you. Did I say - Give me something for my support or relief. You might have at least given me comfortable words, when I expected nothing else from you. Deliver - By the force of your arms, as Abraham delivered Lot. Redeem - By price or ransom. Teach - Convince me by solid arguments. I will - I will patiently hear and gladly receive your counsels. Forcible - The words of truth have a marvellous power.

A man - But one infinitely superior to me in majesty, and power, and wisdom, and justice. That - That I should presume to debate my cause with him. Come - Face to face, to plead upon equal terms. Days - man - Or, umpire. Lay his hand - Order and govern us in pleading; and oblige us to stand to his decision. Our Lord Jesus is now the blessed days - man, who has mediated between heaven and earth, has laid his hand upon us both: to him the father hath committed all judgment. But this was not made so clear then, as it is now by the gospel, which leaves no room for such a complaint as this. Fear - The fear and dread of his majesty and justice. Let him not deal with me according to his perfect justice, but according to his grace and clemency. Then - I would speak freely for myself, being freed from that dread, which takes away my spirit and courage. It is not - I am not free from his terror, and therefore cannot plead my cause with him.

Are his - Wholly subject to his disposal. He governs the deceiver and sets bounds to his deceits, how far they shall extend; he also over - rules all this to his own glory, and the accomplishment of his righteous designs of trying the good, and punishing wicked men, by giving them up to believe lies. Yet God is not the author of any error or sin, but only the wise and holy governor of it. Spoiled - The wise counsellors or statesmen, by whom the affairs of kings and kingdoms are ordered, he leadeth away as captives in triumph, being spoiled either of that wisdom which they had, or seemed to have; or of that power and dignity which they had enjoyed. Fools - By discovering their folly, and by infatuating their minds, and turning their own counsels to their ruin. Looseth - He freeth them from that wherewith they bind their subjects to obedience, their power and authority, and that majesty which God stamps upon kings, to keep their people in awe. Girdeth - He reduces them to a mean and servile condition; which is thus expressed, because servants did use to gird up their garments (that after the manner of those parts were loose and long) that they might be fitter for attendance upon their masters: he not only deposes them from their thrones, but brings them into slavery. The speech - By taking away or restraining the gift of utterance from them. Or, by taking away their understanding which should direct their speech. Trusty - Of those wise and experienced counsellors, that were trusted by the greatest princes. Darkness - The most secret counsels of princes, which are contrived and carried on in the dark. Nations - What hitherto he said of princes, he now applies to nations, whom God does either increase or diminish as he pleases. Grope - Thus are the revolutions of kingdoms brought about by an overruling providence. Heaven and earth are shaken: but the Lord remaineth a king forever.

Chapter XXVI Job observes, that Bildad's discourse was foreign to the matter, ver. 1 - 4. Enlarges on the power and greatness of God, which yet are unsearchable, ver. 5 - 14. To whom - For whose instruction hast thou uttered these things For mine Dost thou think I do not know, that which the meanest persons are not unacquainted with; that God is incomparably greater and better than his creatures Whose spirit - Who inspired thee with this profound discourse of thine Dead things - Job having censured Bildad's discourse, proceeds to shew how little he needed his information in that point. Here he shews that the power and providences of God reaches not only to the things we see, but also to the invisible parts of the world, not only to the heavens above and their inhabitants, and to men upon earth, of which Bildad discoursed, chap.25:2,3, but also to such persons or things as are under the earth, or under the waters; which are out of our sight and reach; yet not out of the ken of Divine providence. These words may be understood; either, of dead, or lifeless things, such as amber, pearl, coral, metals, or other minerals, which are formed or brought forth; by the almighty power of God, from under the waters; either in the bottom of the sea, or within the earth, which is the lowest element, and in the scripture and other authors spoken of as under the waters; this being observed as a remarkable work of God's providence, that the waters of the sea, which are higher than the earth, do not overwhelm it. Or, of dead men, and of the worst of them, such as died in their sins, and after death were condemned to farther miseries; for of such this very word seems to be used, Prov 2:18 9:18, who are here said to mourn or groan from under the waters; from the lower parts of the earth, or from under those subterranean waters, which are supposed to be within and under the earth; Psalm 33:7, and from under the inhabitants thereof; either of the waters or of the earth, under which these waters are, or with the other inhabitants thereof; of that place under the waters, namely, the apostate spirits.

So the sense is, that God's dominion is over all men, yea, even the dead, and the worst of them, who though they would not own God, nor his providence, while they lived, yet now are forced to acknowledge and feel that power which they despised, and bitterly mourn under the sad effects of it in their infernal habitations. Hell - Is in his presence, and under his providence. Hell itself, that place of utter darkness, is not hid from his sight. Destruction - The place of destruction. North - The northern part of the heavens, which is put for the whole visible heaven, because Job and his friends lived in a northern climate. Nothing - Upon no props or pillars, but his own power and providence. Holdeth - From our view, that his glory may not dazzle our sight; he covereth it with a cloud. Throne - The heaven of heavens, where he dwelleth. Pillars - Perhaps the mountains which by their height and strength seem to reach and support the heavens. Astonished - When God reproveth not them, but men by them, manifesting his displeasure by thunders, or earthquakes. Parts - But small parcels, the outside and visible work. Portion - Of his power and wisdom, and providence. His Power - His mighty power, is aptly compared to thunder; in regard of its irresistible force, and the terror which it causes to wicked men.

Swallowed up - With the sense of his infinite majesty. Light - The sun; which is emphatically called light, and here the bright light: which men cannot behold or gaze on, when the sky is very clear: and therefore it is not strange if we cannot see God, or discern his counsels and ways. Them - The sky by driving away those clouds which darkened it. North - From the northern winds which scatter the clouds, and clear the sky. Elihu concludes with some short, but great sayings, concerning the glory of God. He speaks abruptly and in haste, because it should seem, he perceived God was approaching, and presumed he was about to take the work into his own hands. Find - We cannot comprehend him: his power, wisdom, justice, and his counsels proceeding from them are past our finding out. Power - Therefore as he doth not need any unrighteous action to advance himself, so he cannot do it, because all such things are acts of weakness. Judgment - In the just administration of judgment, he never did, nor can exercise that power unjustly, as Job seemed to insinuate. Afflict - Without just cause. Fear - Fear or reverence him, and humbly submit to him, and not presume to quarrel or dispute with him. Wise of heart - Wise in their own eyes.

This is variously distributed in the world, shining in one place and time, when it doth not shine in another, or for a longer time, or with greater brightness and power than it doth in another. All which are the effects of God's infinite wisdom and power, and such as were out of Job's reach to understand. Which - Which light scattereth, raises the east - wind, and causes it to blow hither and thither upon the earth For as the sun is called by the poets, the father of the winds, because he draws up those exhalations which give matter to the winds, so in particular the east - wind is often observed to rise together with the sun. Overflowing - For the showers of rain which come down orderly, and gradually, as if they were conveyed in pipes or channels; which, without the care of God's providence, would fall confusedly, and overwhelm the earth. Lightning - For lightning and thunder Who opened a passage for them out of the cloud in which they were imprisoned And these are joined with the rain, because they are commonly accompanied with great showers of rain. To cause - That the clouds being broken by lightning and thunder might pour down rain. No man - To water those parts by art and industry, as is usual in cultivated places. To bring forth - Hitherto God has put such questions to Job, as were proper to convince him of his ignorance. Now he comes to convince him of his impotence. As it is but little that he can know, and therefore he ought not to arraign the Divine counsels, so it is but little he can do; and therefore he ought not to oppose Divine providence. Father - Is there any man that can beget or produce rain at his pleasure Bind - Restrain or hinder them. Pleiades - The seven stars, which bring in the spring. Bands - By which it binds up the air and earth, by bringing storms of rain and hail or frost and snow. Orion - This constellation rises in November, and brings in winter. Both summer and winter will have their course God indeed can change them when he pleases, can make the spring cold, and so bind the influences of Pleiades, and the winter warm, and so loose the bands of Orion; but we cannot.

Gates - Where magistrates sit in judgment, and people are assembled. The city - Not only in the gate, but in every part of the city. Scoffers - That scoff at religion and contemn the word and faithful ministers of God. My words - By my spirit I will cause you to understand my word. Called - By my ministers, by my judgments, and by the motions of my spirit and your own conscience. Your fear - The misery you do or should fear. Early - With diligence and fervency. Knowledge - The practical knowledge of God and of their duty. Eat - They should receive punishment answerable to their sins. Filled - With the fruits of them. Turning - From God. Destroy - Shall prove the occasion of their ruin, by making them presumptuous, and secure.

"Of beauty vain, of virtue void, What art thou in the sight of God A slave to every base desire, A creature wallowing in the mire. Go, gaudy pageant of a day, Thy folly, with thy face display: Set all thy charms and graces out, And shew - the Jewel in thy snout!" The desire - The desires and expectations of the righteous shall end in their happiness, but the desires and expectations of the wicked men shall be disappointed, and end in the wrath of God. Scattereth - That gives liberally. Increaseth - Through God's blessing upon his estate. Poverty - By God's providence secretly blasting his estate. Fat - Shall be enriched both with temporal and spiritual blessings. With - holdeth corn - In a time of scarcity. Selleth - Upon reasonable terms. Seeketh - To do good to all men. Favour - With God and men. Troubleth - He who brings trouble upon himself and children, either by prodigality, or by restless endeavours to heap up riches. Wind - Shall be as unable to keep what he gets as a man is to hold the wind in his hand. The fruit - His discourses and his whole conversation, is like the fruit of the tree of life. Winneth - That gains souls to God. Recompensed - Punished for his sins.

Rivers come - Unto the earth in general, from whence they come or flow into the sea, and to which they return by the reflux of the sea. For he seems to speak of the visible and constant motion of the waters, both to the sea and from it, and then to it again in a perpetual reciprocation. All things - Not only the sun, and winds, and rivers, but all other creatures. Labour - They are in continual restlessness and change, never abiding in the same state. Is not satisfied - As there are many things in the world vexatious to men, so even those things which are comfortable, are not satisfactory, but men are constantly desiring some longer continuance or fuller enjoyment of them, or variety in them. The eye and ear are here put for all the senses, because these are most spiritual and refined, most curious and inquisitive, most capable of receiving satisfaction, and exercised with more ease and pleasure than the other senses. There is - There is nothing in the world but a continued and tiresome repetition of the same things. The nature and course of the beings and affairs of the world, and the tempers of men, are the same that they ever were and shall ever be; and therefore, because no man ever yet received satisfaction from worldly things, it is vain for any person hereafter to expect it. No new thing - In the nature of things, which might give us hopes of attaining that satisfaction which hitherto things have not afforded. No remembrance - This seems to be added to prevent the objection, There are many inventions and enjoyments unknown to former ages. To this he answers, This objection is grounded only upon our ignorance of ancient times which if we exactly knew or remembered, we should easily find parallels to all present occurrences. There are many thousands of remarkable speeches and actions done in this and the following ages which neither are, nor ever will be, put into the publick records or histories, and consequently must unavoidably be forgotten in succeeding ages; and therefore it is just and reasonable to believe the same concerning former ages.

So dieth - As certainly, and no less, painfully. One breath - One breath of life, which is in their nostrils by which the beasts perform the same animal operations. No pre - eminence - In respect of the present life. One place - To the earth, out of which they were taken. All turn - All their bodies. Who knoweth - True it is, there is a difference, which is known by good men; but the generality of mankind never mind it: their hearts are wholly set on present and sensible things, and take no thought for the things of the future and invisible world. Better - For a man's present satisfaction. Should rejoice - That he comfortably enjoys what God hath given him. His portion - This is the benefit of his labours. For - When once he is dead he shall never return to see into whose hands his estate falls.

'Till - Never, as this word, until, in such phrases, is commonly used. For neither can sin ever please him, nor can the church bear it that Christ should ever be offended. The voice - Christ's voice, the word of grace revealed outwardly in the gospel, and inwardly by the Spirit of God. Leaping - He saith, leaping and skipping, to denote that Christ came readily, and swiftly, with great desire and pleasure and adds, upon the mountains and hills, to signify Christ's resolution to come in spite of all difficulties. Like a roe - In swiftness. He is coming to me with all speed and will not tarry a moment beyond the proper season. He standeth behind - And while he doth for wise reasons forbear to come; he is not far from us. Both this and the following phrases may denote the obscure manner of Christ's manifesting himself to his people, under the law, in comparison of his discoveries in the gospel. The window - This phrase, and that through the lattess, intimate that the church does indeed see Christ, but, as through a glass, darkly, as it is said even of gospel - revelations, 1Cor 13:12, which was much more true of legal administrations. Spake - Invited me outwardly by his word, and inwardly by his Spirit. Rise up - Shake off sloth, and disentangle thyself more fully from all the snares of this world. Come - Unto me, and with me; follow me fully, serve me perfectly, labour for a nearer union, and more satisfying communion with me. The winter - Spiritual troubles arising from a deep sense of the guilt of sin, the wrath of God, the curse of the law; all which made them afraid to come unto God. But, saith Christ, I have removed these impediments, God is reconciled; therefore cast off all discouragements, and excuses, and come to me. The flowers - The communications of God's grace, the gifts, and graces, and comforts of the Holy Spirit, are vouchsafed unto, and appear in believers, as buds and blossoms do in the spring.

The flowers - The communications of God's grace, the gifts, and graces, and comforts of the Holy Spirit, are vouchsafed unto, and appear in believers, as buds and blossoms do in the spring. The turtle - This seems particularly to be mentioned because it not only gives notice of the spring, but aptly represents the Spirit of God, which even the Chaldee paraphrast understands by this turtle, which appeared in the shape of a dove, and which worketh a dove - like meekness, and chastity, and faithfulness, in believers. Her figs - Which it shoots forth in the spring. My dove - So the church is called, for her dove - like temper, and for her dove - like condition, because she is weak, and exposed to persecution, and therefore forced to hide herself in rocks. The stairs - In the holes of craggy and broken rocks, which resemble stairs. Let me see - Be not afraid to appear before me. Hear - Thy prayers and praises. For - Thy person and services are amiable in my sight. Take us - The bridegroom gives this charge to his bridemen or friends. By whom he understands those magistrates and ministers to whom, under Christ, the custody of the vineyards, the churches, principally belong. These he commands to take the foxes, to restrain them from doing this mischief. Foxes - The disturbers of the vineyard, or the church, seducers or false teachers. Little foxes - This he adds for more abundant caution, to teach the church to prevent errors and heresies in the beginnings. Spoil vines - Which foxes do many ways, by gnawing and breaking the little branches and leaves, by digging holes in the vineyards, and so spoiling the roots. Tender grapes - Which are easily spoiled, if great care be not used to prevent it. My beloved - These are the words of the bride, who having come to him upon his gracious invitation, now maketh her boast of him. He feedeth - Abideth and refresheth himself amongst his faithful people, who are compared to lillies, ver.2. Until - Until the morning of that blessed day of the general resurrection, when all the shadows, not only of ignorance, and sin, and calamity, but even of outward administrations, shall cease. Turn - Return to me.

Chapter IV Christ commends his church, for her beauty, ver. 1 - 7. He calls her to go with him, ver. 8. Manifests his love and affection for her, ver. 9. A farther commendation of her, ver. 10 - 15. She prays for the effectual operation of his Holy Spirit on her to make her fruitful, ver. 16. Behold - These words are evidently spoken by the bridegroom. Fair - Being clothed with my righteousness, and adorned with all the graces of my spirit. Fair - He repeats it both to confirm his assertion, and to shew the fervency of his affection. Dove's eyes - Whereas the beauty of the spouse is here described in her several parts, we need not labour much about the application of each particular to some distinct grace of the church, this being the chief design of the description to shew that compleatness and absolute perfection which the church hath in part received, and shall more fully receive in the future life. Goats - Which in these parts was of extraordinary length, and softness, and comeliness. Mount Gilead - A very fruitful place, fit for breeding all sorts of cattle, and especially of goats, because it was an hilly and woody country. A flock - Numerous, and placed in due order. Even - Smooth and even, as also clean and white. Twins - Which seems to denote the two rows of teeth. Barren - Not one tooth is lacking. Thy speech - Which is added as another ingredient of an amiable person; and to explain the foregoing metaphor. The discourse of believers is edifying and comfortable, and acceptable to God, and to serious men. Temples - Under which he comprehends the cheeks. Pomegranate - In which there is a lovely mixture of red and white. Thy neck - This may represent the grace of faith, by which we are united to Christ, as the body is to the head by the neck. By which Christians receive their spiritual food, and consequently their strength and ability for action. The tower - Upright, firm, and strong; and moreover adorned with chains of gold or pearl, or the like ornaments. Of David - Some tower built by David, when he repaired, and enlarged his royal city, and used by him as an armory. Bucklers - Such as are reserved for the use of mighty men.

Bucklers - Such as are reserved for the use of mighty men. A thousand is put indefinitely for a great number. Lillies - In the fields where lillies grow. Until - These words are uttered by the bride, chap.2:17, and here returned by the bridegroom as an answer to that request. And this place may be understood of the day of glory, when all shadows and ordinances shall cease. To the hill - To my church upon earth, which was typified by the mountain of Moriah and the temple upon it. This in prophetic writings is called a mountain, and may well be called a mountain of myrrh and frankincense, both for the acceptable services which are there offered to God, and for the precious gifts and graces of the Holy Spirit, which are of a sweet smelling savour to God and men. Thus Christ directs believers, where they may find him, namely in his church and ordinances. Come - Unto the mountains of myrrh. Look - To the place to which I invite thee to go, which from those high mountains thou mayest easily behold. Of Leopards - From these or other mountains, which are inhabited by lions and leopards. This seems to be added as an argument to move the spouse to go with him, because the places where now she was, were not only barren, but also dangerous. My sister - So he calls her to shew the greatness of his love, which cannot sufficiently be expressed by any one relation. With one - With one glance. One chain - With one of those other graces and perfections wherewith thou art adorned. Fair - How amiable and acceptable to me. Ointments - Of the gifts and graces of God's Spirit, wherewith thou art anointed. Thy lips - Thy speeches both to me in prayer and praises, and to men for their edification, are highly acceptable to me. Milk - Words more sweet and comfortable than honey or milk. Garments - Of that righteousness wherewith I have adorned thee. Lebanon - Which was very sweet and grateful in regard of the great numbers of sweet - smelling spices and trees which grow on that mountain. A garden - For order and beauty, for pleasant walks, and flowers, and fruits. Inclosed - Defended by the care of my providence: and reserved for my proper use.

Inclosed - Defended by the care of my providence: and reserved for my proper use. Shut up - To preserve it from all pollution, and to reserve it for the use of its owner, for which reason, springs were shut up in those countries where water was scarce and precious. Plants - Believers, which are planted in thee, are like the plants or fruits of an orchard, which are pleasant to the eye, and delicious to the taste or smell, whereby he signifies the variety and excellency of the gifts and graces in the several members of the church. Spikenard - Which he mentions here with camphire, and in the next verse with saffron, because it is mixed with both these, and being so mixed, yields. the more grateful smell. All trees - Such trees as produce frankincense. Living water - Though my spouse be in some sort a fountain shut up, yet that is not so to be understood as if she kept her waters to herself, for she is like a fountain of living or running water, which flows into gardens, and makes its flowers and plants to flourish. The church conveys those waters of life which she receives from Christ to particular believers. Streams - Like those sweet and refreshing rivers which flow down from mount Lebanon, of which Jordan is one. North wind - These winds may signify the several dispensations of God's spirit. My garden - This verse is spoken by the spouse. And he calls the garden both hers and his, because of that oneness which is between them, chap.2:16. May flow - That my graces may be exercised. Let - Let Christ afford his gracious presence to his church. And eat - And let him delight himself in that service which is given him, both by the religious worship, and by the holy conversation of his people.

Chapter V Christ answers the church's invitation, and shews her the delight he took in her fruit, ver. 1. She acknowledges her negligence to Christ in not opening the door, ver. 2 - 6. Of the harsh usage she met with, ver. 7. She tells the daughters of Jerusalem she is sick of love to Christ, ver. 8. Their question concerning him, ver. 9. A description of Christ by his graces, ver. 10 - 15. In whom she boasteth, ver. 16 I come - This is the bridegroom's answer. I have - I have eaten of my pleasant fruits, I have taken notice of, and delight in the service and obedience of my people. O friends - Believers are here encouraged with freedom and chearfulness to eat and drink their spiritual food. Asleep - I was dull, and sluggish. But - Yet in my very sleep my thoughts were running upon my beloved. It is - Between sleeping and waking, I heard his voice. Knocketh - By his word, and providence, and spirit, at the door of my heart. Open - Inviting me to let him into my soul. My love - This heap of kind compellations signifies Christ's fervent affection to his people. With dew - While I wait without thy door, which signifies his sufferings for the church's good. The drops - The dew which falls in the night. My coat - My day clothes, as persons use to do when they go to rest. How - It is inconvenient and troublesome to do it at this time. Washed my feet - Which the eastern people commonly did when they went to bed. By the hole - He assayed to open the door. When his word would not prevail, his spirit, which is called the finger of God, Luke 11:20, wrought inwardly upon my conscience. Were moved - With compassion for him and his sufferings, and with affection to him. I rose - I went forth to receive him. Dropped - With oil or ointment made of myrrh, which dropped from the bridegroom's hand upon the door in great abundance, when he put it into the hole of the door, and consequently upon her hands and fingers when she touched the door to open it. By which she signifies, that Christ, though he withdrew himself from her, yet left a sweet savour behind him. The handles - Heb.

Chapter VII A farther description of the church's his graces, ver. 1 - 7. His design to visit the church, with the blessed effect thereof, ver. 8 - 9. She professes her faith, and desire, ver. 10. She invites him to communion with her, ver. 11. The end thereof, ver. 12, 13. Shoes - Were anciently evidences of a free and comfortable state, whereas slaves and mourners used to go bare - foot. Like fishpools - Full, and clear, and quiet, and pleasant. Heshbon - A pleasant and well watered city, beyond Jordan. The tower - Which was in all probability built by Solomon in the mountain of Lebanon, the northern border of the land of Israel towards Damascus; and therefore a very fit place for a watch - tower. Which looketh - There was another tower or building in or near Jerusalem, which was called the house of the forest of Lebanon, 1Kings 7:2. Carmel - Eminent and pleasant to the eye, and fruitful as mount Carmel was. Which may denote that her mind was replenished with knowledge, and other excellent gifts of the Holy Ghost. Purple - Which colour was anciently much esteemed. Is held - In which he walks, and having once espied thee, is unable to take off his eyes from thee. Delights - For those various lovely features which, are in thee. Palm - tree - Tall and strait, or upright. And he seems to mention the palm - tree, rather than any other, because it is constantly green and flourishing, and grows upward in spite of all pressures. I said - Within myself, I resolved. I will - Climb up, that so I may take hold of the boughs, which do not grow out of the sides, as in other trees, but only at the top of it. Take hold - Partly to prune and dress them, and partly to gather the fruit. The smell - Of thy breath; which is often called the breath of a man's nostrils. Thy mouth - Thy speech, the palate being one of the principal instruments of speech. Wine - Grateful and refreshing for thee my beloved, who reapest the comfort and benefit of that pleasure which I take in thee. Causing - The most dull, and stupid, and sleepy persons to speak.

When - By the conduct of providence in the wilderness, keeping thee from all dangers. And now - What business hast thou there Sihor - The Nile: it signifies black, called Melas by the Greeks, either from the blackness of the land it passed through, or of the soil it casts up. The waters - Here and by the same words before is meant, to seek help from either place. River - Euphrates, often called so by way of eminency. Thy wickedness - Thy own wickedness is the cause of thy correction. Know - Consider well, and thou canst not but be convinced. Broken - The bondage and tyranny that thou wert under in old time in Egypt, as also divers times besides. Tree - Under these shades idolaters thought there lay some hidden deity. Wanderest - The word properly signifies, making hast from one tree to another, or from one idol to another. Playing - Committing idolatry, which is a spiritual harlotry, chap.3:1,2. A right seed - A right seed of true believers. Nitre - Though interpreters do greatly vary in describing what is particularly meant here by Nitre and Soap, and would be superfluous to mention here; yet all agree, they are some materials that artists make use of for cleansing away spots from the skin. The blot of this people is by no art to be taken out; nor expiated by sacrifices; it is beyond the power of all natural and artificial ways of cleansing. Marked - Thy filthiness is so foul that it leaves a brand behind which cannot be hid or washed out, but will abide, Jer 17:1. Baalim - The word is plural, as comprehensive of all their idols. Thy way - The filthiness thou hast left behind thee, whereby thou mayst be traced. Valley - Whether of Hinnom where they burnt their children in sacrifice, or in any valleys where thou hast been frequent in thy idolatries. Traversing - A metaphor taken from creatures that are hunted, that keep no direct path. A wild ass - Another similitude for the more lively description of the same thing. The wind - This creature, by the wind, smells afar off which way her male is. In her occasion - That is, when she has an occasion to run impetuously to her male, she bears down all opposition.

But chiefly it respects God's exact care of them, that being now married to them, there shall not be one in a city, or two in a country or tribe, but he will find them out. Zion - The ten tribes did never return into their own land, therefore this must be understood of a spiritual going up to Zion, when all Israel shall be saved, Rom 11:26. Multiplied - After the growth of the church under the Messiah. The ark - That whole worship with all the rites and ceremonies belonging to it shall cease, Christ being come, who was the substance of what the ark, and all other rites shadowed. Covenant - Called also the ark of the testimony, because the two tables of the law, which were the testimony, or witness of the covenant were in it. Any more - It shall be no more in use; neither shall men trouble their thoughts about it, or mention it. The throne - Instead of the ark, the church typified by Jerusalem, shall be the place of God's residence, where by his spirit he will rule and act in his word and ordinances. Jerusalem - Dwelling in Jerusalem, or where the Lord placed his name, of old in Jerusalem, but now in the church. Neither - Both Jews and Gentiles shall now conform themselves to the will of God. Judah - The two kingdoms shall become one. Shall come - Of their captivity, a promise of their enjoying again their ancient possession at their last conversion. Put - Esteem thee as my child, 'till thou give some proof, of thy repentance. Give thee - How shall I put thee into possession of that pleasant land. Of nations - Great hosts and multitudes of nations, or Gentiles, that shall be joined to them in the gospel church. Thou shalt - On this condition, that thou wilt own me, and not return any more to idols. A voice - Here the prophet seems to express Israel's repentance. Forgotten - This expresses, rather the matter or their prayer, than the cause of it. The hills - From idols which were worshipped upon hills. Mountains - The multitude of sacrifices, which they offer in the mountains. Shame - Sin, which causes shame, for that brought shame first into the world. Devoured - This hath been the fruit of our labour.

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. At that time - There shall be tidings brought both to the country and city. A dry wind - A drying wind, such as shall blast and scorch where it comes, without any rain or moisture. It points at the stormy and furious irruption of the Babylonian army. In the plain - Where there is no stop in the way to break its fury. Toward - Directly, and designedly, coming in the way leading to my people. Not - Not such a gentle wind, as is made choice of to separate the chaff from the wheat; but so boisterous and violent, that it shall sweep away, and lay waste, all together. Full - Heb. Fuller than they. A wind too strong for them. Shall come - It shall presently come to me, to receive my commission, and do my will. As clouds - Denoting the suddenness of them, when not expected, clouds often rising on a sudden, and overspread the whole face of the heavens; or the great swiftness with which Nebuchadnezzar should march against them. As a whirlwind - Which, besides the swiftness, denotes also the confusion and amazement that they will cause. Wash - As a means to prevent the judgments that are impending. Vain thoughts - Vain fancies of safety. From Dan - Dan was the first place the Chaldeans came to, being the utmost boundary of Canaan northward. Ephraim was the innermost border of Israel in the north of Judea, intimating the march of the Babylonians thro' all Israel. Make mention - These words are a proclamation, summoning the nations by the Chaldeans. Watchers - Chaldean soldiers, who shall so carefully encompass Jerusalem, that none shall escape. Give out - They give a shout, encouraging the soldiers to battle. As keepers - They will watch that none relieve them, and that none get out to escape. Bitter - Thy wickedness hath been the cause of bringing such a bitter enemy against thee, which hath reached unto thy very heart. My bowels - Here begins the complaint of the prophet. My heart - Is disturbed within me.

My heart - Is disturbed within me. Because - I have heard in the spirit of prophecy; it is as certain, as if I now heard the trumpet sounding. Destruction - Good Josiah slain, and four of his successors carried away, or slain. My tents - The enemy makes no more of overthrowing my stately cities, than if he were overturning tents made of curtains. I beheld - I Jeremiah saw this in a vision. It - The land was squalid, and ruined, like the first chaos, for which reason possibly he calls Judah the earth, in allusion to Gen 1:2. The heavens - He seems to proceed in his metaphor of the chaos. Every thing above and below seemed to be wrapped up in dismal blackness. Trembled - He proceeds in his figurative expressions. Behold how the very mountains of Judea tremble! Moved - As easily as dust, or feathers in a whirl - wind. No man - All being either slain, or carried captive, or fled. Yet - In the midst of judgment he will remember mercy. Mourn - Expressions to set forth the dreadfulness of the judgment; he makes the elements to personate mourners. In travail - When the scripture would express any exquisite sorrow, it doth it by a woman in travail. First child - Which is usually the most painful. Spreadeth her hands - According to the use of persons in great anguish, clapping or wringing their hands together.

Where - Daring the vengeance of God. I hastened not - As I did not seek the office of a prophet, so when thou wast pleased to call me to it, I did not decline. Chapter XVIII By the parable of a potter, God's absolute power and disposal of nations is set forth, ver. 1 - 10. Judah's unparalleled revolt: and her judgments, ver. 11 - 17. The prophet prays against his conspirators, ver. 18 - 23. Cannot I do - That God hath an absolute sovereign power to do what he pleases with the work of his hands: but he acts as a just judge, rendering to every man according to his works. Of Lebanon - Lebanon had rocks, and also fruitful valleys; snow fell upon these rocks, and upon a thaw ran down into the lower places. Reason teaches men not to forsake a greater good for a less, tho' that greater good was but a poor creature comfort, not to be compared with God. Vanity - Idols. Ancient paths - The ways wherein Noah, Abraham, Isaac, and Jacob, and all the ancient patriarchs walked. To walk - In a way not cast up, not fit for God's people to walk in. Desolate - Not that this was the end they aimed at, but it was the end these courses would certainly issue in. East wind - The east wind was in those parts the fiercest wind. As the east - wind scatters the chaff, so saith God, I will scatter them. In their calamity - And when they shall be in great calamity, I will turn my back upon them, I will not regard their prayers. For - We have the church on our side; the regular priests and the prophets, they know God's mind as well as he. Let us smite him with the tongue - Expose him, representing him to be what the people hate. Therefore - But is it lawful for God's servants to pray for evil against their enemies It is not lawful for Christians. It is doubtless our duty, to pray for the conversion, forgiveness, and eternal salvation of our worst enemies.

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.

Not sorrow - In that manner they have been. But under these expressions is also promised the spiritual joy which the true Israel of God will have under the gospel, and the eternal joy they shall have in heaven. In Ramah - That is, in Canaan, and particularly in Ramah, where Nebuzar - adan, chap.40:1, disposed of the prisoners he had taken, setting some at liberty, ordering others to death, and carrying the rest away to Babylon, which caused a bitter weeping and lamentation. Rachel - Rachel is here brought in, having been buried near that place, as if she were risen up from the grave, and lamented the Jewish nation which came out of her loins (for so Benjamin did, which was one of the two tribes that made the kingdom of Judah.) Were not - Because her children either were not absolutely, being slain by the pestilence, the famine, and the sword of the king of Babylon, or were no longer her children, being transplanted into Babylon. And there was a lamentation like this, when Herod caused the infants of two years old to be slain in Bethlehem, and in the coasts round about Bethlehem, of which Ramah was one. I have heard - The prophet here shews the change that would be wrought in the hearts of the Israelites preceding this return from their captivity. As a bullock - Which ordinarily are very unruly when they are first put into it. Surely - After God had changed our hearts, we repented. I smote - After God had instructed us, by his prophets, by our afflictions, and by his Holy Spirit, we smote upon our thighs in testimony of our sorrow. The reproach - The just punishment of the sins which I had long ago committed. For since - From the time I spake against him by my threatenings, I remember him with the affection and compassion of a father. Set up - Thou shalt return to these cities which thou now leavest, therefore take good notice of the way, set up marks by which thou mayest know it again, make thee pillars or some high heaps of stones in the way, mind well the way that the Assyrians and the Babylonians carried thee, for thou shalt come back the same way. Backsliding - Running after idols; or seeking help from foreign nations, instead of applying to God.

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.

Kedar - Was one of the sons of Ishmael, whose posterity inhabited part of Arabia Petraea. Hazor was the head city to several kingdoms in Joshua's time. They - The Chaldeans. Flee - These seem to be the prophet's words. Arise - The result of Nebuchadrezzar's counsels, giving charge to his armies to march against the Kedarens, who lived at ease and took no care, nor had any neighbours that could assist them. Against Elam - Probably the Persians. My throne - God calls the throne of Cyrus or Alexander his throne; because he gave it the conqueror. But - We had the like promise as to Moab, chap.48:47, and as to Ammon, ver.49:6, the same latter days either signify after many days, or in the time of the Messiah. In the former sense it may refer to Cyrus, who conquered Persia. In the latter sense it refers to the spiritual liberty which some of these poor Heathens were brought into by the gospel. We read Acts 2:9, that some of the Elamites were at Jerusalem at pentecost, and were some of those converted to Christ.

Touch not - The Jews that made conscience of keeping the law against touching dead bodies, cried to the other Jews to leave the city as themselves did, the city being now so full of dead bodies that they could not stay in it without polluting themselves. The anger - These words seem to be the language of their enemies triumphing over them. They - Their enemies had no regard to the most venerable persons among them. A nation - The Egyptians. They - The Chaldeans. The anointed - Zedekiah, who though a bad man yet afforded some protection to the Jews. We said - We promised ourselves that though the land of Judah was encompassed with Pagan nations, yet through Zedekiah's valour and good conduct we should live comfortably. Rejoice - The prophet speaks ironically, Rejoice; but thy joy shall be but for a little time. Drunken - Thou shalt be intoxicated with it, and make thyself naked as drunken men sometimes do. Captivity - Not for thy past sins. Thy sins - By the punishment of them. Chapter V An humble prayer, presenting to the Lord their great misery, ver. 1 - 15. Confessing their sins, ver. 16 - 18. Imploring deliverance, ver. 19 - 22. We - We are all of us without a king, (our common father) we are deprived of thy fatherly protection, and many young children among us are left without an earthly parent. Sold - Whereas at other times there was abundance of wood and water throughout Judea. We - The ten tribes were all carried captives into Assyria, and many of the kingdom of Judah fled into Egypt. Giving the hand may signify labouring for them: or, yielding up themselves to their power. Their iniquities - The punishment of them. The sword - The enemies lay encamped in all the plains, so that they could stir out no way but the sword of the Chaldeans was upon them. Fell - Not being able to stand under the burdens laid upon them. The crown - All our honour, splendor and dignity. Thy throne - Altho' for our sins thou sufferest our throne to be cast down, yet thou art the same, thy power is not diminished, nor thy goodness abated. Renew - Restore us to our former estate.

Beryl - A sea green. One likeness - The same for dimensions, colour, frame, and motion. In the middle - It is probable, the wheels were framed so as to be an exact sphere, which is easily rolled to any side. They - The wheels. Four sides - The wheels being supposed round every way as a globe, by an exact framing of two wheels one in the other; the four semi - circles which are in two whole wheels, may be well taken for these four sides on which these wheels move, and such a wheel will readily be turned to all points of the compass. Returned not - They returned not 'till they came to their journey's end; nothing could divert them, or put them out of their course. So firm and sure are the methods, so unalterable and constant the purposes of God, and so invariable the obedience and observance of holy angels. So subject to the sovereign will of God are all second causes. The rings - The circumference of the wheels. Dreadful - Their very height imprest a fear on the beholder. Them four - Every one of the four wheels. How fitly do the wheels, their motion, their height, and eyes, signify the height, unsearchableness, wisdom, and vigilance of the Divine Providence. The spirit - The Spirit of God. These angels in their ministry punctually observed both his impulse and conduct. They - The wheels, inferior agents and second causes. Their spirit - The wheels concurred with the spirit of the living creatures, so that there was an hearty accord between those superior and inferior causes. For - An undiscerned, yet divine, mighty, wise, and ever - living power, spirit, and being, actuated all, and governed all. For - The same wisdom, power, and holiness of God, the same will and counsel of his, that guides and governs the angels, does by them order and dispose all the motions of the creatures in this lower world. Likeness - The appearance or resemblance. As crystal - For splendor, purity, and solidity, all that was above these creatures and wheels was beautiful and very majestic, and 'tis therefore called terrible, because it impressed a veneration upon the mind of the beholders. Under - Below at a great distance, stood these living creatures. Straight - Stretched forth, ready for motion.

Chapter II Ezekiel is commissioned to prophesy to the Jewish captives, ver. 1 - 5. Is cautioned not to be afraid of them, ver. 6. Has words put into his mouth, signified by the vision of a roll, which he is ordered to eat, ver. 7 - 10. And - He that sat upon the throne, Jesus Christ. Son of man - A phrase which is ninety - five times, at least, used in this prophecy to keep him humble who had such great revelations. Stand - Arise, fear not. And with this command God sent forth a power enabling him to rise and stand. The spirit - The same spirit which actuated the living creatures. Shall know - They that obey shall know by the good I will do them, those that will not, by the evil which I will bring upon them. Words - Accusations, threats, or whatever else a malicious heart can suggest to the tongue. Briars - Which usually run up among thorns, are a very fit emblem of the frowardness and keenness of sinners against God and his prophet. Scorpious - Malicious, revengeful men. They that will do any thing to purpose in the service of God, must not fear the faces of men. Hear - Obey. Open - This was done only in a vision. Roll - Their books were not like ours, but written in parchment and in the length of it, and so one piece fastened to another, 'till the whole would contain what was to be written, and then it was wrapped or rolled about a round piece of wood, fashioned for that purpose. And - The person, who held out his hand. Spread - Unrolled it. Within &c. - On both sides, on that side which was inward when rolled, and on that side also that was outward.

But the hand of the Lord was strong upon him, not only to compel him to the work, but to fit him for it. Tel - abib - A part of Mesopotamia, which was shut up within Chebar westward, and Saocora eastward. By - On that part of the river Chebar, which runs west - ward of Tel - abib. Where - Where I found them sitting astonished, at the sight of their change from freedom and honour to servitude and shame. Seven days - Mourning no doubt all that while, and waiting 'till the spirit of prophecy should open his mouth. I Lay - Permit it to be laid before him. He shall - Perish in his sin. Remembered - Shall not be profitable to him; "he that apostatizes is the worst of men, because he falls from known ways of goodness and holiness." There - At Tel - abib. Go forth - Withdraw from the multitude. As the glory - We are not now to expect such visions. But we have a favour done us nothing inferior, if we by faith behold the glory of the Lord, so as to be changed into the same image. And this honour have all his saints. Shut - To foresignify the shutting up of the Jews in Jerusalem. Not go - Thou shalt be straitly confined. I - I will make thee as dumb as if thy tongue clave to the roof of thy mouth. But - When ever I shall reveal any thing to thee. Open - I will give thee power to speak. Let - 'Tis his duty and safety. Forbear - 'Tis at his own peril.

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

Chapter XIII The prophet shews the sin and punishment of the false prophets, ver. 1 - 16. Of the false prophetesses, ver. 17 - 23. That prophesy - Out of their own deceiving hearts, not from God. Foolish prophets - Foolish prophets are not of God's sending: for whom he sends, he either finds fit, or makes fit. Where he gives warrant, he gives wisdom. Their own spirit - Not the spirit of God. Seen nothing - God hath shewed them no vision. Thy prophets - Thy prophets, not mine. Like the foxes - Hungry, and ravening, crafty, and guileful. In the deserts - Where want makes them more eager after their prey. Ye - Vain prophets. Gone up - As in a besieged city, whose wall is broken down, a valiant soldier would run up into the breach to repel the enemy; so true prophets partly by prayer, and partly by doctrine, labour to preserve God's people. Hedge - The house of Israel is the Lord's vineyard, through the hedge whereof many breaches are made. To stand - Not with arms, but with fasting, prayer, and repentance. Vanity - Things that have no foundation. Mine hand - My power striking them. In the assembly - Have no seat among the rulers, nor voice among the counsellors. Written - Not registered among those that return, Ezra 2:1,2. Enter - They shall never come into the land of Israel. They shall not be written in the book of eternal life, which is written for the just ones of the house of Israel, saith the Chaldea paraphrast. Peace - They told sinners, no harm would happen to them. And those are the most dangerous seducers, who suggest to sinners that which tends to lessen their dread of sin, or their fear of God. These are compared to men who build a slight tottering wall, which others daub with untempered mortar; sorry stuff, that will not bind, nor hold the bricks together: doctrines not grounded on the word of God. Ye shall know - Those that deceived others, will in the end be found to have deceived themselves. And no doom will be more fearful, than that of unfaithful ministers. Accomplish - Fulfil what my prophets foretold. Sew pillows - A figurative speech, expressing the security, which they promised to every one that came to them.

Entered into a covenant - This was done at mount Sinai, when the covenant between God and Israel was sealed and ratified. Those to whom God gives spiritual life, he takes into covenant with himself. By this covenant they become his, his subjects and servants; that speaks their duty: and at the same time his portion, his treasure; that speaks their privilege. Washed - It was a very ancient custom among the eastern people, to purify virgins who were to be espoused. And I anointed - They were anointed that were to be married, as Ruth 3:3. Broidered - Rich and beautiful needle - work. Badgers skin - The eastern people had an art of curiously dressing and colouring the skins of those beasts, of which they made their neatest shoes, for the richest and greatest personages. A chain - Of gold, in token of honour and authority. My comeliness - "That is, thro' the beauty of their holiness, as they were a people devoted to God. This was it that put a lustre upon all their other honours, and was indeed the perfection of their beauty. Sanctified souls are truly beautiful in God's sight, and they themselves may take the comfort of it. But God must have all the glory for whatever comeliness they have, it is that which God has put upon them." Playedst the harlot - Thou didst go a whoring after idols. Thy renown - Her renown abroad drew to her idolatrous strangers, who brought their idols with them. Pouredst out - Didst readily prostitute thyself to them; every stranger, who passed thro' thee, might find room for his idol, and idolatry. He it was - Thy person was at the command of every adulterer. Thy garments - Those costly, royal robes, the very wedding clothes. High places - Where the idol was. With divers colours - With those beautiful clothes I put upon thee. The like things - As there was none before her that had done thus, so shall there be none to follow her in these things. Images - Statues, molten and graven images. Commit whoredom - Idolatry, spiritual adultery. And possibly here is an allusion to the rites of Adonis, or the images of Priapus. Coveredst - Didst clothe the images thou hadst made. Set mine oil - In lamps to burn before them.

Say - Tell them what will be the issue of all this, and tell it to them in my name. It prosper - Shall Zedekiah and his people thrive by this Pull up - Utterly overthrow this kingdom. Cut Off - Put to the sword the children of Zedekiah, and of the nobles. The leaves - All the promising hope they had shall vanish. Without great power - The king of Babylon shall do this easily, when it is God that sends him. For God needs not great power and many people, to effect his purposes. He can without any difficulty overturn a sinful king and kingdom, and make no more of it than we do of rooting up a tree that cumbers the ground. Yea - Suppose this vine were planted by the help of Egypt. The east wind - When the king of Babylon, who like the blasting wind comes from the north - east, shall but touch it, it shall wither. In the furrows - Even amidst its greatest helps, to make it flourish. He - Zedekiah. Shall he break - Can perjury be the way for deliverance Given his hand - Solemnly confirming the oath. Plead - I will punish him. All - Not strictly, but the greatest part. The highest branch - Of the royal seed; of the highest branch that is heir to the throne; namely, the Messiah. An high mountain - Upon mount Zion. Eminent - Not for outward splendor, but for spiritual advantages. In the mountain - In Jerusalem. All fowl - All nations. In the shadow - There they shall find peace and safety. The trees - The great ones on earth. The high tree - The kingdom of Babylon, which was brought low indeed, when overthrown by Darius and Cyrus.

Set glory - Then I will restore the beauty, strength, and wealth of Israel, and bring them back to Jerusalem. In the land - In the land of Judea, called, land of the living, because a land, where God will bless, and give life by his word, ordinances, and spirit: thus different shall Tyre's captivity and Jerusalem's be. A terror - To all that hear of thee.

Chapter XXXIII The duty of a spiritual watchman, ver. 1 - 9. A declaration of the safety of penitents, and the destruction of apostates, ver. 10 - 20. A message to those who flattered themselves with hopes of safety, tho' they repented not, ver. 21 - 29. A reproof of those who approved the word of God, but did not practise it, ver. 30 - 33. Is taken away - Punished by the Lord for his sin. Our sins - The unpardoned guilt, and the unsupportable punishment of our sins, in the wasting of our country, burning our city, abolishing the publick worship of God; we shall pine away, 'tis too late to hope. How - How can it be better with us Smitten - Taken and plundered. Opened my mouth - Not that the prophet was utterly dumb before, for he had prophesied against many nations, only he was forbidden to say anything of the Jews, But now the spirit moved him to speak, and continued his motion, 'till the messenger came, and ever after. They - Who were left behind, now come out of their holes, or returned from neighbouring countries, or permitted by the conqueror to stay and plant vineyards. Wastes - Places once fruitful and abounding with people, but now, made a desolate wilderness. He inherited - Our father had a right to all this land, when but one; we his children though diminished, are many, and the divine goodness will surely continue to us both right and possession. Is given - It was given by promise to us, the seed, as well as to our progenitor; nay more, 'tis given us in possession, whereas Abraham had not one foot of it. Ye stand - You trust to your sword; you do all with violence. Abominations - Idolatry. The children - Captives in Babylon. They come - As if they were really the people of God. They sit - So we find the elders of Judah, chap.8:1, so the disciples of the rabbis sat at their feet.

When God performs what he hath sworn by his holiness, then he sanctifies his name. Sprinkle - "This signifies both the blood of Christ sprinkled upon their conscience, to take away their guilt, as the water of purification was sprinkled, to take away their ceremonial uncleanness and the grace of the spirit sprinkled on the whole soul, to purify it from all corrupt inclinations and dispositions." A new heart - A new frame of soul, a mind changed, from sinful to holy, from carnal to spiritual. A heart in which the law of God is written, Jer 31:33. A sanctified heart, in which the almighty grace of God is victorious, and turns it from all sin to God. A new spirit - A new, holy frame in the spirit of man; which is given to him, not wrought by his own power. The stony - The senseless unfeeling. Out of your flesh - Out of you. Of flesh - That is, quite of another temper, hearkening to God's law, trembling at his threats, moulded into a compliance with his whole will; to forbear, do, be, or suffer what God will, receiving the impress of God, as soft wax receives the impress of the seal. My spirit - The holy spirit of God, which is given to, and dwelleth in all true believers. And cause you - Sweetly, powerfully, yet without compulsion; for our spirits, framed by God's spirit to a disposition suitable to his holiness, readily concurs. Ye shall keep - Be willing; and able to keep the judgments, and to walk in the statutes of God, which is, to live in all holiness. Ye shall dwell - Observe: then, and not before, are these promises to be fulfilled to the house of Israel. And I will be your God - This is the foundation of the top - stone of a believer's happiness. I will also save you - I will continue to save you. From all your uncleannesses - Salvation from all uncleannessess, includes justification, entire sanctification, and meetness for glory. The corn - All necessaries comprised in one. And they - Strangers, or foreigners. Enquired of - Though I have repeated so often my promise to do this, yet it is their duty to intreat it, to wait on me, and then I will do it. As the holy flock - Flocks designed to holy uses.

Chapter XXXVII The vision of the resurrection of the dry bones, ver. 1 - 10. The explication of it, ver. 11 - 14 A type of the happy coalition which would be between Israel and Judah, ver. 15 - 22. A prediction of the kingdom of Christ, and of the glories and graces of that kingdom, ver. 23 - 28. And set me down - So it seemed to me in the vision. Which is a lively representation of a threefold resurrection: Of the resurrection of souls, from the death of sin, to the life of righteousness: The resurrection of the church from an afflicted state, to liberty and peace: The resurrection of the body at the great day, especially the bodies of believers to life eternal. And he - The Lord. Prophesied - Declared these promises. As I prophesied - While I was prophesying. A noise - A rattling of the bones in their motion. A shaking - A trembling or commotion among the bones, enough to manifest a divine presence, working among them. Came together - Glided nearer and nearer, 'till each bone met the bone to which it was to be joined. Of all the bones of all those numerous slain, not one was missing, not one missed its way, not one missed its place, but each knew and found its fellow. Thus in the resurrection of the dead, the scattered atoms shall be arranged in their proper place and order, and every bone come to his bone, by the same wisdom and power by which they were first formed in the womb of her that is with child. Came up - Gradually spreading itself. Prophesy - Declare what my will is. O breath - The soul, whose emblem here is wind; which, as it gently blew upon these lifeless creatures, each was inspired with its own soul or spirit. And the breath - The spirit of life, or the soul, Gen 2:7. The whole house - The emblem of the house of Israel. Are dried - Our state is as hopeless, as far from recovery, as dried bones are from life. I will open - Though your captivity be as death, your persons close as the grave, yet I will open those graves. One stick - A writing tablet or a tally, such as is fit to be written upon.

all which words are very expressive in the original, and signify to pardon, to blot out, to destroy. To bring in everlasting righteousness - To bring in justification by the free grace of God in Christ, and sanctification by his spirit: called everlasting, because Christ is eternal, and so are the acceptance and holiness purchased for us. Christ brings this in, By his merit. By his gospel declaring it. By faith applying, and sealing it by the Holy Ghost. To seal up - To abrogate the former dispensation of the law, and to ratify the gospel covenant. To anoint - This alludes to his name Messiah and Christ, both which signify anointed. Christ was anointed at his first conception, and personal union, Luke 1:35. In his baptism, Matt 3:17, to his three offices by the holy Ghost, King, Matt 2:2. Prophet, Isa 61:1. Priest, Psal 110:4. From the going forth - From the publication of the edict, whether of Cyrus or Darius, to restore and to build it. And after - After the seven and the sixty two that followed them. Not for himself - But for our sakes, and for our salvation. And the people - The Romans under the conduct of Titus. Determined - God hath decreed to destroy that place and people, by the miseries and desolations of war. He shall confirm - Christ confirmed the new covenant, By the testimony of angels, of John baptist, of the wise men, of the saints then living, of Moses and Elias. By his preaching. By signs and wonders. By his holy life. By his resurrection and ascension. By his death and blood shedding. Shall cause the sacrifice to cease - All the Jewish rites, and Levitical worship. By his death he abrogated, and put an end to this laborious service, for ever. And that determined - That spirit of slumber, which God has determined to pour on the desolate nation, 'till the time draws near, when all Israel shall be saved.

Is great - The violence and all manner of sins of these kingdoms is grown exceeding great. In the valley of decision - Where God having gathered them, decided their quarrels, and by the conqueror punish the conquered for their sins against God and his people. The day - The day of vengeance. Shall roar - He will strike the enemy with astonishment as the roaring of the lion astonishes the weaker beasts of the forest. Dwelling - Very graciously present with you, and ever watching over you, and delighting to save you. Then - After her enemies are destroyed and the remnant is saved, and the Messiah is come; for to him and his days these things ultimately refer. Jerusalem - The church of Christ. Strangers - No profane or unclean person shall pass through it, or be found in it any more for ever. The mountains - The vines planted upon the mountains. Shall flow - So fruitful shall the hills be, that milk shall abound every where. A fountain - The prophet alludes to those waters which were conveyed from some spring through conduit pipes towards the altar. This no doubt is a shadow of the purifying blood of Christ, and his sanctifying spirit and word. And in that it is said to come from the house of the Lord, it intimates that this saving grace shall be first preached from Jerusalem, and by the church, which is the house of God, shall be published to others. Shittim - Was a place in the plains of Moab. These spiritual waters shall flow down to the dry and thirsty, the barren and fruitless Gentiles, and make them fruitful. Egypt - By Egypt we may understand all the enemies of the church who carry it toward the church, as Egypt carried it toward Israel. Edom - Edom was an implacable enemy to Judah in his greatest distress. And all who come under Edom's character are here threatened under this name. Judah - The people of God. Judah - The redeemed of the Lord, his church. And I will cleanse - Purge away both by the spirit of sanctification and by free pardon in the blood of the redeemer. Their blood - Their sinfulness, which before I had not taken away.

They sacrifice - Ascribe the praise of their victories. Their net - To their own contrivances, diligence, and power. Empty their net - As fisher - men empty the full net to fill it again.

Chapter II Haggai assures the builders, that the glory of this house should exceed the glory of the former, ver. 1 - 9. That God would bless them and give them success, ver. 10 - 19. That he would peculiarly bless Zerubbabel, ver. 20 - 23. That saw - Near fourscore years ago. This house - The temple built by Solomon. My spirit - Of strength and courage, of wisdom and understanding. Yet once - After many confirmations of the new covenant, one more, remains to be made. A little while - Tho' above five hundred years, yet this was but a little time compared with that between the promise to Adam and Christ's coming. I will shake - Whether it be metaphorical or literal, it was verified at the time of Christ's coming into the world. After the return of the captivity, by the commotions among the Grecians, Persians, and Romans, which began soon after this time; this was metaphorically fulfilled. And it was literally fulfilled by prodigies and earthquakes, at the birth, death, and resurrection of Christ. All nations - Which was literally fulfilled in the overthrow of the Persian monarchy by the Grecians, in the civil wars, and succeeding troubles among Alexander's successors, the growth of the Roman power by subduing their neighbours, and their dissentions and home - bred wars. The desire - Christ the most desirable, to all nations, and who was desired by all that knew their own misery, and his sufficiency to save them who was to be the light of the Gentiles, as well as the glory of his people Israel. With glory - The first temple had a glory in its magnificent structure, rich ornaments, and costly sacrifices; but this was a worldly glory; that which is here promised, is a heavenly glory from the presence of Christ in it. He that was the brightness of his father's glory, who is the glory of the church, appeared in this second temple. The silver - The treasures of both: doubt not therefore but I will give enough to build this house. In this place - In my house, a type of Christ. Peace - A spiritual, internal, and heavenly peace. Concerning the law - What the law saith in this case. Holy flesh - Part of the sacrifice, legally sanctified, or made holy by the altar on which the whole was sanctified.

With those seven - In subordination to the Divine Providence expressed by the seven eyes, which were on that stone. And those that have the plummet in their hand, must look up to these eyes of the Lord, must have a constant regard to the Divine Providence, and as in dependence upon its conduct, and submission to its disposals. I answered - l went on to discourse. Unto him - The angel. What be these - Two principal branches, one in each tree, fuller of berries, and hanging over the golden pipes. Through the pipes - These were fastened to the bowl, on each side one, with a hole through the sides of the bowl, to let the oil that distilled from those olive - branches run into the bowl. Out of themselves - An emblem of supernatural grace; these branches filled from the true olive - tree, ever empty themselves, and are ever full; so are the gospel - ordinances. The two anointed ones - Christ and the Holy Spirit. The Son was to be sent by the Father, and so was the Holy Ghost. And they stand by him, ready to go.

Chapter V The vision of the flying roll, ver. 1 - 4. Of the ephah, the talent of lead, and the woman, ver. 5 - 11. A flying roll - A volume, or book spread out at large, flying in the air, swiftly. This - This roll or book containeth the curse, due to sinners. The whole earth - Either the whole land of Judea, or all the world, wherever these sins are found. According to it - According to the threats inscribed thereon. Sweareth - Profanely, or falsely. It shall enter - This curse shall come with commission from me. It shall remain - It shall stick close to them and theirs like Gehazi's leprosy. And the stones - Nothing shall remain, as when both the timber and stones of a house are consumed. He - The angel. An ephah - A measure which held about three bushels. Goeth forth - Out of the temple. Their resemblance - This is an emblem of this people everywhere. Thus there is limited time and measure for them, while they sin, and are filling the ephah with their sins, they will find that the ephah of wrath is filled up also, to be poured out upon them. And behold - Here is another part of this vision. Lifted up - Brought thither to cover it. A talent - A piece of lead of a talent weight, as large as the mouth of the ephah. A woman - A woman, the third in the vision. Perhaps this vision was purposely obscure, least a plain denunciation of the second overthrow of the state and temple, might discourage them from going forward in the present restoration of them. This - This woman represents the wickedness of the Jews. He cast it - The angel cast down this woman. On the mouth - And so shut her up, to suffer the punishment of all her sins. There came out - From the same place whence the ephah came. Their wings - They had wings, like the wings of storks, large and strong, and flew before the wind with great swiftness. The judgments came thus flying, and so bore away with them those that were incorrigible. To build - Not in mercy, but in judgment. Of Shinar - Of Babylon whither many of the Jews fled, and others of them were forced by the Romans.

Come thou - Go fetch them, if they lodge elsewhere. The same day - The same day in which they come. Make crowns - One of silver, the other of gold. Set them - Put both of them, one after another. Joshua - Who herein is now a type of Christ, king and priest for ever for his people. Unto him - Joshua, but in the hearing of others. Whose name is the Branch - Whom you know by the name of the Branch, who was called so long since. Thou, O Joshua art the portrait, he is the Branch itself. Out of his place - Of the tribe and family, and in the place foretold. He shall build - He it is, though unseen, that stands by you, who build the material temple, far inferior to the spiritual temple, which Christ will build, preserve, and dwell in for ever. The glory - Of both kingly and priestly office; the glory of both those crowns shall abide on him. Shall sit - Which speaks both his royal magnificence, and the perpetuity of it. A priest - The great high - priest, to offer the great sacrifice to God, to make reconciliation, to intercede for his people. The counsel of peace - The peace made for God's people shall rest upon these two, the kingly and priestly office of Christ; by his priestly office he shall make their peace with God, by his kingly office he shall deliver them from their spiritual enemies. The crowns - The two crowns before mentioned. Helem - These persons we know no more of than their names. A memorial - Of the Messiah's certain and speedy coming. They that are far off - This verse hath a double reference, one to the Jews, and the building of the material temple, the other to the bringing in of the Gentiles. And this - The literal part shall come to pass in your day, if you will obey the voice of the Lord. The mystical part shall come to pass also, and, if you will believe and obey, the Gentiles shall come in and be your brethren, and help to build the temple, the spiritual temple. But if you rebel and obey not, you shall be cast out and the Gentiles be taken in, to be God's people.

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.

Chapter IV The approaching misery of the wicked, and happiness of the righteous, ver. 1 - 3. A direction to keep to the law, and to expect Elijah, that is, John the Baptist, the fore - runner of the Messiah, ver. 4 - 6. Cometh - Tho' it be at a distance from you, yet it is coming and will overtake you and overwhelm you too. As an oven - The refiner's fire, chap. 3:2, is now represented as a fire, burning more dreadfully, as it did indeed when Jerusalem and the temple were on fire, when the fire raged every where, but most fiercely where the arched roofs made it double itself, and infold flames with flames. And this may well be an emblem of the day of judgment. The sun of righteousness - Christ, who is fitly compared to the sun, being the fountain of light, and vital heat to his church. And of mercy and benignity; for the Hebrew word imports both. With healing - His beams shall bring health and strength, with delight and joy, safety and security. Go forth - Go out of Jerusalem, before the fatal siege. Grow up - In strength, vigour and spiritual stature. Of the stall - Where they are safe guarded and well ordered. Tread down the wicked - When believers by faith overcome the world, when they suppress their corrupt appetites and passions, and when the God of peace bruises Satan under their feet, then they indeed tread down the wicked. Remember - Now take leave of prophecy, for you shall have no more 'till the great prophet, 'till Shiloh come, but attend ye diligently to the law of Moses. For all Israel - So long as they should be a people and church. Statutes and judgments - Be not partial; statutes and judgments, that is, the whole law must you attend to, and remember it as God requires. Behold I will send - Though the spirit of prophecy cease for four hundred years, yet at the expiring of those years, you shall have one sent, as great as Elijah. Elijah - Namely John the Baptist, who came in the spirit and power of Elijah, Luke 1:17, and therefore bears his name.

If you ask, “Why then have not all men this faith? all, at least, who conceive it to be so happy a thing? Why do they not believe immediately?” We answer, (on the Scripture hypothesis,) “It is the gift of God.” No man is able to work it in himself. It is a work of omnipotence. It requires no less power thus to quicken a dead soul, than to raise a body that lies in the grave. It is a new creation; and none can create a soul anew, but He who at first created the heavens and the earth. 10. May not your own experience teach you this? Can you give yourself this faith? Is it now in your power to see, or hear, or taste, or feel God? Have you already, or can you raise in yourself, any perception of God, or of an invisible world? I suppose you do not deny that there is an invisible world; you will not charge it in poor old Hesiod to Christian pre judice of education, when he says, in those well-known words, “Millions of spiritual creatures walk the earth Unseen, whether we wake, or if we sleep.” Now, is there any power in your soul whereby you discern either these, or Him that created them? Or, can all your wis dom and strength open an intercourse between yourself and the world of spirits? Is it in your power to burst the veil that is on your heart, and let in the light of eternity? You know it is not. You not only do not, but cannot, by your own strength, thus believe. The more you labour so to do, the more you will be convinced “it is the gift of God.” 11. It is the free gift of God, which he bestows, not on those who are worthy of his favour, not on such as are previously holy, and so fit to be crowned with all the blessings of his goodness; but on the ungodly and unholy; on those who till that hour were fit only for everlasting destruction; those in whom was no good thing, and whose only plea was, “God be merciful to me, a sinner !” No merit, no goodness in man. precedes the forgiving love of God.

And seeing our ideas are not innate, but must all originally come from our senses, it is certainly necessary that you have senses capable of discerning objects of this kind: Not those only which are called natural senses, which in this respect profit nothing, as being altogether incapable of discerning objects of a spiritual kind; but spiritual senses, exercised to discern spiritual good and evil. It is necessary that you have the hear ting ear, and the seeing eye, emphatically so called; that you have a new class of senses opened in your soul, not depending on organs of flesh and blood, to be “the evidence of things not seen,” as your bodily senses are of visible things; to be the avenues to the invisible world, to discern spiritual objects, and to furnish you with ideas of what the outward “eye hath not seen, neither the ear heard.” 33. And till you have these internal senses, till the eyes of your understanding are opened, you can have no apprehension of divine things, no idea of them at all. Nor, consequently, till then, can you either judge truly, or reason justly, concern ing them; seeing your reason has no ground whereon to stand, no materials to work upon. 34. To use the trite instance: As you cannot reason con cerning colours, if you have no natural sight, because all the ideas received by your other senses are of a different kind; so that neither your hearing, nor any other sense, can supply your want of sight, or furnish your reason in this respect with matter to work upon: Soyou cannot reason concerning spiritual things, if you have no spiritual sight; because all your ideas received by your outward senses are of a different kind; yea, far more different from those received by faith or internal sensation, than the idea of colour from that of sound. These are only different species of one genus, namely, sensible ideas, received by exter nal sensation; whereas the ideas of faith differ toto genere from those of external sensation. So that it is not conceivable, that external sensation should supply the want of internal senses; or furnish your reason in this respect with matter to work upon. 35. What then will your reason do here?

What then will your reason do here? How will it pass from things natural to spiritual; from the things that are seen to those that are not seen; from the visible to the invisible world? What a gulf is here ! By what art will reason get over the immense chasm ? This cannot be till the Almighty come in to your succour, and give you that faith you have hitherto despised. Then upborne, as it were, on eagles’ wings, you shall soar away into the regions of eternity; and your enlightened reason shall explore even “the deep things of God; ” God himself “revealing them to you by his Spirit.” 36. I expected to have received much light on this head, from a treatise lately published, and earnestly recommended to me; I mean, “Christianity not founded on Argument.” But on a careful perusal of that piece, notwithstanding my prejudice in its favour, I could not but perceive, that the great design uni formly pursued throughout the work was, to render the whole of the Christian Institution both odious and contemptible. In order to this, the author gleans up, with great care and diligence, the most plausible of those many objections that have been raised against it by late writers, and proposes them with the utmost strength of which he was capable. To do this with the more effect, he personates a Christian: He makes a show of defend ing an avoweddoctrine of Christianity, namely, the supernatural influence of the Spirit of God; and often, for several sentences together, (indeed, in the beginning of almost every paragraph,) speaks so like a Christian, that not a few have received him according to his wish. Meanwhile, with all possible art and show of reason, and in the most laboured language, he pursues his point throughout, which is to prove, that “Christianity is con trary to reason;” or, that “no man acting according to the principles of reason can possibly be a Christian.” 37.

The forgiveness of sins is one of the first of those unseen things whereof faith is the evidence. And if you are sensible of this, will you quarrel with us concerning an indiffer ent circumstance of it? Will you think it an important objec tion, that we assert that this faith is usually given in a moment? First, let me entreat you to read over that authentic account of God’s dealings with men, the Acts of the Apostles. In this treatise you will find how he wrought from the beginning on those who received remission of sins by faith. And can you find one of these (except, perhaps, St. Paul) who did not receive it in a moment? But abundance you find of those who did, besides Cornelius and the three thousand. (Acts ii. 41.) And to this also agrees the experience of those who now receive the heavenly gift. Three or four exceptions only have I found in the course of several years;--perhaps you yourself may be added to that number, and one or two more whom you have known. But all the rest of those who from time to time among us have believed in the Lord Jesus were in a moment brought from darkness to light, and from the power of Satan unto God. 63. And why should it seem a thing incredible to you, who have known the power of God unto salvation, (whether he hath wrought thus in your soul or no; “for there are diversities of operations, but the same Spirit,”) that “the dead should hear the voice of the Son of God,” and in that moment live? Thus he useth to act, to show that when he willeth, to do is present with him. “Let there be light,” said God; “and there was light. He spoke the word, and it was done. Thus the heavens and the earth were created, and all the hosts of them.” And this manner of acting in the present case highly suits both his power and love. There is therefore no hinderance on God’s part; since “as his majesty is, so is his mercy.” And what ever hinderance there is on the part of man, when God speaketh, it is not.

That grisly phan tom, religion, (so you describe her,) will now and then haunt you still. Righteousness looking down from heaven is indeed to us no unpleasing sight. But how does it appear to you? Horribili super aspecta mortalibus instans ? * How often are you in fear of the very things you deny? How often in racking suspense? What, if there be an hereafter, a judgment to come, an unhappy eternity? Do you not start at the thought? Can you be content to be always thus? Shall it be said of you akso?-- “Here lies a dicer, long in doubt If death could kill the soul, or not : Here ends his doubtfulness; at last Convinced: But, O, the die is cast !” Or, are you already convinced there is no hereafter? What a poor state then are you in now? taking a few more dull turns upon earth, and then dropping into nothing ! What kind of spirit must you be of, if you can sustain yourself under the thought ! under the expectation of being in a few moments swept away by the stream of time, and then for ever swallow'd up, and lost In the wide womb of uncreated night ! But neither indeed are you certain of this; nor of anything else. It may be so; it may not. A vast scene is behind: * The following is Dr. Mason Good's translation of this quotation from Lucretius, and of the lines connected with it:-- “Them long the tyrant power Of SUPERSTItion sway’d, uplifting proud Her head to heaven, and with horrific limbs Brooding o'er earth.”--EDIT. But clouds and darkness rest upon it. All is doubt and uncer tainty. You are continually tossed to and fro, and have no firm ground for the sole of your foot. O let not the poor wis dom of man any longer exalt itself against the wisdom of God! You have fled from him long enough; at length, suffer your eyes to be opened by Him that made them. You want rest to your soul. Ask it of Him who giveth to all men liberally, and upbraideth not ! You are now a mere riddle to yourself, and your condition full of darkness and perplexity.

He is the sole Giver of every good gift, and the sole Author of every good work. There is no more of power than of merit in man; but as all merit is in the Son of God, in what he has done and suffered for us, so all power is in the Spirit of God. And therefore every man, in order to believe unto salvation, must receive the Holy Ghost. This is essentially necessary to every Christian, not in order to his working miracles, but in order to faith, peace, joy, and love,--the ordinary fruits of the Spirit. Although no man on earth can explain the particular manner wherein the Spirit of God works on the soul, yet whosoever has these fruits, cannot but know and feel that God has wrought them in his heart. Sometimes He acts more particularly on the understanding, opening or enlightening it, (as the Scripture speaks,) and re vealing, unveiling, discovering to us “the deep things of God.” Sometimes He acts on the wills and affections of men; withdrawing them from evil, inclining them to good, inspiring (breathing, as it were) good thoughts into them : So it has frequently been expressed, by an easy, natural metaphor, strictly analogous to r", Trvevua, spiritus, and the words used in most modern tongues also, to denote the third person in the ever-blessed Trinity. But however it be expressed, it is certain all true faith, and the whole work of salvation, every good thought, word, and work, is altogether by the operation of the Spirit of God. II. 1. I come now to consider the principal objections which have lately been made against these doctrines. I know nothing material which has been objected as to the nature of justification; but many persons seem to be very confused in their thoughts concerning it, and speak as if they had never heard of any justification antecedent to that of the last day. To clear up this, there needs only a closer inspection of our Articles and Homilies; wherein justifica tion is always taken for the present remission of our sins.

(3.) It is the preaching of remission of sins through Jesus Christ, which alone answers the true ends of devotion. And this will always be accompanied with the co-operation of the Holy Spirit; though not always with sudden agonies, roarings, screamings, tremblings, or droppings down. Indeed, if God is pleased at any time to permit any of these, I cannot hinder it. Neither can this hinder the work of his Spirit in the soul; which may be carried on either with or without them. But, (4.) I cannot apprehend it to be any reasonable proof, that “this is not the work of God,” that a convinced sinner should “fall into an extreme agony, both of body and soul; ” (Journal III., p.26;) that another should “roar for the disquietness of her heart; ” (p. 40;) that others should scream or “cry with a loud and bitter cry, ‘What must we do to be saved?’” (p. 50;) that others should “exceedingly tremble and quake; ” (p. 58;) and others, in a deep sense of the majesty of God, “should fall prostrate upon the ground.” (P. 59.) Indeed, by picking out one single word from a sentence, and then putting together what you had gleaned in sixty or seventy pages, you have drawn a terrible group for them who look no farther than those two lines in the “Observations.” But the bare addition of half a line to each word, just as it stands in the place from which you quoted it, reconciles all both to Scripture and reason; and the spectre-form vanishes away. You have taken into your account ravings and madnesses too. As instances of the former, you refer to the case of John Hay don, (p. 44,) and of Thomas Maxfield. (P. 50.) I wish you would calmly consider his reasoning on that head, who is not prejudiced in my favour: “What influence sudden and sharp awakenings may have upon the body, I pretend not to explain. But I make no question, Satan, so far as he gets power, may exert himself on such occasions, partly to hinder the good work in the persons who are thus touched with the sharp arrows of conviction, and partly to disparage the work of God, as if it tended to lead people to distraction.” For instances of madness you refer to pages 88,90, 91, 92, 93.

92, 93, to be another instance of madness, I contend not. It was because I did not understand that uncommon case that I prefaced it with this reflection: “The fact I nakedly relate, and leave every man to his own judgment upon it.” Only be pleased to observe, that this madness, if such it was, is no more chargeable upon me than upon you. For the subject of it had no relation to, or commerce with, me; nor had I ever seen her before that hour. 5. Query the Fifth:--“Whether those exalted strains in religion, and an imagination of being already in a state of per fection, are not apt to lead men to spiritual pride, and to a con tempt of their fellow Christians; while they consider them as only going on in what they call the low and imperfect way, (that is, as growing in grace and goodness only by degrees,) even though it appear by the lives of those who are considered by them as in that low and imperfect way, that they are persons who are gradually working out their salvation by their own honest endeavours, and through the ordinary assistances of God’s grace; with an humble reliance upon the merits of Christ for the pardon of their sins, and the acceptance of their sincere though imperfect services.” I must divide this query too; but first permit me to ask, What do you mean by “those exalted strains in religion?” I have said again and again, I know of no more exalted strain than, “I will love thee, O Lord my God:” Especially accord ing to the propriety of David’s expression, Tris Tort-s: Ex intimis visceribus diligam te, Domine.” This premised, let us go on step by step. Query 1. Whether the preaching of “loving God from our inmost bowels,” is not apt to lead men to spiritual pride, and to a contempt of their fellow Christians. Answer. No : But, so far as it takes place, it will humble them to the dust. Q. 2. Whether an imagination of being already in a state of perfection is not apt to lead men into spiritual pride. * I will love thee from my inmost bowels. A. (1) If it be a false imagination, it is spiritual pride. (2.) But true Christian perfection is no other than humble love. Q. 3.

These do not tend to weaken either thenatural or civil relations among men; or to lead inferiors to a disesteem of their superiors, even where those superiors are neither good nor sober men. Query the Seventh --“Whether a gradual improvement in grace and goodness is not a better foundation of comfort, and of an assurance of a gospel new-birth, than that which is founded on the doctrine of a sudden and instantaneous change; which, if there be any such thing, is not easily distinguished from fancy and imagination; the workings whereof we may well sup pose to be more strong and powerful, while the person considers himself in the state of one who is admitted as a candidate for such a change, and is taught in due time to expect it.” Let us go one step at a time. Query 1. Whether a gradual improvement in grace and goodness is not a good foundation of comfort. Answer. Doubtless it is, if by grace and goodness be meant the knowledge and love of God through Christ. Q. 2. Whether it be not a good foundation of an assurance of a gospel new-birth. A. If we daily grow in this knowledge and love, it is a good proof that we are born of the Spirit. But this does in mowise supersede the previous witness of God's Spirit with ours, that we are the children of God. And this is properly the foundation of the assurance of faith. Q. 3. Whether this improvement is not a better foundation of comfort, and ofanassuranceofagospel new-birth, than that which is founded on the doctrine of a sudden and instantaneous change. A. A better foundation than that. That 1 What? To what substantive does this refer? According to the rulesofgrammar, (for all the substantives are in the genitive case, and, conse quently, to be considered as only parts of that which governs them,) you must mean a better foundation than that foundation which is founded on this doctrine. As soon as I understand the question, I will endeavour to answer it. Q. 4. Can that sudden and instantaneous change be easily distinguished from fancy and imagination? A. Just as easily as light from darkness; seeing it brings with it a peace that passeth all understanding, a joy unspeak able, full of glory, the love of God and all mankind filling the heart, and power over all sin.

And the properties thereof are, that the pure word of God be preached therein, and the sacraments duly administered.” 7. Before I take my leave I cannot but recommend to you that advice of a wise and good man,-- “Be calm in arguing; for fierceness makes Error a fault, and truth discourtesy.” I am grieved at your extreme warmth : You are in a thorough ill-humour from the very beginning of your book to the end. This cannot hurt me; but it may yourself. And it does not at all help your cause. If you denounce against me all the curses from Genesis to the Revelation, they will not amount to one argument. I am willing (so far as I know myself) to be reproved either by you or any other. But whatever you do, let it be done in love, in patience, in meekness of wisdom. V. 1. With regard to the Author of faith and salvation, abundance of objections have been made; it being a current opinion, that Christians are not now to receive the Holy Ghost. Accordingly, whenever we speak of the Spirit of God, of his operations on the souls of men, of his revealing unto us the things of God, or inspiring us with good desires or tempers; whenever we mention the feeling his mighty power “work ing in us” according to his good pleasure; the general answer we have to expect is, “This is rank enthusiasm. So it was with the Apostles and first Christians. But only enthusiasts pretend to this now.” Thus all the Scriptures, abundance of which might be pro duced, are set aside at one stroke. And whoever cites them, as belonging to all Christians, is set down for an enthusiast. The first tract I have seen wrote expressly on this head, is remarkably entitled, “The Operations of the Holy Spirit im perceptible; and how Men may know when they are under the Guidance and Influence of the Spirit.” You begin: “As we have some among us who pretend to a more than ordinary guidance by the Spirit,” (indeed I do not; I pretend to no other guidance than is ordinarily given to all Christians,) “it may not be improper to discourse on the operations of God’s Holy Spirit.

The first tract I have seen wrote expressly on this head, is remarkably entitled, “The Operations of the Holy Spirit im perceptible; and how Men may know when they are under the Guidance and Influence of the Spirit.” You begin: “As we have some among us who pretend to a more than ordinary guidance by the Spirit,” (indeed I do not; I pretend to no other guidance than is ordinarily given to all Christians,) “it may not be improper to discourse on the operations of God’s Holy Spirit. “To this end be thou pleased, O gracious Fountain of Truth, to assist me with thy heavenly direction, in speaking of thee.” Alas, Sir, what need have you to speak any more? You have already granted all I desire, viz., that we may all now enjoy, and know that we do enjoy, the heavenly direction of God’s Spirit. However, you go on, and observe that the extraordinary gifts of the Holy Ghost were granted to the first Christians only, but his ordinary graces to all Christians in all ages; both which you then attempt to enumerate; only suspending your discourse a little, when “some conceited enthusiasts” come in your way. 2. You next inquire, “after what manner these graces are raised in our souls;” and answer, “How to distinguish these heavenly motions from the natural operations of our minds, we have no light to discover; the Scriptures declaring, that the operations of the Holy Spirit are not subject to any sensible feelings or perceptions. For what communication can there be between feelings which are properties peculiar to matter, and the suggestions of the Spirit? All reasonable Christians believe that he works his graces in us in an imperceptible manner; and that there is no sensible difference between his and the natural operations of our minds.” I conceive this to be the strength of your cause. To support that conclusion, that the operations of the Spirit are impercep tible, you here allege, (1) “That all reasonable Christians believe this.” So you say; but I want proof. (2.) “That there can be no communications” (Ifear you mistook the word) “between the suggestions of the Spirit, and feelings which are properties peculiar to matter.” How ! Are the feelings now in question “properties peculiar to matter?” the feeling of peace, joy, love, or any feelings at all?

Are the feelings now in question “properties peculiar to matter?” the feeling of peace, joy, love, or any feelings at all? I can no more understand the philosophy than the divinity of this. (3.) “That the Scriptures declare the operations of the Spirit are not subject to any sensi ble feelings.” You are here disproving, as you suppose, a propo sition of mine. But are you sure you understand it? By feel ing, I mean, being inwardly conscious of. By the operations of the Spirit, I do not mean the manner in which he operates, but the graces which he operates in a Christian. Now, be pleased to produce those scriptures which declare that a Christian cannot feel or perceive these operations. 3. Are you not convinced, Sir, that you have laid to my charge things which I know not? I do not gravely tell you (as much an enthusiast as you over and over affirm me to be) that I sensibly feel (in your sense) the motions of the Holy Spirit. Much less do I make this, any more than “convulsions, agonies, howlings, roarings, and violent contortions of the body,” either “certain signs of men’s being in a state of sal vation,” or “necessary in order thereunto.” You might with equal justice and truth inform the world, and the worshipful the magistrates of Newcastle, that I make seeing the wind, or feeling the light, necessary to salvation. Neither do I confound the extraordinary with the ordinary operations of the Spirit. And as to your last inquiry, “What is the best proof of our being led by the Spirit P” I have no exception to that just and scriptural answer which you your self have given,-“A thorough change and renovation of mind and heart, and the leading a new and holy life.” 4. That I confound the extraordinary with the ordinary operations of the Spirit, and therefore am an enthusiast, is also strongly urged, in a charge delivered to his Clergy, and lately published, by the Lord Bishop of Lichfield and Coventry. 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.

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.

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. 11.) “I propose, Thirdly, to specify some of the chief passages of Scripture that are misapplied by modern enthusiasts, and to show that they are to be interpreted chiefly, if not only, of the apostolical Church; and that they very little, if at all, relate to the present state of Christians.” (P. 12.) “I begin,” says your Lordship, “with the original promise of the Spirit, as made by our Lord a little before he left the world.” I must take the liberty to stop your Lordship on the threshold. I deny that this is the original promise of the Spirit. I expect his assistance, in virtue of many promises some hundred years prior to this. If you say, “However, this is the original or first promise of the Spirit in the New Testament:” No, my Lord; those words were spoken long before: “He shall baptize you with the Holy Ghost, and with fire.” Will you reply?--“Well, but this is the original promise made by our Lord.” I answer, Not so, neither; for it was before this Jesus himself stood and cried, “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. And this he spake of the Spirit, which they should receive who believed on him.” (Ov eple}\}\ov Aap gavew ot tria Tevovres eus avtov.) If I mistake not, this may more justly be termed, our Lord’s original promise of the Spirit. And who will assert that this is to be “interpreted chiefly, if not only, of the apostolical Church 7” 5. Your Lordship proceeds: “It occurs in the fourteenth and sixteenth chapters of St. John’s Gospel; in which he uses these words.” In what verses, my Lord?" Why is not this specified ?

John’s Gospel; in which he uses these words.” In what verses, my Lord?" Why is not this specified ? unless to furnish your Lordship with an opportu nity of doing the verythings whereof you before complained,-- of “confounding passages of a quite contrary nature, and jum bling together those that relate to the extraordinary operations of the Spirit, with those that relate to his ordinary influences?” You cite the words thus: “‘When the Spirit of truth is come, he will guide you into all truth, and he will show you things to come.’ These are nearly the words that occur. (xvi. 13.) “And again: ‘The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” These words occur in the fourteenth chapter, at the twenty-sixth verse.” But, my Lord, I want the original promise still; the origi mal, I mean, of those made in this very discourse. Indeed your margin tells us where it is, (xiv. 16,) but the words appear not. Taken together with the context, they run thus: “If ye love me, keep my commandments. * I take it for granted, that the citation of texts in the margin, which is totally wrong, is a blunder of the printer's. “And I will pray the Father, and he will give you another Comforter, that he may abide with you for ever: “Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him.” (xiv. 15-17.) My Lord, suffer me to inquire why you slipped over this text. Was it not (I appeal to the Searcher of your heart 1) because you was conscious to yourself that it would neces sarily drive you to that unhappy dilemma, either to assert that for ever, ets Tov atova, meant only sixty or seventy years; or to allow that the text must be interpreted of the ordinary operations of the Spirit, in all future ages of the Church 9 And indeed that the promise in this text belongs to all Christians, evidently appears, not only from your Lordship’s own concession, and from the text itself, (for who can deny that this Comforter, or Paraclete, is now given to all them that believe?) but also from the preceding, as well as follow ing, words.

But this is the very question, which is not to be begged, but proved. (2) You say, “The Spirit's ‘bringing all things to their remembrance, whatsoever he had said unto them, can not possibly be applied to any other persons but the Apostles.” Cannot be applied ! This is a flat begging the question again, which I cannot give up without better reasons. (3) “The gifts of prophecy and of being “guided into all truth, and taught all things, can be applied only to the Apostles, and those of that age who were immediately inspired.” Here your Lordship, in order the more plausibly to beg the question again, “jumbles together the extraordinary with the ordinary operations of the Spirit.” The gift of prophecy, we know, is one of his extra ordinary operations; but there is not a word of it in this text; nor, therefore, ought it to be “confounded with his ordinary operations,” such as the being “guided into all truth,” (all that is necessary to salvation,) and taught all (necessary) things, in a due use of the means he hath ordained. (Verse 26.) In the same manner, namely, in a serious and constant use of proper means, I believe the assistance of the Holy Ghost is given to all Christians, to “bring all things needful to their remembrance,” whatsoever Christ hath spoken to them in his word. So that I see no occasion to grant, without some kind of proof, (especially considering the occasion of this, and the scope of the preceding verses,) that even “this promise cannot possibly be applied to any other persons but the Apostles.” 7. In the same discourse of our Lord we have a third pro mise of the Comforter: The whole clause runs thus: “If I go not away, the Comforter will not come unto you; but if I go, I will send him unto you. “And when he is come, he will reprove,” or convince, “the world of sin, and of righteousness, and of judgment: “Of sin, because they believe not on me; “Of righteousness, because I go to my Father, and ye see me no more; “Of judgment, because the prince of this world is judged.

“And when he is come, he will reprove,” or convince, “the world of sin, and of righteousness, and of judgment: “Of sin, because they believe not on me; “Of righteousness, because I go to my Father, and ye see me no more; “Of judgment, because the prince of this world is judged. “I have yet many things to say unto you; but ye cannot bear them now: But when he shall come, the Spirit of truth, he will guide you into all truth; and he will show you things to come.” (xvi. 7-13.) There is only one sentence here which has not already been considered, “He will show you things to come.” And this, it is granted, relates to the gift of prophecy, one of the extraordinary operations of the Spirit. The general conclusion which your Lordship draws is expressed in these words: “Consequently, all pretensions to the Spirit, in the proper sense of the words of this promise, (that is, of these several texts of St. John,) are vain and insignificant, as they are claimed by modern enthusiasts.” And in the end of the same paragraph you add, “None but the ordinary operations of the Spirit are to be now expected, since those that are of a miraculous (or extraordinary) kind are not pretended to, even by modern enthusiasts.” My Lord, this is surprising. I read it over and over before I could credit my own eyes. I verily believe, this one clause, with unprejudiced persons, will be an answer to the whole book. You have been vehemently crying out all along against those enthusiastical pretenders; nay, the very design of your book, as you openly declare, was “to stop the growth of their enthusi asm; who have had the assurance” (as you positively affirm, page 6) “to claim to themselves the extraordinary operations of the Holy Spirit.” And here you as positively affirm that those extraordinary operations “are not pretended to ” by them at all ! 8.

8. Yet your Lordship proceeds: “The next passage of Scrip ture I shall mention, as peculiarly belonging to the primitive times, though misapplied to the present state of Christians by modern enthusiasts, is what relates to the “testimony of the Spirit, and ‘praying by the Spirit, in the eighth chapter of the Epistle to the Romans.” (Page 16.) I believe it incumbent upon methoroughly to weigh the force of your Lordship's reasoning on this head. You begin: “After St. Paul had treated of that spiritual principle in Christians, which enables them “to mortify the deeds of the body, he says, “If any man have not the Spirit of Christ, he is none of his.” This makes the distinction of a true Christian, particularly in opposition to the Jews.” I apprehend it is just here that your Lordship turns out of the way, when you say, “particularly in opposition to the Jews.” Such a particular opposition I cannot allow, till some stronger proof is produced, than St. Paul’s occa sionally mentioning, six verses before, “the imperfection of the Jewish law.” Yet your Lordship's mind is so full of this, that after repeat ing the fourteenth and fifteenth verses, “As many as are led by the Spirit of God, they are the sons of God: For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father !” you add, “In the former part of this verse, the Apostle shows again the imperfection of the Jewish law.” This also calls for proof; otherwise it will not be allowed, that he here speaks of the Jew ish law at all; not, though we grant that “the Jews were sub ject to the fear of death, and lived, in consequence of it, in a state of bondage.” For are not all unbelievers, as well as the Jews, more or less, in the same fear and bondage? Your Lordship goes on : “In the latter part of the verse he shows the superiority of the Christian law to that of the Jews.” (P. 18.) Where is the proof, my Lord?

18.) Where is the proof, my Lord? How does it appear that he is speaking either of the Christian or Jewish law in those words, “Ye have received the Spirit of adop tion, whereby we cry, Abba, Father?” However, you infer, “Christians them are the adopted sons of God, in contradistinc tion to the Jews, as the former had the gifts of the Holy Ghost, which none of the latter had at that time; and the body of the Jews never had.” No, nor the body of the Christians neither: So that, if this be a proof against the Jews, it is the very same against the Christians. I must observe farther on the preceding words, (1.) That your Lordship begins here, to take the word Christians in a new and peculiar sense, for the whole body of the then Christian Church. (2) That it is a bad inference: “As (or because) they had the gifts of the Holy Ghost, therefore they were the sons of God.” On the one hand, if they were the children of God, it was not because they had those gifts. On the other, a man may have all those gifts, and yet be a child of the devil. 9. I conceive, not only that your Lordship has proved nothing hitherto, not one point that has any relation to the question, but that, strictly speaking, you have not attempted to prove any thing, having taken for granted whatever came in your way. In the same manner you proceed, “The Apostle goes on, ‘The Spirit itself beareth witness with our spirit, that we are the children of God.” This passage, as it is connected with the pre ceding one, relates to the general adoption of Christians, or their becoming the sons of God instead of the Jews.”--“This pas sage relates”--How is that proved? by its connexion with the preceding? In mowise, unless it be good arguing to prove ignotum per ignotius.” It has not yet been proved, that the preceding passage itself has any relation to this matter. * An unknown proposition by one that is less known.--EDIT. Your Lordship adds, “But what was the ground of this pre ference that was given to Christians?

Your Lordship adds, “But what was the ground of this pre ference that was given to Christians? It was plainly the mira culous gifts of the Spirit, which they had, and which the Jews had not.” This preference given to Christians was just before expressed by their becoming the sons of God instead of the Jews. Were the gifts of the Spirit then the ground of this pre ference, the ground of their becoming the sons of God? What an assertion is this ! And how little is it mended, though I al low that “these miraculous gifts of the Spirit were a testimony that God acknowledged the Christians to be his people, and not the Jews;” since the Christians, who worked miracles, did it, not “by the works of the law,” but by “the hearing of faith !” Your Lordship concludes, “From these passages of St. Paul, compared together, it clearly follows, that the fore-men tioned testimony of the Spirit was the public testimony of miraculous gifts; and, consequently, the witness of the Spirit that we are the children of God, cannot possibly be applied to the private testimony of the Spirit given to our own con sciences, as is pretended by modern enthusiasts.” (P. 20.) If your conclusion, my Lord, will stand without the pre mises, it may; but that it has no manner of connexion with them, I trust does partly, and will more fully, appear, when we view the whole passage to which you refer; and I believe that passage, with very little comment, will prove, in direct oppo sition to that conclusion, that the testimony of the Spirit, there mentioned, is not the public testimony of miraculous gifts, but must be applied to the private testimony of the Spirit, given to our own consciences. 10. St. Paul begins the eighth chapter of his Epistle to the Romans, with the great privilege of every Christian believer, (whether Jew or Gentile before,) “There is now no con demnation for them that are in Christ Jesus,” engrafted into him by faith, “who walk not after the flesh, but after the Spirit. For” now every one of them may truly say, “The law,” or power, “of the Spirit of life in Christ Jesus,” given unto me for his sake, “hath made me free from the law,” or power, “of sin and death.

For” now every one of them may truly say, “The law,” or power, “of the Spirit of life in Christ Jesus,” given unto me for his sake, “hath made me free from the law,” or power, “of sin and death. For that which the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin,” did, when he “ con demned,” crucified, put to death, destroyed, “sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh, mind the things of the flesh; but they that are after the Spirit, the things of the Spirit.” (Verses 1-5.) Is it not evident, that the Apostle is here describing a true. Christian, a holy believer?--in opposition, not particularly to a Jew, much less to the Jewish law, but to every unholy man, to all, whether Jews or Gentiles, “who walk after the flesh?” He goes on: “For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: For it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot. please God.” (Verses 6-8.) The opposition between a holy and unlıoly man is still glar ing and undeniable. But can any man discern the least glim mering of opposition between the Christian and the Jewish law? The Apostle goes on: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of Him that raised up Jesus from the dead dwell in you, he that. raised up Christ from the dead shall also quicken your mortal bodies by his Spirit which dwelleth in you. Therefore, bre thren, we are debtors, not to the flesh, to live after the flesh.

Therefore, bre thren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: But if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God.” (Verses 9-14.) Is there one word here, is there any the least intimation, of miraculous gifts, or of the Jewish law? It follows, “For ye have not received the Spirit of bondage again to fear; ” such as all sinners have, when they are at first stirred up to seek God, and begin to serve him from a slavish fear of punishment; “but ye have received the Spirit. of adoption,” of free love, “whereby we cry, Abba, Father. The Spirit itself,” which God “hath sent forth into our hearts, crying, Abba, Father, beareth witness with our spirit, that we are the children of God.” (Verses 15, 16.) I am now willing to leave it, without farther comment, to the judgment of every impartial reader, whether it does not. appear from the whole scope and tenor of the text and con text taken together, that this passage does not refer to the Jewish law, nor to the public testimony of miracles; neither of which can be dragged in without putting the utmost force on the natural meaning of the words. And if so, it will fol low, that this “witness of the Spirit” is the private testimony given to our own consciences; which, consequently, all sober Christians may claim, without any danger of enthusiasm. 11. “But I go on,” says your Lordship, “to the considera tion of the other passages in the same chapter, relating to our praying by the Spirit, namely, at verses 26 and 27, which run thus: “Likewise the Spirit also helpeth our infirmities: For we know not what we should pray for as we ought : But the Spirit itself maketh intercession for us with groanings which cannot be uttered. And He that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh interces sion for the saints according to the will of God.’” (P. 21.) Here is a circumstance highly needful to be observed, be fore we enter upon this question. Your Lordship undertakes to fix the meaning of an expression used by St.

Your Lordship undertakes to fix the meaning of an expression used by St. Paul, in the fourteenth chapter of his first Epistle to the Corinthians. And in order thereto, you laboriously explain part of the eighth chapterof the Romans. My Lord, how is this? Will it be said, “Why, this is often alleged to prove the wrong sense of that scripture?” I conceive, this will not salve the matter at all. Your Lordship had before laid down a particular method, as the only sure one whereby to distinguish what scriptures belong to all Christians, and what do not. This method is, the considering the occasion and scope of those passages, by com paring the text and context together. You then propose, by the use of this method, to show, that several texts have been misapplied by enthusiasts. One of these is the fifteenth verse of the fourteenth chapter of the first Epistle to the Corin thians. And to show, that enthusiasts have misapplied this, you comment on the eighth chapter to the Romans ! However, let us weigh the comment itself. The material part of it begins thus: “Now he adds another proof of the truth of Christianity: “Likewise the Spirit helpeth our infirmities,” or our distresses, for aoréevetats signifies both.” (P. 22.) I doubt that: I require authority for it. “And then he mentions, in what instances he does so, viz., in prayers to God about afflictions.”--In nothing else, my Lord? Did he “help their infirmities” in no other instance than this? “‘We know not,’ says he, “what we should pray for as we ought.” That is, whether it be best for us to bear afflictions, or to be delivered from them. But the Spirit, or the gift of the Spirit, instructs us how to pray in a manner agreeable to the will of God.” “The Spirit, or the gift of the Spirit !” What marvellous reasoning is this? If these “are often put for each other,” what then? How is that evinced to be the case here? 12. “The Apostle goes on, ‘The Spirit itself maketh inter cession for us with groanings which cannot be uttered.’ That is, the spiritual or inspired person prayed in that capacity for the whole assembly.” (P. 23.) “That is !” Nay, that is again the very point to be proved, else we get not one step farther.

23.) “That is !” Nay, that is again the very point to be proved, else we get not one step farther. “The Apostle goes on thus, (verse 27,) “And he that search eth the hearts knoweth what is the mind of the Spirit, that is, of the spiritual or inspired person, ‘because he maketh interces sion for the saints, according to the will of God.” That is, God knows the intention of the spiritual person, who has the gift of prayer, which he uses for the benefit of the whole assembly; he, I say, leaves it entirely to God, whether it be best that they should suffer afflictions, or be delivered from them.” (Pp. 24,25.) My Lord, this is more astonishing than all the rest ! I was expecting all along, in reading the preceding pages, (and so, I suppose, was every thinking reader,) when your Lord ship would mention, that the person miraculously inspired for that intent, and praying, kata 6eov,” either for the support or deliverance of the people, should have the very petition which he asked of him. Whereas you intended no such thing ! but shut up the whole with that lame and impotent conclusion, “He leaves it to God whether it be best they should suffer afflictions, or be delivered from them.” Had he then that miraculous gift of God, that he might do what any common Christian mighthave done without it? Why, any person in the congregation might have prayed thus; nay, could not pray otherwise, if he had the ordinary grace of God: “Leaving it to God, whether he should suffer afflictions still, or be delivered from them.” Was it only in the apostolical age, that “the Spirit instructed Christians thus to pray?” Cannot a man pray thus, either for himself or others, unless he has the * According to [the will of] God.--EDIT. miraculous gift of prayer l--So, according to your Lordship's judgment, “to pray in such a manner, as in the event to leave the continuance of our sufferings, or our deliverance from them, with a due submission, to the good pleasure of God,” is one of those extraordinary operations of the Spirit, which none now pretend to but modern enthusiasts I beseech your Lordship to consider.

miraculous gift of prayer l--So, according to your Lordship's judgment, “to pray in such a manner, as in the event to leave the continuance of our sufferings, or our deliverance from them, with a due submission, to the good pleasure of God,” is one of those extraordinary operations of the Spirit, which none now pretend to but modern enthusiasts I beseech your Lordship to consider. Can you coolly maintain, that the praying with a due submission to the will of God, even in heavy affliction, is a miraculous gift, an extraordinary operation of the Holy Ghost? Is this peculiar to the primitive times? Is it what none but enthusiasts now pretend to? If not, then your Lordship’s own account of pray ing by the Spirit indisputably proves, that this is one of the ordinary privileges of all Christians to the end of the world. 13. “I go on,” your Lordship adds, “to another passage of Scripture, that has been entirely misapplied by modern enthu siasts: “And my speech and mypreaching were notwith enticing words of man’s wisdom, but in the demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God.” (1 Cor. ii. 4, 5.) “It is only necessary to evince, that by “the demonstration of the Spirit and of power’ is meant the demonstration of the truth of Christianity, that arises from the prophecies of the Old Testament, and the miracles of Christ and his Apostles.” (Pp. 27, 29.) Yes, it is necessary farther to evince, that these words bave no other meaning. But, First, how will you evince that they bear this? In order thereto, your Lordship argues thus: “The former seems to be the demonstration of the Spirit, with regard to the prophetical testimonies of Him.--And the demonstration of power must signify the power of God, exerted in miracles.” (P. 30.) “Must!” Why so? That 8vvauls often signifies miraculous power, is allowed,--but what follows? that it must mean so in this place? That still remains to be proved. Indeed your Lordship says, this “appears from the following verse, in which is assigned the reason for using this method of proving Christianity to be true, namely, “That your faith should not stand in the wisdom of men, but in the power of God.

Indeed your Lordship says, this “appears from the following verse, in which is assigned the reason for using this method of proving Christianity to be true, namely, “That your faith should not stand in the wisdom of men, but in the power of God. By the power of God, therefore, must necessarily be understood the miracles performed by Christ and his Apostles.” By the illa tive particle, “therefore,” this proposition should be an infer ence from some other: But what other I cannot yet discern. So that, for the present, I can only look upon it as a fresh instance of begging the question. “He goes on in the seventh, tenth, and following verses, to explain this ‘demonstration of the Spirit and of power.’” But he does not say one syllable therein, either of the ancient prophecies, or of miracles. Nor will it be easily proved, that he speaks either of one or the other, from the beginning of the chapter to the end. After transcribing the thirteenth verse, “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual,” your Lordship adds, “From which last passage it appears, that the words which the Holy Ghost is said to teach, must be the prophetical revelations of the Old Testament, which were discovered to the Apostles by the same Spirit.” I cannot apprehend how this appears. I cannot as yet see any connexion at all between the premises and the conclusion. Upon the whole, I desire any calm and serious man to read over this whole chapter; and then he will easily judge what is the natural meaning of the words in question; and whether (although it be allowed, that they were peculiarly fulfilled in the Apostles, yet) they do not manifestly belong, in a lower sense, to every true Minister of Christ. For what can be more undeniable than this, that our preaching also is vain, unless it be attended with the power of that Spirit who alone pierceth the heart? and that your hearing is vain, unless the same power be present to heal your soul, and to give you a faith which “standeth not in the wisdom of men, but in the power of God?” 14.

and that your hearing is vain, unless the same power be present to heal your soul, and to give you a faith which “standeth not in the wisdom of men, but in the power of God?” 14. “Another passage that,” your Lordship thinks, “has been misapplied by enthusiasts, but was really peculiar to the times of the Apostles, is 1 John ii. 20, 27: ‘Ye have an unction from the Holy One, and ye know all things.--But theanointing which ye have received of him abideth in you : And ye need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and is no lie. And even as it hath taught you, ye shall abide in him.’ Here the Apostle arms the true Christians against seducers, by an argument drawn from ‘the unction from the Holy One,” that was in, or rather, among them; that is, from the immediate inspiration of some of their Teachers.” (Pp. 35, 37.) Here it rests upon your Lordship to prove, as well as affirm, oF REASON AND RELIGION. 9I (1.) That ev should be translated among : (2.) That this “unction from the Holy One” means the inspiration of some of their Teachers. The latter your Lordship attempts to prove thus:-- “The inspired Teachers of old were set apart for that office, by an extraordinary effusion of the Holy Ghost: Therefore, “‘The unction from the Holy One here means such an effusion.” (P. 38.) I deny the consequence; so the question is still to be proved. Your Lordship's second argument is drawn from the twenty sixth verse of the fourteenth chapter of St. John's Gospel. Proposed in form, it will stand thus:-- “If those words, “He shall teach you all things, relate only to a miraculous gift of the Holy Ghost, then these words, ‘The same anointing teacheth you of all things, relate to the same miraculous gift : “But those words relate only to a miraculous gift : “Therefore these relate to the same.” I conceive, it will not be very easy to make good the conse quence in the first proposition. But I deny the minor also: The contradictory whereto, I trust, has appeared to be true.

It is granted, that he interprets not only John xvi. 13, but also both the passages in the fourteenth chapter, as primarily belonging to the Apostles. Yet part of his comment on the twenty-sixth verse is as follows: “Such is that grace,” of the Comforter, “that if it finds sad ness, it takes it away; if evil desire, it consumes it. It casts out fear, and suffers him that receives it to be a man no longer, but translates him, as it were, into heaven. Hence “none of them counted anything his own, but continued in prayer, with glad ness and singleness of heart. For this chiefly is their need of the Holy Ghost; for the fruit of the Spirit is joy, peace, faith, meekness. Indeed spiritual men often grieve; but that grief is sweeter than joy: For whatever is of the Spirit is the great est gain, as whatever is of the world is the greatest loss. Let us therefore in keeping the commandments,” according to our Lord’s exhortation, verse 15, “secure the unconquerable assist ance of the Spirit, and we shall be nothing inferior to angels.” St. Chrysostom here, after he had shown that the promise of the Comforter primarily belonged to the Apostles, (and who ever questioned it?) undemiably teaches, that, in a secondary sense, it belongs to all Christians; to all spiritual men, all who keep the commandments. I appeal, therefore, to all mankind, whether his authority, touching the promiseof our Lord in these texts, does not overthrow the proposition it was cited to prove? Although your Lordship names no other author here, yet you say, “The assigned sense of these passages was confirmed by the authority of Origen.” (P. 42.) It is needful, therefore, to add what occursin his Works with regard to the presentquestion. He occasionally mentions this promise of our Lord, in four several places. But it is in one only that he speaks perti nently to the point in hand, (vol. ii., p. 403, Edit. Bened.) where his words are these :-- “‘When the Spirit of truth is come, he will guide you into all truth, and he will teach you all things.’ The sum of all good things consists in this, that a man be found worthy to receive the grace of the Holy Ghost.

Bened.) where his words are these :-- “‘When the Spirit of truth is come, he will guide you into all truth, and he will teach you all things.’ The sum of all good things consists in this, that a man be found worthy to receive the grace of the Holy Ghost. Otherwise, nothing will be accounted perfectin him who hath not the Holy Spirit.” Do these words confirm that “sense of those passages which your Lordship had assigned ?” Rather do they not utterly overturn it, and prove (as above) that although this promise of our Lord primarily belongs to the Apostles, yet, in the secondary sense, it belongs (according to Origen’s judgment) to all Christians in all ages? 17. The fourth text mentioned as belonging to the first Christians only, is Romans viii. 15, 16; and it is said, page 26, “This interpretation is confirmed by the authority of the most eminent fathers.” The reader is particularly referred to Origen and Jerome in locum. But here seems to be a mistake of the name. Jerome in locum should mean, Jerome upon the place, upon Romans viii. 15, 16. But I cannot perceive that there is one word upon that place, in all St. Jerome's Works. Nor indeed has Origen commented upon it any more than Jerome. But he occasionally mentions it in these words:-- “He is a babe who is fed with milk; but if he seeks the things that are above, without doubt he will be of the number of those who “receive not the spirit of bondage again unto fear, but the Spirit of adoption, through whom they cry, ‘Abba, Father.’” (Vol. i., p. 79.) Again: “The fulness of time is come; when they who are willing receive the adoption, as Paul teaches in these words, ‘Ye have not received the spirit of bondage again unto fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father!’ And it is written in the Gospel according to St. John, ‘To as many as received him, to them gave he power to become the sons of God, even to then that believe in his name.’” (Vol. i., pp.

i., pp. 231, 232.) Yet again: “Every one that is born of God, and doth not commit sin, by his very actions saith, “Our Father which art in heaven; ‘the Spirit itself bearing witness with their spirit, that they are the children of God.’” (Ibid.) According to Origen, therefore, this testimony of the Spirit is not any public testimony by miracles, peculiar to the first times, but an inward testimony, belonging in common to all that are born of God; and consequently the authority of Origen does not “confirm that interpretation” neither, but absolutely destroys it. 18. The last authority your Lordship appeals to on this text is, “that of the great John Chrysostom, who reckons the testimony of the Spirit of adoption by which we cry, ‘Abba, Father, among the miraculous gifts of the Spirit.” “I rather choose” (your Lordship adds, p. 26) “to refer you to the words of St. Chrysostom, than to transcribe them here, as having almost translated them in the present account of the testimony of the Spirit.” However, I believe it will not be labour lost to transcribe a few of those words. It is in his comment on the fourteenth verse, that he first mentions St. Paul’s comparison between a Jew and a Chris tian. How fairly your Lordship has represented this, let every reader judge:- “‘As many as are led by the Spirit of God, they are the sons of God.”--Whereas the same title had been given of old to the Jews also, he shows in the sequel, how great a difference there is between that honour and this. For though, says he, the titles are the same, yet the things are not. And he plainly proves it, by comparing both what they had received, and what they looked for. And first he shows what they had received, viz., a ‘spirit of bondage. Therefore he adds, “Ye have not received the spirit of bondage again unto fear; but ye have received the Spirit of adoption.’ What means the spirit of fear?-Observe their whole life, and you will know clearly. For punishments were at their heels, and much fear was on every side, and before their face. But with us it is not so.

But with us it is not so. For our mind and conscience are cleansed, so that we do all things well, not for fear of present punishment, but through our love of God, and an habit of virtue. They therefore, though they were called sons, yet were as slaves; but we, being made free, have received the adoption, and look not for a land of milk and honey, but for heaven. “He brings also another proof, that we have the Spirit of adoption, by which, says he, we cry, ‘Abba, Father. This is the first word we utter ueta tas 6avuaatas obvas exceivas, scal Tov £evov cat Trapabokov Xoxevuatov voluov; after those amazing throes, (or birth-pangs,) and that strange and won derful manner of bringing forth. “He brings yet another proof of the superiority of those who had this Spirit of adoption: ‘The Spirit itself beareth witness with our spirit that we are the children of God.' I prove this, says he, not only from the voice itself, but also from the cause whence that voice proceeds: For the Spirit suggests the words while we thus speak, which he hath elsewhere expressed more plainly, ‘God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father!’ But what is, ‘The Spirit beareth witness with our spirit?” He means, the Paraclete by the gift given unto us.” (But that this was an extraordinary gift, we have no intimation at all, neither before nor after.) “And when ‘the Spirit beareth witness, what doubt is left? If a man or an angel spake, some might doubt; but when the Most High beareth witness to us, who can doubt any longer?” Now let any reasonable man judge how far your Lordship has “translated the words of St. Chrysostom; and whether he reckons the testimony of the Spirit among the miraculous gifts of the Holy Ghost,” or among those ordinary gifts of the Spirit of Christ which if a man have not he is none of his. 19. The fifth text your Lordship quotes, as describing a miraculous gift of the Spirit, is 1 Cor. xiv.

But the Spirit itself maketh intercession for us, with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit; because he maketh intercession for the saints, according to the will of God.” The Spirit which crieth, ‘Abba, Father, in the hearts of the saints, knowing well our groanings in this tabernacle, “maketh intercession for us to God, with groanings which cannot be uttered.’ To the same effect is that Scripture: ‘I will pray with the Spirit, I will pray with the understanding also.” (1 Cor. xiv. 15. For our understanding (or mind, o vows) cannot pray, if the Spirit do not pray before it, and the understanding, as it were, listen to it.” (Vol. i., p. 199.) Again: “I would know how the saints cry to God without a voice. The Apostle shows, ‘God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father !’ and he adds, “The Spirit itself maketh intercession for us, with groanings which cannot be uttered.’ And again, “He that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints, according to the will of God.” Thus, therefore, the Spirit making intercession for us with God, the cry of the saints is heard without a voice.” (Vol. ii., p. 146.) Once more in his Homily on Joshua : “Jesus our Lord doth not forsake us; but although when we would pray, “we know not what to pray for as we ought,’ yet ‘the Spirit itself maketh intercession for us with groan ings which cannot be uttered. Now the Lord is that Spirit: ” The Spirit assists our prayers, and offers them to God with groanings which we cannot express in words.” (Vol. ii., p. 419.) I believe all rational men will observe from hence, that Origen is so far from confirming, that he quite overturns, your Lordship’s interpretation of the sixteenth as well as the twenty-sixth verse of this chapter; seeing, in his judgment, both that testimony of the Spirit and this prayer belong to all Christians in all ages. 21. The sixth scripture which your Lordship has undertaken to show “relates only to the apostolical times,” is 1 Cor. ii. 4, 5. And “this interpretation also,” it is said, “is confirmed by the authority of Chrysostom, Origen, and other ancient writers.” (P.

And “this interpretation also,” it is said, “is confirmed by the authority of Chrysostom, Origen, and other ancient writers.” (P. 33.) With those other “ancient writers” I have no con cern yet. St. Chrysostom so far confirms this interpretation, as to explain that whole phrase “the demonstration of the Spirit and of power,” of “the power of the Spirit shown by miracles.” But he says not one word of any “proof of the Christian religion arising from the types and prophecies of the Old Testament.” Origen has these words:-- “Our word has a certain peculiar demonstration, more divine than the Grecian logical demonstration. This the Apostle terms, ‘the demonstration of the Spirit and of power;” of the Spirit, because of the prophecies, sufficient to convince any one, especially of the things that relate to Christ; of power, because of the miraculous powers, some footsteps of which still remain.” (Vol. i., p. 321.) Hence we may doubtless infer, that Origen judged this text to relate, in its primary sense, to the Apostles; but can we thence infer, that he did not judge it to belong, in a lower sense, to all true Ministers of Christ? Let us hear him speaking for himself in the same treatise: “‘And my speech and my preaching were not with entic ing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God.” Those who hear the word preached with power are themselves filled with power,” (N.B. not the power of working miracles,) “which they demon strate both in their disposition, and in their life, and in their striving for the truth unto death. But some, although they profess to believe, have not this power of God in them, but are empty thereof.” (P. 377.) (Did Origen, then, believe that the power mentioned in this text belonged only to the apostolical age?) “See the force of the word, conquering believers by a per suasiveness attended with the power of God!

377.) (Did Origen, then, believe that the power mentioned in this text belonged only to the apostolical age?) “See the force of the word, conquering believers by a per suasiveness attended with the power of God! I speak this to show the meaning of him that said, “And my speech and my preaching were not with the enticing words of man’s wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God.” This divine saying means, that what is spoken is not sufficient of itself (although it be true, and most worthy to be believed) to pierce a man’s soul, if there be not also a certain power from God given to the speaker, and grace bloom upon what is spoken; and this grace cannot be but from God.” After observing that this is the very passage which your Lordship mentions at the close of the other, but does not cite, I desire every unprejudiced person to judge, whether Origen does not clearly determine that the power spoken of in this text, is in some measure given to all true Ministers in all ages. 22. The last scripture which your Lordship affirms “to be peculiar to the times of the Apostles,” is that in the First Epistle of St. John, concerning the “unction of the Holy One.” To confirm this interpretation, we are referred to the au thority of “Origen and Chrysostom, on the parallel passages in St. John's Gospel.” (P. 42.) But it has appeared, that both these fathers suppose those passages to belong to all Christians; and, consequently, their authority (if these are parallel passages) stands full against this interpretation. Your Lordship subjoins, “I shall here only add that of the great Athanasius, who, in his epistle to Serapion, interprets the ‘unction from the Holy One, not mercly of divine grace, but of the extraordinary gifts of the Holy Spirit.” Nay, it is enough, if he interprets it at all of ordinary grace, such as is common to all Christians. And this your Lordship allows he does. But I cannot allow that he interprets it of any thing else. I cannot perceive that he interprets it at all “of the extraordinary gifts of the Holy Spirit.” His words are, “The Holy Spirit is called, and is, the unction and the seal.

I cannot perceive that he interprets it at all “of the extraordinary gifts of the Holy Spirit.” His words are, “The Holy Spirit is called, and is, the unction and the seal. For John writes, ‘The anointing which ye have received of him, abideth in you; and ye need not that any man should teach you, but as his anointing, his Spirit, “teacheth you of all things' Again : It is written in the Prophet Isaiah, “The Spirit of the Lord is upon me, because he hath anointed me.’ And Paul writes thus: “In whom also ye were sealed.’ And again: ‘Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” This anointing is the breath of the Son; so that he who hath the Spirit may say, ‘We are the sweet smelling savour of Christ. Because we are par takers of the Holy Spirit, we have the Son; and having the Son, we have ‘the Spirit crying in our hearts, Abba, Father.’” And so in his Oration against the Arians:-- “‘He sendeth the Spirit of his Son into our hearts, crying, Abba, Father.” His Son in us, invoking the Father, makes him to be called our Father. Certainly God cannot be called their Father, who have not the Son in their hearts.” Is it not easy to be observed here, (1.) That Athanasius makes “that testimony of the Spirit” common to all the children of God: (2.) That he joins “the anointing of the Holy One,” with that seal of the Spirit wherewith all that persevere are “sealed to the day of redemption:” And, (3.) That he does not, through out this passage, speak of the extraordinary gifts at all? Therefore, upon the whole, the sense of the primitive Church, so far as it can be gathered from the authors above cited, is, that “although some of the scriptures primarily refer to those extraordinary gifts of the Spirit which were given to the Apos tles, and a few other persons in the apostolical age; yet they refer also, in a secondary sense, to those ordinary operations of the Holy Spirit which all the children of God do and will experience, even to the end of the world.” 23.

Therefore, upon the whole, the sense of the primitive Church, so far as it can be gathered from the authors above cited, is, that “although some of the scriptures primarily refer to those extraordinary gifts of the Spirit which were given to the Apos tles, and a few other persons in the apostolical age; yet they refer also, in a secondary sense, to those ordinary operations of the Holy Spirit which all the children of God do and will experience, even to the end of the world.” 23. What I mean by the ordinary operations of the Holy Ghost, I sum up in the words of a modern writer:-- “Sanctification being opposed to our corruption, and answer ing fully to the latitude thereof, whatsoever of holiness and per fection is wanting in our nature must be supplied by the Spirit of God. Wherefore, being by nature we are totally void of all saving truth, and under an impossibility of knowing the will of God, this ‘Spirit searcheth all things, yea, even the deep things of God,” and revealeth them unto the sons of men, so that thereby the darkness of their understanding is expelled, and they are enlightenéd with the knowledge of God. The same Spirit which revealeth the object of faith generally to the universal Church, doth also illuminate the understanding of such as believe, that they may receive the truth. For ‘faith is the gift of God, not only in the object, but also in the act. And this gift is a gift of the Holy Ghost working within us.-- And as the increase of perfection, so the original of faith, is from the Spirit of God, by an internal illumination of the soul.” “The second part of the office of the Holy Ghost, is the renewing of man in all the parts and faculties of his soul. For our natural corruption consisting in an aversation of our wills, and a depravation of our affections, an inclination of them to the will of God is wrought within us by the Spirit of God. “The third part of this office is, to lead, direct, and govern usin our actions and conversations. “If we live in the Spirit,” quickened by his renovation, we must also ‘walk in the Spirit,” following his direction, led by his manuduction.

“If we live in the Spirit,” quickened by his renovation, we must also ‘walk in the Spirit,” following his direction, led by his manuduction. We are also animated and acted by the Spirit of God, who giveth ‘both to will and to do: And ‘as many as are’ thus ‘led by the Spirit of God, are the sons of God.” (Rom. viii. 14.) Moreover, that this direction may prove more effectual, we are guided in our prayers by the same Spirit; according to the promise, ‘I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplication.” (Zech. xii. 10.) Whereas then ‘this is the confidence which we have in him, that if we ask anything according to his will, he heareth us;” and whereas ‘we know not what we should pray for as we ought, the Spirit itself maketh intercession for us with groanings which cannot be uttered;’ and “he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints, according to the will of God.” (Rom. viii.27.) From which intercession,” (made for all true Christians,) “he hath the name of the Paraclete given him by Christ, who said, ‘I will pray the Father, and he will give you another Paraclete.” (John xiv. 16,26.)‘For if any man sin, we have a Paraclete with the Father, Jesus Christ the righteous,” saith St. John; ‘who maketh inter cession for us,” saith St. Paul. (Rom. viii. 34.) And we have ‘another Paraclete,” saith our Saviour; (John xiv. 16;) ‘which also maketh intercession for us,” saith St. Paul. (Rom. viii. 27.) A Paraclete, then, in the notion of the Scriptures, is an intercessor. “It is also the office of the Holy Ghost, to “assure us of the adoption of sons,’ to create in us a sense of the paternal love of God towards us, to give us an earnest of our everlasting inherit ance.

“It is also the office of the Holy Ghost, to “assure us of the adoption of sons,’ to create in us a sense of the paternal love of God towards us, to give us an earnest of our everlasting inherit ance. ‘The love of God is shed abroad in our hearts, by the Holy Ghost which is given untous.’ ‘For as many as are led by the Spirit of God, they are the sons of God.” “And because we are sons, God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father.’ ‘For we have not received the spirit of bondage again to fear; but we have received the Spirit of adoption, whereby we cry, Abba, Father; the Spirit itself bearing witness with our spirit, that we are the children of God.” (Verses 15, 16.) “As, therefore, we are born again by the Spirit, and receive from him our regeneration, so we are also by the same Spirit - assured of our adoption.” Because, being ‘sons, we are also heirs, heirs of God, and joint-heirs with Christ, by the same ‘Spirit we have the pledge, or rather the ‘earnest, of our inherit ance.” For ‘he which establishethus in Christ, and hath anointed us, is God; who hath also sealed us, and hath given us the earnest of his Spirit in our hearts:’ So that “we are sealed with that Holy Spirit of promise, which is the earnest of our inherit ance. The Spirit of God, as given unto us in this life, is to be looked upon as an earnest, being part of that reward which is promised, and, upon performance of the covenant which God hath made with us, certainly to be received.” Your Lordship observed, that “the interpretation of those passages which relate to the ‘unction from the Holy One,” depends on the sense of those other passages of Holy Scripture, particularly those in St. John’s Gospel.” Now, if so, then these words fix the sense of six out of the seven texts in question; and every one of them, in the judgment of this writer, describes the ordinary gifts bestowed on all Christians. It now rests with your Lordship to take your choice; either to condemn or to acquit both.

It now rests with your Lordship to take your choice; either to condemn or to acquit both. Either your Lordship must con demn Bishop Pearson for an enthusiast; (a man no ways inferior to Bishop Chrysostom;) or you must acquit me: for I have hisexpress authority on my side, concerning every text which I affirm to belong to all Christians. 24. But I have greater authority than his, and such as I rever ence only less than that of the oracles of God; I mean, that of our own Church. I shall close this head by setting down what occurs in her authentic records, concerning either our “receiving the Holy Ghost,” or his ordinary operations in all true Christians. In her Daily Service she teaches us all to beseech God “to grant us his Holy Spirit, that those things may please him which we do at this present, and that the rest of our life may be pure and holy;” to pray for our Sovereign Lord the King, that God would “replenish him with the grace of his Holy Spirit;” for all the Royal Family, that they may be “endued with his Holy Spirit, and enriched with his heavenly grace;” for all the Clergy and people, that he would “send down upon them the healthful Spirit of his grace;” for “the Catholic Church, that it may be guided and governed by his good Spirit;” and for all therein who at any time “make their com mon supplication unto him,” that “the fellowship” or communi cation “of the Holy Ghost may be with them all evermore.” Her Collects are full of petitions to the same effect: “Grant that we may daily be renewed by thy Holy Spirit.” (Collect for Christmas-Day.) “Grant that in all our sufferings here, for the testimony of thy truth, we may by faith behold the glory that shall be revealed, and, “being filled with the Holy Ghost,” may love and bless our persecutors.” (St. Stephen’s Day.) “Send thy Holy Ghost, and pour into our hearts that most excellent gift of charity.” (Quinquagesima Sunday.) “O.

Stephen’s Day.) “Send thy Holy Ghost, and pour into our hearts that most excellent gift of charity.” (Quinquagesima Sunday.) “O. Lord, from whom all good things do come, grant to us, thy humble servants, that by thy holy inspiration we may think those things that are good, and by thy merciful guidance may perform the same.” (Fifth Sunday after Easter.) “We beseech thee, leave us not comfortless, but send us the Holy Ghost to comfort us.” (Sunday after Ascension Day.) “Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort.” (Whit-Sunday.) (N.B. The Church here teaches all Christians to claim the Comforter, in virtue of the promise made, John xiv.) “Grant us, Lord, we beseech thee, the Spirit, to think and do always such things as be rightful.” (Ninth Sunday after Trinity.) “O God, forasmuch as without thee we are not able to please thee; mercifully grant that thy Holy Spirit may in all things direct and rule our hearts.” (Nineteenth Sunday after Trinity.) “Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name.” (Communion Office.) “Give thy Holy Spirit to this infant, (or this person,) that he may be born again.-Give thy Holy Spirit to these persons,” (N.B. already baptized,) “that they may continue thy servants. “Almighty God, who hast vouchsafed to regenerate these persons by water and the Holy Ghost; strengthen them with the Holy Ghost the Comforter, and daily increase in them the manifold gifts of thy grace.” (Office of Confirmation.) From these passages it may sufficiently appear, for what purposes every Christian, according to the doctrine of the Church of England, does now “receive the IIoly Ghost.” But this will be still more clear from those that follow ; wherein the reader may likewise observe a plain, rational sense of God’s revealing himself to us, of the inspiration of the Holy Ghost, and of a believer's feeling in himself “the mighty working” of the Spirit of Christ:-- 25. “God gave them of old grace to be his children, as he doth us now.

“God gave them of old grace to be his children, as he doth us now. But now, by the coming of our Saviour Christ, we have received more abundantly the Spirit of God in our hearts.” (Homily on Faith, Part II.) “He died to destroy the rule of the devil in us; and he rose again to send down his Holy Spirit, to ‘rule in our hearts.” (Homily on the Resurrection.) “We have the Holy Spirit in our hearts, as a seal and pledge of our everlasting inheritance.” (Ibid.) “The Holy Ghost sat upon each of them, like as it had been cloven tongues of fire; to teach, that it is he which giveth elo quence and utterance in preaching the gospel; which engen dereth a burning zeal towards God’s word, and giveth all men a tongue, yea, a fiery tongue.” (N.B. Whatever occurs in any of the Journals, of God’s “giving me utterance,” or “enabling me to speak with power,” cannot therefore be quoted as enthusiasm, without wounding the Church through my side.) “So that if any man be a dumb Christian, not professing his faith openly, he giveth men occasion to doubt lest he have not the grace of the Holy Ghost within him.” (Homily on Whit-Sunday, Part I.) “It is the office of the Holy Ghost to sanctify; which the more it is hid from our understanding,” (that is, the more par ticular manner of his working) “the more it ought to move all men to wonder at the secret and mighty workings of God’s Holy Spirit which is within us. For it is the Holy Ghost that doth quicken the minds of men, stirring up godly motions in their hearts. Neither doth he think it sufficient inwardly to work the new birth of man, unless he do also dwell and abide in him. ‘Know ye not,” saith St. Paul, ‘that ye are the temple of God, and that his Spirit dwelleth in you? Know ye not that your bodies are the temple of the Holy Ghost, which is in you?” Again he saith, ‘Ye are not in the flesh, but in the Spirit. For why? ‘The Spirit of God dwelleth in you.’ To this agreeth St. John : ‘The anointing which ye have re ceived’ (he meaneth the Holy Ghost) ‘abidethin you.’ (1 John ii. 27.) And St.

27.) And St. Peter saith the same: ‘The Spirit of glory and of God resteth upon you. O what comfort is this to the heart of a true Christian, to think that the Holy Ghost dwelleth in him ! “If God be with us,’ as the Apostle saith, “who can be against us?” He giveth patience and joyfulness of heart, in temptation and affliction, and is therefore worthily called ‘the Comforter.” (John xiv. 16.) He doth instruct the hearts of the simple in the knowledge of God and his word; therefore he is justly termed ‘the Spirit of truth.’ (xvi. 13.) And where the Holy Ghost doth instruct and teach, there is no delay at all in learning.” (Ibid.) From this passage I learn, First, that every true Christian now “receives the Holy Ghost,” as the Paraclete or Comfor ter promised by our Lord, John xiv. 16: Secondly, that every Christian receives him as “the Spirit of truth,” (promised John xvi.) to “teach him all things:” And, Thirdly, that “the anointing,” mentioned in the first Epistle of St. John, “abides in every Christian.” 26. “In reading of God’s word, he profiteth most that is most inspired with the Holy Ghost.” (Homily on reading the Scripture, Part I.)- “Human and worldly wisdom is not needful to the under standing of Scripture, but the revelation of the Holy Ghost, who inspireth the true meaning unto them that with humility and diligence search for it.” (Ibid. Part II.) “Make him know and feel that there is no other name under heaven given unto men, whereby we can be saved. “If we feel our conscience at peace with God, through remission of our sin,--all is of God.” Homily on Rogation, Week, Part III.) “If you feel such a faith in you, rejoice in it, and let it be daily increasing by well-working.” (Homily on Faith, Part III.) “The faithful may feel wrought tranquillity of conscience, the increase of faith and hope, with many other graces of God.” (Homily on the Sacrament, Part I.) “Godly men feel inwardly God's Holy Spirit, inflaming their hearts with love.” (Homily on certain places of Scrip ture, Part I.) “God give us grace to know these things, and to feel them in our hearts | This knowledge and feeling is not of ourselves.

“If we feel our conscience at peace with God, through remission of our sin,--all is of God.” Homily on Rogation, Week, Part III.) “If you feel such a faith in you, rejoice in it, and let it be daily increasing by well-working.” (Homily on Faith, Part III.) “The faithful may feel wrought tranquillity of conscience, the increase of faith and hope, with many other graces of God.” (Homily on the Sacrament, Part I.) “Godly men feel inwardly God's Holy Spirit, inflaming their hearts with love.” (Homily on certain places of Scrip ture, Part I.) “God give us grace to know these things, and to feel them in our hearts | This knowledge and feeling is not of ourselves. Let us therefore meekly call upon the bountiful Spirit, the Holy Ghost, to inspire us with his presence, that we may be able to hear the goodness of God to our salvation. For without his lively inspiration, can we not so much as speak the name of the Mediator. “No man can say that Jesus is the Lord, but by the Holy Ghost; much less should we be able to believe and know these great mysteries that be opened to us by Christ. “But we have received, saith St. Paul, ‘not the spirit of the world, but the Spirit which is of God;’ for this purpose, ‘that we may know the things which are freely given to us of God.” In the power of the Holy Ghost resteth all ability to know God, and to please him. It is he that purifieth the mind by his secret working. He enlighteneth the heart, to conceive worthy thoughts of Almighty God. He sitteth in the tongue of man, to stir him to speak his honour. He only ministereth spiritual strength to the powers of the soul and body. And if we have any gift whereby we may profit our neighbour, all is wrought by this one and the self-same Spirit.” (Homily for Rogation Week, Part III.) 27. Every proposition which I have anywhere advanced concerning those operations of the Holy Ghost, which, I believe, are common to all Christians in all ages, is here clearly maintained by our own Church. Under a full sense of this, I could not well understand, for many years, how it was, that on the mentioning any of thesegreat truths,even among men of education, the cryimmediately arose, “An enthusiast!

Under a full sense of this, I could not well understand, for many years, how it was, that on the mentioning any of thesegreat truths,even among men of education, the cryimmediately arose, “An enthusiast! An enthusiast !” But I now plainly perceive this is only an old fallacy in a new shape. To object enthu siasm to any person or doctrine is but a decent method of beg £ing thequestion. It generally spares the objector the trouble of reasoning, and is a shorter and easier way of carrying his cause. For instance, I assert that “till a man “receives the Holy Ghost, he is without God in the world; that he cannot know the things of God, unless God reveal them unto him by the Spirit; no, nor have even one holy or heavenly temper, without the inspiration of the Holy One.” Now, should one who is conscious to himself that he has experienced none of these things, attempt to confute these propositions, either from Scrip ture or antiquity, it might prove a difficult task. What then shall he do? Why, cry out, “Enthusiasm ! Enthusiasm !” and the work is done. But what does he mean by enthusiasm 2 Perhaps nothing at all: Few have any distinct idea of its meaning. Perhaps “something very bad,” or, “something I never experienced and do not understand.” Shall I tell you then what that “terrible something” is ? I believe, thinking men mean by enthusiasm, a sort of religious madness; a false imagination of being inspired by God: And by an enthusiast, one that fancics himself under the influence of the Holy Ghost, when, in fact, he is not. Let him prove me guilty of this who can. I will tell you once more the whole of my belief on these heads: And if any man will show me (by arguments, not hard names) what is wrong, I will thank God and him. 28. Every good gift is from God, and is given to man by the Holy Ghost. By nature there is in us no good thing; and there can be none, but so far as it is wrought in us by that good Spirit. Have we any true knowledge of what is good? This is not the result of our matural understanding.

This is not the result of our matural understanding. “The natural man discerneth not the things of the Spirit of God:” So that we never can discern them, until God “reveals them unto us by his Spirit.” Reveals, that is, unveils, uncovers; gives us to know what we did not know before. Have we love? It “is shed abroad in our hearts by the Holy Ghost which is given unto us.” He inspires, breathes, infuses into our soul, what of ourselves we could not have. Does our spirit rejoice in God our Saviour? It is “joy in,” or by, “the Holy Ghost.” Have we true inward peace? It is “the peace of God,” wrought in us by the same Spirit. Faith, peace, joy, love, are all his fruits. And as we are figuratively said to see the light of faith; so, by a like figure of speech, we are said to feel this peace and joy and love; that is, we have an inward experience of them, which we cannot find any fitter word to express. The reasons why, in speaking of these things, I use those terms, (inspiration particularly,) are, (1.) Because they are scriptural: (2.) Because they are used by our Church : (3.) Because I know none better. The word, “influence of the Holy Ghost,” which I suppose you use, is both a far stronger and a less natural term than inspiration. It is far stronger; even as far as “flowing into the soul” is a stronger expression than “breathing upon it;”--and less natural, as breathing bears a near relation to spirit; to which flowing in has only a distant relation. But you thought I had meant “immediate inspiration.” So I do, or I mean nothing at all. Not indeed such inspiration as is sine mediis. But all inspiration, though by means, is imme diate. Suppose, for instance, you are employed in private prayer, and God pours his love into your heart. God then acts immediately on your soul; and the love of him which you then experience, is as immediately breathed into you by the Holy Ghost, as if you had lived seventeen hundred years ago. Change the term: Say, God then assists you to love him. Well, and is not this immediate assistance 2 Say, His Spirit concurs with yours. You gain no ground. It is immediate con currence, or none at all.

It is immediate con currence, or none at all. God, a Spirit, acts upon your spirit. Make it out any otherwise if you can. I cannot conceive how that harmless word immediate came to be such a bugbear in the world: “Why, I thought you meant such inspiration as the Apostles had; and such a receiving the Holy Ghost as that was at the day of Pentecost.” I do, in part: Indeed I do not mean, that Christians now receive the Holy Ghost in order to work miracles; but they do doubtless now “receive,” yea, are “filled with, the Holy Ghost,” in order to be filled with the fruits of that blessed Spirit. And he inspires into all true believers now, a degree of the same peace and joy and love which the Apostles felt in themselves on that day, when they were first “filled with the Holy Ghost.” 29. I have now considered the most material objections I know, which have been lately made against the great doctrines I teach. I have produced, so far as in me lay, the strength of those objections, and then answered them, I hope, in the spirit of meekness. And now I trust it appears, that these doctrines. are no other than the doctrines of Jesus Christ; that they are all evidently contained in the word of God, by which alone I desire to stand or fall; and that they are fundamentally the same with the doctrines of the Church of England, of which I do, and ever did, profess myself a member. But there remains one objection, which, though relating to the head of doctrine, yet is independent on all that went before. And that is, “You cannot agree in your doctrines among yourselves. One holds one thing, and one another. Mr. Whitefield anathematizes Mr. Wesley; and Mr. Wesley anathematizes Mr. Whitefield. And yet each pretends to be led by the Holy Ghost, by the infallible Spirit of God! Every reasonable man must conclude from hence, that neither one nor the other is led by the Spirit.” I need not say, how continually this has been urged, both in common conversation and from the press: (I am grieved to add, and from the pulpit too; for, if the argument were good, it would overturn the Bible:) Nor, how great stress has been continually laid upon it.

Every reasonable man must conclude from hence, that neither one nor the other is led by the Spirit.” I need not say, how continually this has been urged, both in common conversation and from the press: (I am grieved to add, and from the pulpit too; for, if the argument were good, it would overturn the Bible:) Nor, how great stress has been continually laid upon it. Whoever proposes it, proposes it as demonstration, and generally claps his wings, as being quite assured, it will admit of no answer. And indeed I am in doubt, whether it does admit (I am sure it does not require) any other answer, than that coarse one of the countryman to the Romish champion, “Bellarmine, thou liest.” For cvery proposition contained herein is grossly, shamelessly false. (1.) “You cannot agree in your doctrines among yourselves.”--Who told you so? All our fundamental doctrines I have recited above. And in every one of these we do and have agreed for several years. In these we hold one and the same thing. In smaller points, each of us thinks, and lets think. (2) “Mr. Whitefield anathematizes Mr. Wesley.” Another shameless untruth. Let any one read what Mr. Whitefield wrote, even in the heat of controversy, and he will be convinced of the contrary. (3) “And Mr. Wesley anathe matizes Mr. Whitefield.” This is equally false and scandalous. I reverence Mr. Whitefield, both as a child of God, and a true Minister of Jesus Christ. (4.) “And yet each pretends to be led by the Holy Ghost, by the infallible Spirit of God.” Not in our private opinions; nor does either of us pretend to be any farther led by the Spirit of God, than every Christian must pretend to be, unless he will deny the Bible. For only “as many as are led by the Spirit of God, are the sons of God.” Therefore, if you do not pretend to be led by him too, yea, if it be not so in fact, “you are none of his.” And now, what is become of your demonstration? Leave it to the carmen and porters, its just proprietors; to the zealous apple-women, that cry after me in the street, “This is he that rails at the Whole Dutiful of Man.” But let every one that pre tends to learning or reason be ashamed to mention it any more. 30.

But in other instances, where those convictions sink deep, and the arrows of the Almighty stick fast in the soul, you will drive the person into real, settled madness, before you can quench the Spirit of God. I am afraid there have been several instances of this. You have forced the man’s conscience, till he is stark mad. But then, pray do not impute that madness to me. Had you left him to my direction, or rather to the direction of the Spirit of God, he would have been filled with love and a sound mind. But you have taken the matter out of God’s hand; and now you have brought it to a fair conclusion | 16. How frequent this case maybe, I know not. But doubt less most of those who make this objection, of our driving men mad, have never met with such an instance in their lives. The common cry is occasioned, either by those who are convinced of sin, or those who are inwardly converted to God; mere madness both, (as was observed before,) to those who are without God in the world. Yet I do not deny, but you may have seen one in Bedlam, who said he had followed me. But observe, a mad man's saying this, is no proof of the fact; nay, and if he really had, it should be farther considered, that his being in Bedlam is no sure proof of his being mad. Witness the well-known case of Mr. Periam; and I doubt more such are to be found. Yea, it is well if some have not been sent thither, for no other reason, but because they followed me; their kind relations either concluding that they must be distracted, before they could do this; or, perhaps, hoping that Bedlam would make them mad, if it did not find them so. 17.

And a whole army of you joins together, and with one consent, in the face of the sun, “runs upon the thick bosses of his buckler.” 16. It is oncementioned in the Prophets, “In thee” (Jeru salem) “they have set light by father and mother.” But fre quent mention is made of their setting light by their civil parents, of their murmurings and rebellions against their governors. Yet surely our boasting against them is excluded, even in this respect. For do not all our histories witness such a series of mutinies, seditions, factions, and rebellions, as are scarce to be paralleled in any other kingdom since the world began? And has not the wild, turbulent, ungovernable spirit of our countrymen been continually acknowledged and lamented (as abundance of their writings testify to this day) by the cool, rational part of the nation? Terrible effects whereof have been seen and felt, more or less, in every generation. But did this spirit exist only in times past? Blessed be God, it is now restrained, it does not break out; but the traces thereof are still easy to be found. For, whence springs this continual “speaking evil of dignities 7 ° of all who are at the helm of public affairs? Whence this “speak ing evil of the ruler of our people,” so common among all orders of men? I do not include those whose province it is to inspect all the public administrations. But is not almost every private gentleman in the land, every Clergyman, every tradesman, yea, every man or woman that has a tongue, a politician, a settler of the state? Is not every carman and porter abundantly more knowing than the King, Lords, and Commons together? able to tell you all their foibles, to point out their faults and mistakes, and how they ought to proceed, if they will save the nation? Now all this has a natural, undeniable tendency to mutiny and rebellion. O what need have we, above any nation upon earth, of His continual care and protection, who alone is able to “rule the raging of the sea, and still the madness of the people!” 17. 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?

How much more sensible must you be of this, if you do not rest on the surface, but inquire into the bottom of reli gion, the religion of the heart | For, what inward unholiness, what evil tempers, are among us, which have not a place among you also ? You likewise bewail that ignorance of God, ithat want of faith and of the love of God and man, that in 'ward idolatry of various kinds, that pride, ambition, and vanity, which rule in the hearts even of those who still have “the form of godliness.” You lament before God the deep covetousness that “eats so many souls as doth a gangrene;” and perhaps are sometimes ready to cry out, “Help, Lord, for there is scarce one godly man left l” Lay to thine hand; “for the faithful are minished from the children of men l’’ 2. And yet you retain “the truth that is after godliness,” at least as to the substance of it. You own what is laid down in Scripture, both touching the nature and condition of justi fication and salvation. And with regard to the author of faith and salvation, you have always avowed, even in the face of your enemies, that “it is God which worketh in us, both to will and to do, of his good pleasure; ” that it is his Spirit alone who “teacheth us all things,” all we know of “the deep things of God; ” that every true believer has “an unction from the Holy One to lead him into all” necessary “truth; ” that, “because we are sons, God sendeth forth the Spirit of his Son into our hearts, crying, Abba, Father; ” and that “this Spirit beareth witness with our spirit, that we are the children of God.” How is it then, my brethren; (so I can call you now, although I could not have done it heretofore;) how is it, that the generality of you also are fallen from your steadfastness? In the times of persecution ye stood as a rock, though “all the waves and storms went over you.” But who can bear ease and fulness of bread? How are you changed, since these came upon you !

How are you changed, since these came upon you ! Do not many of you now (practically, I mean) put something else in the room of “faith that worketh by love?” Do not some of you suppose, that gravity and composedness of behaviour are the main parts of Christianity? especially, provided you neither swear, nor take the name of God in vain. Do not others imagine, that to abstain from idle songs, and those fashionable diversions commonly used by persons of their fortune, is almost the whole of religion? To which, if they add family prayer, and a strict observation of the Sabbath, then doubtless all is well. Nay, my brethren, this is well so far as it goes; but how little a way does it go toward Chris tianity All these things, you cannot but see, are merely external; whereas Christianity is an inward thing, without which the most beautiful outward form is lighter than vanity. Do not others of you rest in convictions or good desires? Alas, what do these avail? A man may be convinced he is sick, yea, deeply convinced, and yet never recover. He may desire food, yea, with earnest desire; and nevertheless perish with hunger. And thus I may be convinced I am a sinner; but this will not justify me before God. And I may desire sal vation, (perhaps by fits and starts, for many years,) and yet be lost for ever. Come close then to the point, and keep to your principles. Have you received the Holy Ghost; the Spirit which is of God, and is bestowed by him on all believers, “that we may know the things which are freely given to us of God?” The time is short. Do you experience now that “unction from the Holy One,” without which you confess outward religion, whether negative or positive, is nothing? Nay, and inward con viction of our wants is nothing, unless those wants are in fact supplied. Good desires also are nothing, unless we actually attain what we are stirred up to desire. For still, “if any man have not the Spirit of Christ,” whatever he desires, “he is none of his.” O my brother, beware you stop not short!

For still, “if any man have not the Spirit of Christ,” whatever he desires, “he is none of his.” O my brother, beware you stop not short! Beware you never account yourself a Christian, no, not in the lowest degree, till God “hath sent forth the Spirit of Christ into your heart;” and that “Spirit bear witness with your spirit, that you are a child of God.” 3. One step farther from us, are you who are called (though not by your own choice) Anabaptists. The smallness of your number, compared to that of either the Presbyteri ans, or those of the Church, makes it easier for you to have an exact knowledge of the behaviour of all your members, and to put away from among you every one that “walketh not according to the doctrine you have received.” But is this done? Do all your members adorn the gospel? Are they all “holy as He which hath called us is holy?” I fear not. I have known some instances to the contrary; and doubtless you know many more. There are unholy, out wardly unholy men in your congregations also; men that profane either the name or the day of the Lord; that do not honour their natural or civil parents; that know not how to possess their bodies in sanctification and honour; that are in temperate, either in meat or drink, gluttonous, sensual, luxu rious; that variously offend against justice, mercy, or truth, in their intercourse with their neighbour, and do not walk by that royal law, “Thou shalt love thy neighbour as thyself.” But how is this consistent with your leading principle,-- “That no man ought to be admitted to baptism, till he has that repentance whereby we forsake sin, and living faith in God through Christ?” For if no man ought to be admitted into a church or con gregation, who has not actual faith and repentance; then neither ought any who has them not, to continue in any con gregation: And, consequently, an open sinner cannot remain amongyou, unless you practically renounceyour main principle. 4. I refer it to your own serious consideration, whether one reason why unholy men are still suffered to remain among you may not be this,--That many of you have unawares put opinion in the room of faith and repentance? But how fatal a mistake is this !

You, as well as we, condemn “all ungodliness and unrighteousness of men; ” all those works of the devil which were recited above, and all those tempers from which they spring. You agree, that we are all to be taught of God, and to be “led by his Spirit; ” that the Spirit alone reveals all truth, and inspires all holiness; that by his inspiration men attain perfect love, the love which “purifies them as he is pure;” and that, through this knowledge and love of God, they have power to “do always such things as please him;” to worship God, a Spi rit, according to his own will, that is, “in spirit and in truth.” Hence you infer, thatformal worship is not acceptable to God, but that alone that springs from God in the heart. You infer also, that they who are led by him will use great “plainness of speech,” and great plainness of dress, seeking no “outward adorning,” but only “the ornament of a meek and quiet spirit.” I will look no farther now, than simply to inquire whether you are consistent with these principles. To begin with the latter: “He that is led by the Spirit will use great plainness of speech.” You would have said, “will use the plain language.” But that term leads you into a grand mistake. That term, the plain language, naturally leads you to think of one particular way of speaking; as if “plainness of speech” implied no more than the use of that particular form. Alas, my brethren know ye not, that yourancestors designed this only as a specimen of plain language? And is it possible that you should mistake the sample for the whole bale of cloth? Consult the light God has given you, and you must see that “plainness of speech” does not lie in a single point, but im plies an open, undisguised sincerity, a child-like simplicity in all we speak. I do not desire you to refrain from saying thou or thee. I would not spend ten words about it. But I desire you, when ever you speak at all, to speak the truth, and nothing but the truth. I desire your words may always be the picture of your heart. This is truly plain language. Either do not pretend to plain speech at all, or be uniformly plain. Are you so? I pray, consider.

I pray, consider. Do you never compli ment? I do not suppose you say, “Sir, your very humble ser vant;” but do you say no civil things? Do you never flatter? Do you not commend any man or woman to their face? Per haps farther than you do behind their back. Is this plainness of speech? Do you never dissemble? Do you speak to all per sons, high or low, rich or poor, just what you think, neither more nor less, and in the shortest and clearest manner you can P If not, what a mere jest is your plain language! You carry your condemnation in your own breast. 6. You hold also, that “he which is led by the Spirit will use great plainness of dress, seeking no “outward adorning,” but only the ‘ornament of a meek and quiet spirit;” and that, in particular, “he will leave ‘gold and costly apparel” to those who know not God.” Now, I appeal to every serious, reasonable man among you, --Do your people act consistently with this principle? Do not many of your women wear gold upon their very feet; and many of your men use “ ornaments of gold?” Are you a stranger to these things? Have you not seen with your eyes (such trifles as will scarce bear the naming) their canes and snuff-boxes glit ter, even in your solemn assembly, while ye were waiting toge ther upon God? Surely, they are not yet so lost to modesty, as to pretend that they do not use them by way of ornament. If they do not, if it be only out of necessity, a plain oaken stick will supply the place of the one, and a piece of horn or tin will unexceptionably answer all the reasonable ends of the other.- To speak freely, (and do not count me your enemy for this,) you cannot but observe, upon cool reflection, that you retain just so much of your ancient practice, as leaves your present without excuse; as makes the inconsistency, between the one and the other, glaring and undeniable. For instance: This woman is too strict a Quaker to lay out a shilling in a necklace. Very well; but she is not too strict to lay out fourscore guineas in a repeating watch.

Thou art to “speak, whether they will hear, or whether they will forbear.” To say the very truth, I am afraid you rather strengthen their hands in their wicked ness. For you not only do not testify against it in the con gregation,” but even sit at their table and reprove them not. Why, then, thou also art one of “the dumb dogs that cannot bark, sleeping, lying down, loving to slumber.” I fix this charge upon every Preacher, in particular, who saw a young woman, daughter to one of the Quakers in London, going to be married in apparel suitable to her diamond buckle, which cost a hundred guineas. Could you see this, and not call heaven and earth to witness against it? Then I witness against thee, in the name of the Lord, thou art a blind leader of the blind; thou “strainest a gnat, and swallowest a camel !” Verily, the sin both of teachers and hearers is herein exceed ing great. And the little attempts towards plainness of apparel, which are still observable among you, (I mean, in the colour and form of your clothes, and the manner of putting them on,) only testify against you, that you were once what you know in your hearts you are not now. 8. I come now to your main principle: “We are all to be “taught of God, to be inspired and “led by his Spirit: And then we shall ‘worship him, not with dead form, but ‘in spirit and in truth.” These are deep and weighty words; but many hold fast the words, and are utterly ignorant of their meaning. Is not this * You say you do testify against it in the congregation. Against what? “Against gay and gaudy apparel.” I grant it. But this is not the thing I speak of You quite mistake my mark. Do you testify against the costliness of their apparel, however plain and grave it may be? against the price of the velvet, the linen, the silk, or raiment of whatever kind? If you do this frequently and explicitly, you are clear. If not, own and amend the fault. It is easy to discern how your people fell into this snare of the devil. You were at first a poor, despised, afflicted people.

What saith thy heart? Does God dwell therein? And doth it now echo to the voice of God? Hast thou the continual inspiration of his Spirit, filling thy heart with his love, as with a well of water, springing up into everlasting life? 9. Art thou acquainted with the “leading of his Spirit,” not by notion only, but by living experience? I fear very many of you talk of this, who do not so much as know what it means. How does the Spirit of God lead his children to this or that particular action? Do you imagine it is by blind impulse only? by moving you to do it, you know not why? Not so. He leads us by our eye, at least, as much as by the hand; and by light as well as by heat. He shows us the way wherein we should go, as well as incites us to walk therein. For example: Here is a man ready to perish with hunger. How am I “led by the Spirit” to relieve him? First, by His convincing me it is the will of God I should; and Secondly, by His filling my heart with love toward him. Both this light and this heat are the gift of God; are wrought in me by the same Spirit, who leads me, by this conviction as well as love, to go and feed that man. This is the plain, rational account of the ordinary leading of the Spirit; but how far from that which some have given I Art thou thus led by the Spirit to every good word and work, till God hath thereby made thy faith perfect? Dost thou know what faith is? It is a loving, obedient sight of a pre sent and reconciled God. Now, where this is, there is no dead form; neither can be, so long as it continues. But all that is said or done is full of God, full of spirit, and life, and power. 10. But perhaps, as much as you talk of them, you do not know the difference between form and spirit; or between worshipping God in a formal way, and worshipping him “in spirit and in truth.” The Lord is that Spirit. The seeing and feeling and lov ing him is spiritual life.

The seeing and feeling and lov ing him is spiritual life. And whatever is said or done in the sight or love of God, that is full of spirit and life. All beside this is form, mere dead form; whether it be in our public addresses to God, or in our private; or in our worldly business, or in our daily conversation. But if so, how poor and mean and narrow have your views and conceptions been You was afraid of formality in public worship: And reason good. But was you afraid of it nowhere else? Did not you consider that formality in common life is also an abomination to the Lord; and that it can have no place in anything we say or do, but so far as we forget God? O watch against it in every place, every moment, that you may every moment see and love God; and, consequently, at all times and in all places, worship him “in spirit and in truth !” My brethren, permit me to add a few words in tender love to your souls. Do not you lean too much on the spirit and power which you believe rested upon your forefathers? Sup pose it did Will that avail you, if you do not drink into the same spirit? And how evident is this,--that, whatever you once were, ye are now “shorn of your strength !” Ye are weak and become like other men. The Lord is well migh departed from you. Where is now the spirit, the life, the power? Be not offended with my plain dealing, when I beseech you who are able to weigh things calmly, to open your eyes, and see multitudes, even in the Church, pursuing, yea, and attaining, the substance of spiritual life, and leaving unto you the shadow. Nay, a still greater evil is before you: For, if ye find not some effectual means to prevent it, your rising gene ration will utterly cast off the shadow as well as the substance. 11. There is an abundantly greater difference still, according to your own account, between us who profess ourselves mem bers of the Church of England, and you who are members of the Church of Rome. But notwithstanding this, do you not agree with us in condemning the vices above recited; pro faneness, drunkenness, whoredom, adultery, theft, disobedi ence to parents, and such like?

12. Above all, let it be observed, that this religion has no mixture of vice or unholiness. It gives no man of any rank or profession the least license to sin. It makes no allowance to any person for ungodliness of any kind. Not that all who follow after have attained this, either are already perfect. But however that be, they plead for no sin, either inward or out ward. They condemn every kind and degree thereof, in themselves as well as in other men. Indeed, most in them selves; it being their constant care to bring those words home to their own case, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” 13. Yet there is not found among them that bitter zeal in points either of small or of great importance, that spirit of persecution, which has so often accompanied the spirit of reformation. It is an idle conceit, that the spirit of persecu tion is among the Papists only . It is wheresoever the devil, that old murderer, works; and he still “worketh in ” all “the children of disobedience.” Of consequence, all the children of disobedience will, on a thousand different pretences, and in a thousand different ways, so far as God permits, persecute the children of God. But what is still more to be lamented is, that the children of God themselves have so often used the same weapons, and persecuted others, when the power was in their own hands. Can we wholly excuse those venerable men, our great Re formers themselves, from this charge? I fear not, if we impar tially read over any history of the Reformation. What wonder is it then, that, when the tables were turned, Bishop Bonner or Gardiner should make reprisals; that they should measure to others (indeed good measure, shaken together) what had before been measured to them? Nor is it strange, when we consider the single case of Joan Bocher, that God should suffer those (otherwise) holy men, Archbishop Cranmer, Bishop Ridley, and Bishop Latimer, to drink of the same cup with her. 14. But can you find any tincture of this in the case before us?

But this one thing we may reasonably desire of you,--Do not increase the difficulties, which are already so great, that, without the mighty power of God, we must sink under them. Do not assist in trampling down a little hand ful of men, who, for the present, stand in the gap between ten thousand poor wretches and destruction, till you find some others to take their places. 25. Highly needful it is that some should do this, lest those poor souls be lost without remedy: And it should re joice the hearts of all who desire the kingdom of God should come, that so many of them have been snatched already from the mouth of the lion, by an uncommon, though not unlaw ful, way. This circumstance, therefore, is no just excuse for not acknowledging the work of God; especially, if we con sider, that whenever it has pleased God to work any great work upon the earth, even from the earliest times, he hath stepped more or less out of the common way;--whether to excite the attention of a greater number of people than might otherwise have regarded it; or to separate the proud and haughty of heart, from those of an humble, childlike spirit; the former of whom he foresaw, trusting in their own wisdom, would fall on that stone and be broken; while the latter, inquiring with simplicity, would soon know of the work, that it was of God. 26. “Nay,” say some, “but God is a God of wisdom: And it is his work to give understanding. Whereas this man is one of them, and he is a fool. You see the fruits of their preaching.” No, my friend, you do not. That is your mis take. A fool very possibly he may be. So it appears by his talking, perhaps writing too. But this is none of the fruits of our preaching. He was a fool before ever he heard us. We found and are likely to leave him so. Therefore his folly is not to be imputed to us, even if it continue to the day of his death. As we were not the cause, so we undertake not the cure, of disorders of this kind. No fair man, therefore, can excuse himself thus, from acknowledging the work of God.

Minutes of Some Late Conversations, 1744 Source: The Works of John Wesley, Volume 8 (Zondervan) Year: 1744 Author: John Wesley --- THE following persons being met at the Foundery,-John Wesley; Charles Wesley; John Hodges, Rector of Wenvo; Henry Piers, Vicar of Bexley; Samuel Taylor, Vicar of Quin ton; and John Meriton; after some time spent in prayer, the design of our meeting was proposed; namely, to consider, 1. What to teach; 2. How to teach; and, 3. What to do; that is, how to regulate our doctrine, disci pline, and practice. We began with considering the doctrine of justification: The questions relating to, with the substance of the answers given thereto, were as follows: Q. 1. What is it to be justified? A. To be pardoned and received into God’s favour; into such a state, that, if we continue therein, we shall be finally saved. Q. 2. Is faith the condition of justification? A. Yes; for every one who believeth not is condemned; and every one who believes is justified. Q. 3. But must not repentance, and works meet for repent ance, go before this faith? A. Without doubt; if by repentance you mean conviction of sin; and by works meet for repentance, obeying God as far as we can, forgiving our brother, leaving off from evil, doing good, and using his ordinances, according to the power we have received. Q. 4. What is faith? A. Faith in general is a divine, supernatural exeyxos (elen chos) of things not seen; that is, of past, future, or spiritual things: It is a spiritual sight of God and the things of God. First. A sinner is convinced by the Holy Ghost, “Christ loved me, and gave himself for me.” This is that faith by which he is justified, or pardoned, the moment he receives it. Immediately the same Spirit bears witness, “Thou art par doned; thou hast redemption in his blood.” And this is saving faith, whereby the love of God is shed abroad in his heart. Q. 5. Have all Christians this faith? May not a man be justified, and not know it? A. That all true Christians have such a faith as implies an assurance of God’s love, appears from Romans viii. 15; Ephes. iv. 32; 2 Cor. xiii. 5; Heb. viii. 10; 1 John iv. 10, and 19.

(3.) After a time a young man, named Thomas Maxfield, came and desired to help me as a son in the gospel. Soon after came a second, Thomas Richards; and then a third, Thomas Westell. These severally desired to serve me as sons, and to labour when and where I should direct. Observe: These like wise desired me, not I them. But I durst not refuse their assist ance. And here commenced my power, to appoint each of these when, and where, and how to labour; that is, while he chose to continue with me. For each had a power to go away when he pleased; as I had also, to go away from them, or any of them, if I saw sufficient cause. The case continued the same when the number of Preachers increased. I had just the same power still, to appoint when, and where, and how each should help me; and to tell any, (if I saw cause,) “I do not desire your help any longer.” On these terms, and no other, we joined at first: On these we continue joined. But they do me no favour in being directed by me. It is true, my “reward is with the Lord: ” But at present I have nothing from it but trouble and care; and often a burden I scarce know how to bear. (4.) In 1744 I wrote to several Clergymen, and to all who then served me as sons in the gospel, desiring them to meet me in London, and to give me their advice concerning the best method of carrying on the work of God. And when their num ber increased, so that it was not convenient to invite them all, for several years I wrote to those with whom I desired to confer, and they only met me at London, or elsewhere; till at length I gave a general permission, which I afterwards saw cause to retract. Observe: I myself sent for these of my own free choice. And I sent for them to advise, not govern, me. Neither did I at any time divest myself of any part of the power above described, which the providence of God had cast upon me, without any design or choice of mine. (5.) What is that power?

(5.) What is that power? It is a power of admitting into, and excluding from, the societies under my care; of choosing and removing Stewards; of receiving or not receiving Helpers; of appointing them when, where, and how to help me, and of desiring any of them to confer with me when I see good. And as it was merely in obedience to the providence of God, and for the good of the people, that I at first accepted this power, which I never sought; so it is on the same consideration, not for profit, honour, or pleasure, that I use it at this day. (6.) But “several gentlemen are offended at your having so much power.” I did not seek any part of it. But when it was come unawares, not daring to “bury that talent,” I used it to the best of my judgment. Yet I never was fond of it. I always did, and do now, bear it as my burden;--the burden which God lays upon me, and therefore I dare not lay it down. But if you can tell me any one, or any five men, to whom I may transfer this burden, who can and will do just what I do now, I will heartily thank both them and you. (7.) But some of our Helpers say, “This is shackling free born Englishmen;” and demand a free Conference, that is, a meeting of all the Preachers, wherein all things shall be deter mined by most votes. I answer, It is possible, after my death, something of this kind may take place; but not while I live. To me the Preachers have engaged themselves to submit, to serve me as sons in the gospel; but they are not thus engaged to any man or number of men besides. To me the people in general will submit; but they will not thus submit to any other. It is nonsense, then, to call my using this power, “shack ling free-born Englishmen.” None needs to submit to it un less he will; so that there is no shackling in the case. Every Preacher and every member may leave me when he pleases. But while he chooses to stay, it is on the same terms that he joined me at first. “But this is making yourself a Pope.” This carries no face of truth.

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.

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.

The Principles of a Methodist Farther Explained Source: The Works of John Wesley, Volume 8 (Zondervan) Year: 1746 Author: John Wesley --- 1. At the time that I was reading your former letter, I expected to hear from you again. And I was not displeased with the expectation; believing it would give me a fresh opportunity of weighing the sentiments I might have too lightly espoused, and the actions which perhaps I had not enough considered. Viewing things in this light, I cannot but esteem you, not an enemy, but a friend; and one, in some respects, better qualified to do me real service than those whom the world accounts so; who may be hindered by their prejudice in my favour, either from observing what is reprovable, or from using that freedom or plainness of speech which are requisite to convince me of it. 2. It is, at least, as much with a vi w to learn myself, as to show others (what I think) the truth, that I intend to set down a few reflections on some parts of the tract you have lately published. I say some parts; for it is not my design to answer every sentence in this, any more than in the former. Many things I pass over, because I think them true; many more, because I think them not material; and some, because I am determined not to engage in a useless, if not hurtful, controversy. 3. Fear, indeed, is one cause of my declining this; fear, as I said elsewhere,” not of my adversary, but of myself. I fear my own spirit, lest “I fall where many mightier have been slain.” I never knew one (or but one) man write controversy with what I thought a right spirit. Every disputant seems to think, as every soldier, that he may hurt his opponent as much as he can; nay, that he ought to do his worst to him, or he cannot make the best of his own cause; that so he do not belie, or wilfully misrepresent, him, he must expose him as much as he is able. It is enough, we suppose, if we do not show heat or pas sion against our adversary. But not to despise him, or endea vour to make others do so, is quite a work of supererogation. 4. But ought these things to be so?

In the middle of the relation, immediately after the words, “I am happy,” I add, “Yet it was easy to discern she was in the most violent agony both of body and mind; sweating exceedingly, notwithstanding the severe frost, and not continuing in the same posture a moment: ”-- A plain proof that this was no instance of presumption, nor a natural fruit of any teaching whatever. It ends thus: “About a quarter before six the next morn ing, after lying quiet a while, she broke out, “Peace be unto thee” (her husband); ‘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.” Had not these words been left out, neither could this have passed for an instance of despair. Though still I do not know but it might have stood for an instance of confusion, &c. I must not forget that this was cited at first as a proof of my enthusiasm; as an instance of a private revelation, “which,” you say, “I seem to pay great credit to,--representing the con jectures of a woman, whose brain appears to have been too much heated, as if they had been owing to a particular and miraculous spirit of prophecy.” (Remarks, p. 64.) I answered, “Descant, Sir, as you please on this enthusiasm; on the credit I paid to this private revelation; and my representing the conjectures of this brain-sick woman as owing to a miraculous power of the Spirit of prophecy: And when you have done, I will desire you to read the passage once more; where you will find my express words are, introducing this account: ‘Sun. 11. I met with a surprising instance of the power of the devil.” Such was the credit I paid to this revelation 1 All which I ascribe to the Spirit of God is, the enabling her to strive against the power of the devil, and at length restoring peace to her soul.” (Answer, page 408.) I was in hopes you had done with this instance. But I am disappointed: For in your Second Letter I read thus: “The instances of enthusiasm and presumption which your last Journal had furnished me with remain now to be reviewed.

But I am disappointed: For in your Second Letter I read thus: “The instances of enthusiasm and presumption which your last Journal had furnished me with remain now to be reviewed. The first was of a private revelation, which you appeared to pay great credit to. You had represented everything the woman had spoke in her agony as coming to pass.” (Page 130.) But I had not represented anythingshe spoke then, whether it came to pass or no, as coming from the Spirit of God, but from the devil. You say, “When I read this first, I was amazed, and impa tient to look again into your Journal. But I had no sooner done this, but I was still more astonished. For you have very grievously misrepresented the case.” If I have, then I will bear the blame; but if not, it will light on your head. “It is not this account which you had thus introduced; but another, and a very different one, of what happened a day or two before. Sunday, you mention her as being guilty of gross presumption, which you attribute to the power of the devil. But on Monday and Tuesday the opposite revelations happened, which you relate without the least mark of diffidence or blame.” (Ibid. p. 131.) I am grieved that you constrain me to say any more. In the sixty-sixth and sixty-seventh pages of the last Journal,” I gave account of Mrs. Jones, which I term “a surprising instance of the power of the devil.” It includes the occurrences of three days. This you brought as a proof of my enthusiasm. I answer, * Vol. L. pp. 295, 296, of the present Edition.--EDIT. “The very words that introduce this account,” prove it is no instance of enthusiasm; meaning by this account, (as I suppose is plain to every reader,) the following account of Mrs. Jones. You reply, “It is not this account, which you had thus intro duced, but another, and a very different one, of what hap pened a day or two before.” Sir, it is the whole account of Mrs. Jones which I thus introduce; and not another, not a very different one. And I attribute the agony which she (Mrs.

But I do not yet find that this is owing to my want of ‘considering things coolly and care fully.” Perhaps you do not know many persons (excuse my simplicity in speaking it) who more carefully consider every step they take. Yet I know I am not cool or careful enough. May God supply this and all my wants!” (Page 407.) You reply, “Your private life I have nothing to do with;” and then enlarge on my “method of consulting Scripture,” and of using lots;--of both which by and by. But meantime, observe, this does not affect the question: For I neither cast lots, nor use that method at all, till I have considered things with all the care I can. So that, be this right or wrong, it is no manner of proof that I do not “carefully consider every step I take.” But how little did I profit by begging your excuse, suppose I had spoken a word unguardedly ! O Sir, you put me in mind of him who said, “I know not how to show mercy!” You have need never to fight but when you are sure to conquer; seeing you are resolved neither to give nor take quarter. You remark, (7) “He is very difficult to be convinced by reason and argument, as he acts upon a supposed principle supe rior to it,-the direction of God’s Spirit.” I answered, “I am very difficult to be convinced by dry blows or hard names, but not by reason or argument. At least that difficulty cannot spring from the cause you mention: For I claim no other direc tion of God’s Spirit than is common to all believers.” You reply, (1.) “I fear this will not be easily reconcilable to your past pretences and behaviour.” (Page 124.) I believe it will; in particular, to what I speak of the light I received from God in that important affair. (Vol. I. p. 46.) But as to the directions, in general, of the Spirit of God, we very probably differ in this: You apprehend those directions to be extraordi nary, which I suppose to be common to all believers. You remark, (8.) “Whoever opposes him will be charged with resisting or rejecting the Spirit.” I answered, “What! whoever opposes me, John Wesley?

whoever opposes me, John Wesley? Do I charge every such person with ‘rejecting the Spirit?” No more than I charge him with robbing on the highway. Do I charge you with rejecting the Spirit?” You reply, “You deny that you charge the opposers with rejecting the Spirit, and affirm, that you never said or thought that what you do is to be accounted the work of God.” Here you blend different sentences together, which I must consider apart, as they were written. And, first, where do I charge you with rejecting the Spirit? If I charge who ever opposes me with this, undoubtedly I charge you. If I do not charge you, that proposition is false; I do not so charge whoever opposes me. Your next words are, “You affirm that you never said or thought that what you do is to be accounted the work of God. If it be the work of God, you need not deny the other point.” Yes, Sir; whether it be or no, I must still deny that I ever charged you with rejecting the Spirit in opposing me. You remark, (9) “His own dreams must be regarded as oracles.” I answered, “Whose? I desire neither my dreams nor my waking thoughts may be regarded at all, unless just so far as they agree with the oracles of God.” To this also you make no reply. You remark, (10.) “However wild his behaviour may be, whatever he does is to be accounted the work of God.” It was to this I answered, “I never said so of what I do; I never thought so.” This answer was ill expressed. And I might have foreseen you would hardly fail to make your advantage of it. I must therefore explain myself upon it a little farther You said, “An enthusiast accounts whatever he does to be the work of God.” I should have said, “But I do not account whatever I do to be the work of God.” What that is which I do account his work will be considered by and by.

Yet I must desire you well to observe, Thirdly, that my will, or choice, or desire, had no place either in this, or any case of this kind that has ever fallen under my notice. Five minutes before, I had no thought of this. I expected nothing less. I was willing to wait for a gradual recovery, in the ordinary use of outward means. I did not look for any other cure, till the moment before I found it. And it is my belief that the case was always the same with regard to the most “real and undoubted miracles.” I believe God never interposed his miraculous power, but according to his own sovereign will; not according to the will of man; neither of him by whom he wrought, nor of any other man whatsoever. The wisdom as well as the power are his : nor can I find that ever, from the beginning of the world, he lodged this power in any mere man, to be used whenever that man saw good. Suppose, therefore, there was a man now on earth who did work “real and undoubted miracles;” I would ask, By whose power doth he work these ? and at whose pleasure? his own, or God's? Not his own; but God’s. But if so, then your demand is not on man, but on God. I cannot say it is modest, thus to challenge God; or well suiting the relation of a creature to his Creator. 2. However, I cannot but think, there have been already so many plain interpositions of divine power, as will shortly leave you without excuse, if you either deny or despise them. We desire no favour, but the justice that diligent inquiry may be made concerning them. We are ready to name the persons on whom that power was shown, which belongeth to none but God; (not one or two, or ten or twelve only;) to point out their places of abode; and we engage they shall answer every per tinent question, fairly and directly; and, if required, shall give all those answers upon oath, before any who are empowered so to receive them. It is our particular request that the cir cumstances which went before, which accompanied, and which followed after, the facts under consideration, may be thoroughly examined, and punctually noted down.

10. But you believe, I only corrupt those who were good Christians before, teaching them to revile and censure their neighbours, and to abuse the Clergy, notwithstanding all their meekness and gentleness, as I do myself. “I must declare,” say you, “we have, in general, answered your pretence with all meekness and temper; the railing and reviling has been chiefly on the side of the Methodists.” (Second Letter, page 16.) Your first charge ran thus: “How have such abuses as these been thrown out by you against our regular Clergy, not the highest or the worthiest excepted !” (Remarks, p. 15.) I answered, “I am altogether clear in this matter, as often as it has been objected: Neither do I desire to receive any other treatment from the Clergy, than they have received from me to this day.” (Page 399.) You reply, (1.) “One instance of your misrepresenting and injuring a Preacher of our Church Imentioned.” (Second Letter, p. 105.) Mentioned! Well, but did you prove it was an injury or misrepresentation? I know not that you once attempted it. (2.) You next quote part of a letter from the Third Journal; (vol. I. p. 184;) wherein, according to your account, the “most considerable of our Clergy are abused, and at once accused in a very gross manner.” (Second Letter, p. 106.) Set down the whole paragraph, and I will prove that this also . naked truth, and no abuse at all. You say, (3) “You ap proved of Whitefield’s railing against the Clergy;” that is, I say, “Mr. Whitefield preached concerning the ‘Holy Ghost, which all who believe are to receive;’ not without a just, though severe, censure of those who preach as if there were no Holy Ghost.” (Vol. I. p. 210.) Nor is this railing, but melan choly truth. I have myself heard several preach in this man ner. (4.) You cite my words: “Woe unto you, ye blind leaders of the blind! How long will you pervert the right ways of the Lord?” and add, “I appeal to yourself, whether you did not design this reflection against the Clergy ingeneral who differ from you.” No more than I did against Moses and Aaron. I expressly specify whom I design: “Ye who tell the mourners in Zion, Much religion hath made you mad.” You say, (5) (with a N.

The Principles of a Methodist Source: The Works of John Wesley, Volume 8 (Zondervan) Year: 1742 Author: John Wesley --- 1. I HAVE often wrote on controverted points before; but not with an eye to any particular person. So that this is the first time I have appeared in controversy, properly so called. Indeed I have not wanted occasion to do it before; particu larly when, after many stabs in the dark, I was publicly attacked, not by an open enemy, but by my own familiar friend. But I could not answer him. I could only cover my face and say, Kat ovels exeuvov; Kat ov, Texvov; “Art thou also among them? Art thou, my son?” 2. I now tread an untried path “with fear and trembling;” fear, not of my adversary, but of myself. I fear my own spirit, lest I “fall where many mightier have been slain.” I never knew one man (or but one) write controversy, with what I thought a right spirit. Every disputant seems to think (as every soldier) that he may hurt his opponent as much as he can; nay, that he ought to do his worst to him, or he cannot make the best of his own cause; that so he do not belie or wilfully misrepresent him, he must expose him as far as he is able. It is enough, we suppose, if we do not show heat or passion against our adversary. But, not to despise him, or endeavour to make others do so, is quite a work of super erogation. 3. But ought these things to be so? (I speak on the Chris tian scheme.) Ought we not to love our neighbour as ourselves? And does a man cease to be our neighbour, because he is of a different opinion; nay, and declares himself so to be? Ought we not, for all this, to do to him as we would he should do to us? But do we ourselves love to be exposed, or set in the worst light? Would we willingly be treated with contempt? If not, why do we treat others thus? And yet who scruples it? Who does not hit every blow he can, however foreign to the merits of the cause? Who, in controversy, casts the mantle of love over the nakedness of his brother?

And I believe it is consistent with itself. As to the “hundred other absurdities which might be fully and fairly made out,” it will be time enough to consider them, when they are produced. 29. (12, 13.) But whether I have succeeded in attempting to reconcile these things or no, I verily think Mr. Tucker has. I desire not a more consistent account of my principles, than he has himself given in the following words: “Our spiritual state should be considered distinctly under each of these views. “1. Before justification; in which state we may be said to be unable to do any thing acceptable to God; because then we can do nothing but come to Christ; which ought not to be considered as doing anything, but as supplicating (or waiting) to receive a power of doing for the time to come. “For the preventing grace of God, which is common to all, is sufficient to bring us to Christ, though it is not sufficient to carry us any further till we are justified. “2. After justification. The moment a man comes to Christ (by faith) he is justified, and born again; that is, he is born again in the imperfect sense, (for there are two [if not more] degrees of regeneration,) and he has power over all the stirrings and motions of sin, but not a total freedom from them. There fore he hath not yet, in the full and proper sense, a new and clean heart. But being exposed to various temptations, he may and will fall again from this condition, if he doth not attain to a more excellent gift.” 3. Sanctification, the last and highest state of perfection in this life. For then are the faithful born again in the full and * “Mr. Charles Wesley,” the note says, “was not persuaded of the truth of the Moravian faith, till some time after his brother's return from Germany.” There is a great mistake in this. I returned not from Germany till Saturday, September 16. Whereas my brother was fully persuaded of the truth of the Moravian faith (so called) on Wednesday, May 3, preceding. The note adds, “This,” that is, justifying faith, “he received but very lately.” This also is a mistake. What he believed to be justifying faith, he received May 21, 1788. (Vol. I. pp. 93, 96.) . perfect sense.

But “complaints,” you say, “of their errors, come very ill from you, because you have occasioned them.” Nay, if it were so, for that very cause they ought to come from me. If I had occasioned an evil, surely I am the very person who ought to remove it as far as I can; to recover, if possible, those who are hurt already, and to caution others against it. 14. On some of those complaints, as you term them, you remark as follows:- “Many of those who once knew in whom they had believed” (these are my words) “were thrown into idle reasonings, and thereby filled with doubts and fears.” (Page 13.) “This,” you add, “it is to be feared, has been too much the case of the Methodists in general.--Accordingly we find, in this Journal, several instances, not barely of doubts and fears, but of the most desperate despair. This is the conse quence of resting so much on sensible impressions.--Bad men may be led into presumption thereby; an instance of which you give, Vol. I. p. 295.” That instance will come in our way again: “Many of those who once knew in whom they had believed were thrown,” by the Antinomians, “into idle reasonings, and thereby filled with doubts and fears. This,” you fear, “has been the case with the Methodists in general.” You must mean, (to make it a parallel case,) that the generality of the people now termed Methodists were true believers till they heard us preach, but were thereby thrown into idle reasonings, and filled with needless doubts and fears. Exactly contrary to truth in every particular. For, (1) They lived in open sins till they heard us preach, and, consequently, were no better believers than their father the devil. (2.) They were not then thrown into idle reasonings, but into serious thought how to flee from the wrath to come. Nor, (3) Were they filled with needless doubts and fears, but with such as were needful in the highest degree, such as actually issued in repentance toward God and faith in our Lord Jesus Christ. “Accordingly, we find in this Journal several instances of the most desperate despair. (Ibid. pp. 261, 272,294.)” Then I am greatly mistaken.

p. 283.) Do I say here, that “we ought not in the strongest pain once to desire to have a moment's ease?” What a frightful distortion of my words is this ! What I say is, “A serious person affirmed to me, that God kept her for two days in such a state.” And why not? Where is the absurdity? “At the end of one of your hymns, you seem to carry this notion to the very height of extravagancy and presumption. You say, “Doom, if thou canst, to endless pains, And drive me from thy face.” If thou canst; that is, if thou canst deny thyself, if thou canst forget to be gracious, if thou canst cease to be truth and love. So the lines both preceding and following fix the sense. I see nothing of stoical insensibility, neither of extravagancy or presumption, in this. 5. Your last charge is, that I am guilty of enthusiasm to the highest degree. “Enthusiasm,” you say, “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. An enthusiast is, then, sincere, but mistaken. His intentions are good, but his actions most abominable. Instead of making the word of God the rule of his actions, he follows only that secret impulse which is owing to a warm imagination. Instead of judging of his spiritual estate by the improvement of his heart, he rests only on ecstasies, &c. He is very liable to err, as not considering things coolly and carefully. He is very difficult to be convinced by reason and argument, as he acts upon a supposed principle superior to it, the directions of God’s Spirit. Whoever opposes him is charged with resist ing the Spirit. His own dreams must be regarded as oracles. Whatever he does is to be accounted the work of God. Hence he talks in the style of inspired persons; and applies Scripture phrases to himself, without attending to their original mean ing, or once considering the difference of times and circum stances.” (Remarks, pp. 60, 61.) You have drawn, Sir, (in the main,) a true picture of an enthusiast. But it is no more like me, than I am like a centaur.

May God supply this and all my wants! “He is very difficult to be convinced by reason and argument, as he acts upon a supposed principle superior to it, the direction of God's Spirit.” I am very difficult to be convinced by dry blows or hard names, (both of which I have not wanted,) but not by reason and argument. At least that difficulty cannot spring from the cause you mention; for I claim no other direction of God’s Spirit, than is common to all believers. “Whoever opposes him is charged with resisting or rejecting the Spirit.” What! whoever opposes me, John Wesley? Do I charge every such person with rejecting the Spirit? No more than I charge him with robbing on the highway. I cite you yourself, to confute your own words. For, do I charge you with rejecting the Spirit? “His own dreams must be regarded as oracles.” Whose? I desire neither my dreams nor my waking thoughts may be regarded at all, unless just so far as they agree with the oracles of God. “Whatever he does, is to be accounted the work of God.” You strike quite wide of me still. I never said so of what I do. I never thought so. Yet I trust what I do is pleasing to God. “Hence he talks in the style of inspired persons.” No otherwise inspired than you are, if you love God. “And applies Scripture phrases to himself, without attending to their original meaning, or once considering the difference of times and circumstances.” 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. 6. So much for the bulk of your charge. But it concerns me, likewise, to gather up the fragments of it. You say, “We desire no more than to try your sentiments and proceedings by the written word.” (Page 63.) Agreed. Begin when and where you please. “We find there good works as strongly insisted on as faith.” I do as strongly insist on them as on faith. But each in its own order. “We find all railing, &c., condemned therein.” Truc; and so you may in all I write or preach.

“We find all railing, &c., condemned therein.” Truc; and so you may in all I write or preach. “We are assured, that the doing what God commands is the sure way of knowing that we have received his Spirit.” We have doubtless received it, if we love God (as he commands) with all our heart, mind, soul, and strength. “And not by any sensible impulses or feelings whatsoever.” Any sensible impulses whatsoever ! Do you then exclude all sensible impulses? Do you reject inward feelings toto genere? Then you reject both the love of God and of our neighbour. For, if these cannot be in wardly felt, nothing can. You reject all joy in the Holy Ghost; for if we cannot be sensible of this, it is no joy at all. You reject the peace of God, which, if it be not felt in the 1nmost soul, is a dream, a notion, an empty name. You therefore reject the whole inward kingdom of God; that is, in effect, the whole gospel of Jesus Christ. You have therefore yourself abundantly shown (what I do not insinuate, but proclaim on the house-top) that I am charged with enthusiasm for asserting the power as well as the form of godliness. 7. You go on : “The character of the enthusiast above drawn will fit, I believe, all such of the Methodists as can be thought sincere.” (Page 63.) I believe not. I have tried it on one, and it fitted him just as Saul’s armour did David. However, a few instances of enthusiasm you undertake to show in this very Journal. And first, “You give us one” (these are your words) “of a private revelation, which you seem to pay great credit to.” You partly relate this, and then remark, “What enthusiasm is here ! To represent the conjectures of a woman, whose brain appears to have been too much heated, as if they had been owing to a particular and miraculous spirit of prophecy!” Descant, Sir, as you please on this enthusiasm; on the credit I paid to this private revelation; and my representing the conjectures of this brain-sick woman as owing to the miraculous power of the Spirit of God: And when you have done, I will desire you to read that passage once more, where you will find my express words are, introducing this account: “Sunday, 11.

To represent the conjectures of a woman, whose brain appears to have been too much heated, as if they had been owing to a particular and miraculous spirit of prophecy!” Descant, Sir, as you please on this enthusiasm; on the credit I paid to this private revelation; and my representing the conjectures of this brain-sick woman as owing to the miraculous power of the Spirit of God: And when you have done, I will desire you to read that passage once more, where you will find my express words are, introducing this account: “Sunday, 11. I met with a surprising instance of the power of the devil.” (Vol. I. p. 295.) Such was the credit I paid to this revelation 1 All which I ascribe to the Spirit of God is, the enabling her to strive against the power of the devil and at length restoring peace to her soul. 8. As a second instance of enthusiasm, you cite those words: “I expounded out of the fulness which was given me.” (Ibid. p. 295.) The whole sentence is, “Out of the fulness that was given me, I expounded those words of St. Paul, (indeed of every true believer,) ‘To me to live is Christ, and to die is gain.” I mean, I had then a fuller, deeper sense of that great truth, than I ordinarily have. And I still think it right to ascribe this, not to myself, but to the “Giver of every good and perfect gift.” You relate what follows as a third “very extraordinary in stance of enthusiasm:” (Remarks, p. 65 :) “Tuesday, Feb. 17. I left London. In the afternoon, I reached Oxford; and leaving my horse there, (for he was tired, and the horse-road exceeding bad, and my business admitted of no delay,) set out on foot for Stanton-Harcourt. The night overtook me in about an hour, accompanied with heavy rain. Being wet and weary, and not well knowing my way, I could not help saying in my heart, (though ashamed of mywant of resignation to God’s will,) “O that thou wouldest stay the bottles of heaven l or at least give me light, or an honest guide, or some help in the manner thou knowest.

6. Your Second charge is, that I “abuse the Clergy, throw out so much gall of bitterness against them, and impute this black art of calumny to the Spirit and power given from God.” (Page 15.) Sir, I plead Not Guilty to the whole charge. And you have not cited one line to support it. But if you could support it, what is this to the point in hand? I presume calumny is not enthusiasm. Perhaps you will say, “But it is something as bad.” True; but it is nothing to the purpose: Even the imputing this to the Spirit of God, as you here represent it, is an instance of art, not of enthusiasm. 7. You charge me, Thirdly, with “putting on a sanctified appearance, in order to draw followers, by a demure look, precise behaviour, and other marks of external piety. For which reason,” you say, “Mr. Wesley made and renewed that noble resolution, not willingly to indulge himself in the least levity of behaviour, or in laughter, no, not for a moment; to speak no word not tending to the glory of God, and not a tittle of worldly things.” (Pages 18, 19.) Sir, you miss the mark again. If this “sanctified appear ance was put on to draw followers,” if it was for “this reason” (as you flatly affirm it was) that “Mr. Wesley made and renewed that noble resolution;” (it was made eleven or twelve years before, about the time of my removal to Lincoln College;) then it can be no instance of enthusiasm, and so does not fall within the design of your present work; unless your title-page does not belong to your book; for that confines you to the enthusiasm of the Methodists. 8. But to consider this point in another view: You accuse me of “putting on a sanctified appearance, a demure look, precise behaviour, and other marks of external piety.” How are you assured, Sir, this was barely external, and that it was a bare appearance of sanctity? You affirm this as from per sonal knowledge. Was you then acquainted with me three or four and twenty years ago? “He made and renewed that noble resolution,” in order to “draw followers.” Sir, how do you know that? Are you in God's place, that you take upon you to be the searcher of hearts?

You may full as easily prove it from these, as from the words you quote next: “God does now give remission of sins, and the gift of the Holy Ghost, and often in dreams and visions of God.” “But afterwards,” you say, “I speak more distrustfully.” (Page 79.) Indeed I do not; but I guard against enthusiasm in those words, part of which you have recited. The whole paragraph runs thus: “From those words, “Beloved, believe not every spirit; but try the spirits, whether they be of God,” I told them they were not to judge of the spirit whereby any one spoke, either by appearances, or by common report, or by their own inward feelings; no, nor by any dreams, visions, or revela tions, supposed to be made to their souls, any more than by their tears, or any involuntary effects wrought upon their bodies. I warned them, all these were in themselves of a doubtful, disputable nature; they might be from God, and they might not; and were therefore not simply to be relied on, any more than simply to be condemned, but to be tried by a farther rule; to be brought to the only certain test, the law and the testimony.” Sir, can you show them a better way? 32. The last proof that you produce of my enthusiasm, is, my “talking of the great work which God is now beginning to work upon earth.” (Page 80.) I own the fact. I do talk of such a work. But I deny the consequence: For if God has begun a great work, then the saying He has, is no enthusiasm. To bring sinners to repentance, to save them from their sins, is allowed by all to be the work of God. Yea, and to save one sinner is a great work of God; much more to save many. But many sinners are saved from their sins at this day, in London, in Bristol, in Kingswood, in Cornwall, in Newcastle upon-Tyne, in Whitehaven, in many other parts of England, in Wales, in Ireland, in Scotland, upon the continent of Europe, in Asia, and in America. This I term “a great work of God; ” so great as I have not read of for several ages. You ask, how I know so great a work is wrought now--“by inspiration?” No; but by common sense.

A Letter to the Right Rev. the Lord Bishop of Gloucester Source: The Works of John Wesley, Volume 9 (Zondervan) Author: John Wesley --- My Lord, YoUR Lordship well observes, “To employ buffoonery in the service of religion is to violate the majesty of truth, and to deprive it of a fair hearing. To examine, men must be serious.” * Such as escaped my notice; or such as may be placed to the account of human infirmity. (Preface, p. 11.) I will endeavour to be so in all the following pages; and the rather, not only because I am writing to a person who is so far, and in so many respects, my superior, but also because of the importance of the subject: For is the question only, What I am? a madman, or a man in his senses? a knave, or an honest man? No; this is only brought in by way of illustration. The question is, of the office and opera tion of the Holy Spirit; with which the doctrine of the new birth, and indeed the whole of real religion, is connected. On a subject of so deep concern, I desire to be serious as death. But, at the same time, your Lordship will permit me to use great plainness. And this I am the more emboldened to do, because by naming my name, your Lordship, as it were, condescends to meet me on even ground. I shall consider, First, what your Lordship advances con cerning me: and, Then, what is advanced concerning the operations of the Holy Spirit. I. First. Concerning me. It is true I am here dealing in crambe repetita,” reciting objections which have been urged and answered a hundred times. But as your Lordship is pleased to repeat them again, I am obliged to repeat the answers. Your Lordship begins: “If the false prophet pretend to some extraordinary measure of the Spirit, we are directed to try that spirit by James iii. 17.” (Page 117.) I answer, 1. (as I have done many times before,) I do not pretend to any extraordinary measure of the Spirit. I pretend to no other measure of it than may be claimed by every Christian Minis ter. 2. Where are we directed to “try Prophets” by this text? How does it appear that it was given for any such purpose?

“May 9, 1740. I was a little surprised at some who were buffeted of Satan in an un usual manner, by such a spirit of laughter as they could in nowise resist. I could scarce have believed the account they gave me, had I not known the same thing ten or eleven years ago, when both my brother and I were seized in the same man ner.” (If any man call this hysterics, I am not concerned: I think and let think.) 7. “May 21, 1740. In the evening such a spirit of laughter was among us, that many were much offended. But the attention of all was soon fixed on poor L S ,whom we all knew to be no dissembler. One so violently and variously torn of the evil one did I never see be fore. Sometimes she laughed till almost strangled; then broke out into cursing and blaspheming. At last she faintly called on Christ to help her; and the violence of her pangs ceased.” (Let any who please impute this likewise to hysterics: Only permit me to think otherwise.) 8. “May 17, 1740. I found more and more undeniable proofs, that we have need to watch and pray every moment. Outward trials, indeed, were now removed: But so much the more did inward trials abound; and “if one member suffered, all the members suffered with it.” So strange a sympathy did I never observe before; whatever considerable temptation fell on any one, unaccount ably spreading itself to the rest, so that exceeding few were able to escape it.” (Pages 122, 123.) I know not what these eight quotations prove, but that I believe the devil still variously tempts and troubles good men; while he “works with energy in the children of disobedience.” Certainly they do not prove that I lay claim to any of the pre ccding gifts. Let us see whether any more is proved by the ten next quotations: 1. “So many living witnesses hath God given, that his hand is still stretched out to heal,” (namely, the souls of sinners, as the whole paragraph fixes the sense,) “ and that signs and wonders are even now wrought” (page 124) (namely, in the conversion of the greatest sinners). 2. “Among the poor colliers of Placey, Jo.

“Among the poor colliers of Placey, Jo. Lane, then nine or ten years old, was one of the first that found peace with God.” (Ibid.) 3. “Mrs. Nowers said her little son appeared to have a continual fear of God, and an awful sense of his presence. A few days since, she said, he broke out into prayers aloud, and said, ‘I shall go to heaven soon.’” This child, when he began to have the fear of God, was, as his parents said, just three years old. 4. I did receive that “account of the young woman of Manchester from her own mouth.” But I pass no judgment on it, good or bad; nor, 5. On “the trance,” (page 126) as her mother called it, of S.T., neither denying nor affirming the truth of it. 6. “You deny that God does work these effects; at least, that he works them in this manner: I affirm both. I have seen very many persons changed in a moment, from the spirit of fear, horror, despair, to the spirit of love, joy, and praise. In several of them this change was wrought in a dream, or during a strong representation to their mind of Christ, either on the cross, or in glory.” (Page 127.) “But here the symptoms of grace and of perdition are inter woven and confounded with one another.” (Page 128.) No. Though light followed darkness, yet they were not interwoven, much less confounded with each other. 7. “But some imputed the work to the force of imagination, or even to the delusion of the devil.” (Ibid.) They did so; which made me say, 8. “I fear we have grieved the Spirit of the jealous God, by question ing his work.” (Ibid.) 9. “Yet he says himself, ‘These symp toms I can no more impute to any natural cause, than to the Spirit of God. I make no doubt, it was Satan tearing them, as they were coming to Christ.’” (Page 129.) But these symp toms, and the work mentioned before, are wholly different things. The work spoken of is the conversion of sinners to God; these symptoms are cries and bodily pain. The very next instance makes this plain. 10. “I visited a poor old woman.

“The longer I spoke, the more strength I had; till at twelve, I was as one refreshed with wine.” (Page 133.) 5. “I explained the nature of inward reli gion, words flowing upon me faster than I could speak.” (Ibid.) 6. “I intended to have given an exhortation to the society. But as soon as we met, the Spirit of supplication fell upon us, (on the congregation as well as me,) so that I could hardly do anything but pray and give thanks.” (Ibid.) I believe every true Christian may experience all that is contained in these three instances. 7. “The Spirit of prayer was so poured upon us all, that we could only speak to God.” (Ibid.) 8. “Many were seated on a wall, which, in the middle of the sermon, fell down; but not one was hurt at all. Nor was there any inter ruption, either of my speaking, or of the attention of the hear ers.” (Page 134.) 9. “The mob had just broke open the doors, and 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.” (Page 135.) The fact was just so. I do not attempt to account for it; because I cannot. 10. “The next miracle was on his friends.” They were no friends of mine. I had seen few of them before in my life. Neither do I say or think it was any miracle at all, that they were all “silent while I spake; ” or that “the moment I had done, the chain fell off, and they all began talking at once.” Do any or all of these quotations prove, that I “lay claim to almost every miraculous gift?” 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 whereIstood.” (Ibid.) I believe they did, as it was a calm day, and the hill rose gra dually 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.

Nor did I insinuate anything more than I expressed in as plain a manner as I could. A little digression follows: “A friend of his advises, not to establish the power of working miracles, as the great cri terion of a divine mission; seeing the agreement of doctrines with Scripture is the only infallible rule.” (Page 230.) “But Christ himself establishes the power of working mira cles, as the great criterion of a divine mission.” (Page 231.) True, of a mission to be the Saviour of the world; to put a period to the Jewish, and introduce the Christian, dispensa tion. And whoever pretends to such a mission will stand in need of such credentials. (2) “He shifts and doubles no less” (neither less nor more) “as to the ecstasies of his saints. Sometimes they are of God, sometimes of the devil; but he is constant in this,-- that natural causes have no hand in them.” This is not true: In what are here termed ecstasies, strong joy or grief, attended with various bodily symptoms, I have openly affirmed, again and again, that natural causes have a part: Nor did I ever shift or double on the head. I have steadily and uniformly maintained, that, if the mind be affected to such a degree, the body must be affected by the laws of the vital union. The mind I believe was, in many of those cases, affected by the Spirit of God, in others by the devil, and in some by both; and, in consequence of this, the body was affected also. (3) “Mr. W. says, “I fear we have grieved the Spirit of the jealous God by questioning his work, and by blaspheming it, by imputing it to nature, or even to the devil.’” (Pages 232,233.) True; by imputing the conviction and conversion of sinners, which is the work of God alone, (because of these unusual circumstances attending it,) either to nature or to the devil. This is flat and plain. No prevari cation yet. Let us attend to the next proof of it: “Innume rable cautions were given me, not to regard visions or dreams, or to fancy people had remission of sins because of their cries, or tears, or outward professions. The sum of my answer was, You deny that God does now work these effects; at least that he works them in this manner.

The sum of my answer was, You deny that God does now work these effects; at least that he works them in this manner. I affirm both. I have seen very many persons changed in a moment from a spirit of fear, horror, despair, to a spirit of love, joy, peace. What I have to say touching visions and dreams is this: I know several persons in whom this great change was wrought in a dream, or during a strong representation to the eye of their mind of Christ, either on the cross, or in glory. This is the fact; let any judge of it as they please. And that such a change was then wrought, appears (not from their shedding tears only, or falling into fits, or crying out; these are not the fruits, as you seem to suppose, whereby I judge, but) from the whole tenor of their life; till then many ways wicked, from that time holy, and just, and good.” “Nay, he is so convinced of its being the work of God, that the horrid blasphemies which ensued, he ascribes to the abundance of joy which God had given to a poor mad woman.” (Page 234.) Do I ascribe those blasphemies to her joy in God? No; but to her pride. My words are, “I met with one, who, having been lifted up with the abundance of joy which God had given her, had fallen into such blasphemies and vain imaginations as are not common to men. In the afternoon I found another instance, nearly, I fear, of the same kind; one who set her private revelations, so called, on the self-same foot with the written word.” (Page 235.) But how is this to prove prevarication? “Why, on a sud den, he directly revokes all he had advanced. He says, “I told them they were not to judge of the spirit whereby any one spoke, either by appearances, or by common report, or by their own inward feelings; no, nor by any dreams, visions, or revela tions, supposed to be made to the soul, any more than by their tears, or any involuntary effects wrought upon their bodies.

He says, “I told them they were not to judge of the spirit whereby any one spoke, either by appearances, or by common report, or by their own inward feelings; no, nor by any dreams, visions, or revela tions, supposed to be made to the soul, any more than by their tears, or any involuntary effects wrought upon their bodies. I warned them that all these things were in themselves of a doubtful, disputable nature: They might be from God, or they might not; and were therefore not simply to be relied on, any more than simply to be condemned; but to be tried by a farther rule, to be brought to the only certain test, the law and the testimony.” Now, is not this a formal recantation of what he had said just above?” (Page 235.) Nothing less, as I will show in two minutes, to every calm, impartial man. What I say now, I have said any time this thirty years; I have never varied therefrom for an hour: “Everything disputable is to be brought to the only certain test, ‘the law and the testimony.” “But did not you talk just now of visions and dreams?” Yes; but not as of a test of any thing; only as a channel through which God is sometimes pleased to convey “love, joy, peace, longsuffering, gentleness, goodness, fidelity, meekness, temperance,” the indisputable fruit of his Spirit: And these, we may observe, wherever they exist, must be in wardly felt. Now, where is the prevarication, where the formal recantation? They are vanished into air. But here is more proof: “At length he gives up all these divine agitations to the devil: ‘I inquired, says he, ‘into the case of those who had lately cried out aloud during the preach ing. I found this had come upon every one of them in a moment, without any previous notice. In that moment they dropped down, lost all their strength, and were seized with violent pain. Some said they felt as if a sword were running through them; others, as if their whole body was tearing in pieces. These symptoms I can no more impute to any natural cause, than to. the Spirit of God.

the Spirit of God. I make no doubt but it was Satan tearing them as they were coming to Christ.” (Page 236.) “Now, these were the very symptoms which he had before ascribed to the Spirit of God.” (Page 237.) Never in my life Indeed some of them I never met with before. Those outward symptoms which I had met with before, bodily agitations in particular, I did not ascribe to the Spirit of God, but to the natural union of the soul and body. And those symptoms which I now ascribe to the devil, I never ascribed to any other cause. The Second proof of my prevarication or hypocrisy is therefore just as conclusive as the First. 3. Now for the Third: “Mr. W. before spoke contemptu ously of orthodoxy, to take in the Sectaries. But when he would take off Churchmen, then orthodoxy is the unum necessa rium.”* Did I ever say so? No more than, in the other extreme, speak contemptuously of it. “Yes, you say, ‘I de scribed the plain, old religion of the Church of England, which is now almost everywhere spoken against under the new name of Methodism.” Very well; and what shadow of prevarication is here? May I not still declare the plain, old religion of the Church of England, and yet very consistently aver, that right opinion is a very slender part of it? 4. The next passage, I am sorry to say, is neither related with seriousness nor truth: “We have seen him inviting perse cution.” Never; though I “rejoiced,” in the instance alleged, at having an opportunity of calling a multitude of the most abandoned sinners to repentance. 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. W. 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. W.

For they rise at any hour of the night when they awake, and, after eating and drinking as much as they can, go to sleep again. Hence we could not but remark what is the religion of nature, properly so called, or that religion which flows from natural reason, unas sisted by Revelation.’” (Page 290.) I believe this dispute may be cut short by only defining the term. What does your Lordship mean by natural religion ? a system of principles? But I mean by it, in this placc, men’s natural manners. These certainly “flow from their natural passions and appe tites,” with that degree of reason which they have. And this, in other instances, is not contemptible; though it is not sufficient to teach them true religion. II. I proceed to consider, in the Second place, what is advanced concerning the operations of the Holy Spirit. “Our blessed Redeemer promised to send among his follow ers the Holy Ghost, called ‘the Spirit of Truth’ and ‘the Comforter, which should co-operate with man, in establishing his faith, and in perfecting his obedience; or, in other words, should sanctify him to redemption.” (Page 2.) Accordingly, “the sanctification and redemption of the world, man cannot frustrate nor render ineffectual. For it is not in his power to make that to be undone, which is once done and perfected.” (Page 337.) I do not comprehend. Is all the world sanctified? Is not to be sanctified the same as to be made holy? Is all the world holy? And can no man frustrate his own sanctification? “The Holy Ghost establishes our faith, and perfects our obedience, by enlightening the understanding, and rectifying the will.” (Page 3.) “In the former respect, 1. He gave the gift of tongues at the day of Pentecost. “Indeed, enthusiasts, in their ecstasies, have talked very fluently in languages they had a very imperfect knowledge of in their sober intervals.” I can no more believe this on the credit of Lord Shaftesbury and a Polish exorcist, than I can believe the tale of an hundred people talking without tongues, on the credit of Dr. Middleton. “The other gifts of the Spirit St.

“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.

So that when its rage subsides, as it very soon does, (but where it drives into downright madness,) the bias on the will keeps abating, till all the former habitudes recover their relaxed tone.” (Page 92.) Never were reflections more just than these. And whoever applies them to the matters of fact, which daily occur all over England, and particularly in London, will easily discern, that the changes now wrought cannot be accounted for by natural causes: Not by superstition; for the manners are changed; the whole life and conversation: Not by fanaticism; for these changes are so lasting, “as to establish the new system into a habit:” Not by mere reason; for they are sudden; therefore they can only be wrought by the Holy Spirit. As to Savanarola’s being a fanatic, or assuming the person of a Prophet, I cannot take a Popish historian’s word. And what a man says on the rack proves nothing; no more than his dying silent. Probably this might arise from shame, and con sciousness of having accused himself falsely under the torture. “But how does the Spirit, as Comforter, abide with us for ever? He abides with the Church for ever, as well personally in his office of Comforter, as virtually in his office of Enlight ener.” (Page 96.) Does he not then abide with the Church personally in both these respects? What is meant by abiding virtually # And what is the difference between abiding virtually, and abiding personally? “The question will be, Does he still exercise his office in the same extraordinary manner as in the Apostles' days?” (Page 97.) I know none that affirms it. “St Paul has determined this question. ‘Charity, says he, “never faileth: But whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.” (1 Cor. xiii.

He illuminated their minds with all necessary truth. For a rule of faith not being yet com posed,” (No! Had they not “the Law and the Prophets?”) “some extraordinary infusion of his virtue was still necessary. But when this rule was perfected, part of this office was trans ferred upon the sacred Canon; and his enlightening grace was not to be expected in such abundant measure, as to make the recipients infallible guides.” (Page 112.) Certainly it was not. If this is all that is intended, no one will gainsay. “Yet modern fanatics pretend to as high a degree of divine communications, as if no such rule were in being;” (I do not;) “or, at least, as if that rule needed the further assistance of the Holy Spirit to explain his own meaning.” This is quite ano ther thing. I do firmly believe, (and what serious man does not?) omnis scriptura legi debet eo Spiritu quo scripta est: “We need the same Spirit to understand the Scripture, which enabled the holy men of old to write it.” “Again, the whole strength of human prejudices was then set in opposition to the gospel, to overcome the obstinacy and violence of which, nothing less than the power of the Holy One was sufficient. At present, whatever prejudices may remain, it draws the other way.” (Page 113.) What, toward holiness? toward temperance and chastity? toward justice, mercy, and truth? Quite the reverse. And to overcome the obstinacy and violence of the heart-prejudices which still lie against these, the power of the Holy One is as necessary now, as ever it was from the beginning of the world. “A further reason for the ceasing of miracles is, the peace and security of the Church. The profession of the Christian faith is now attended with ease and honour.” The profession, true; but not the thing itself, as “all that will live godly in Christ Jesus” experience. “But if miracles are not ceased, why do you not prove your mission thereby?” As your Lordship has frequently spoke to this effect, I will now give a clear answer. And I purposely do it in the same words which I published many years since: “l. I have in some measure explained myself on the head of miracles, in the Third Part of the ‘Farther Appeal.

I believe God never interposed his miraculous power, but according to his own sovereign will; not according to the will of man; neither of him by whom he wrought, nor of any other man whatsoever. The wisdom as well as the power are his; nor can I find that ever, from the beginning of the world, He lodged this power in any mere man, to be used whenever that man saw good. Suppose, therefore, there was a man now upon earth, who did work real and undoubted miracles, I would ask, By whose power doth he work these, and at whose pleasure? his own, or God's? Not his own, but God’s. But if so, then your demand is made, not on man, but on God. I cannot say it is modest, thus to challenge God; or well suiting the relation of a creature to his Creator. “2. However, I cannot but think there have been already so many interpositions of divine power, as will shortly leave you without excuse, if you either deny or despise them. We desire no favour, but the justice that diligent inquiry may be made concerning them. We are ready to name the persons on whom the power was shown which belongeth to none but God; (not one or two, or ten or twelve only;) to point out their places of abode; and we engage they shall answer every pertinent ques tion fairly and directly; and, if required, shall give all their answers upon oath, before any who are empowered to receive them. It is our particular request, that the circumstances which went before, which accompanied, and which followed after, the facts under consideration, may be throughly examined, and punctually noted down. Let but this be done, (and is it not highly needful it should ? at least by those who would form an exact judgment,) and we have no fear that any rea sonable man should scruple to say, ‘This hath God wrought.” “As there have been already so many instances of this kind, far beyond what we dared to ask or think, I cannot take upon me to say, whether or no it will please God to add to their number. I have not herein ‘known the mind of the Lord, neither am I ‘ his counsellor. He may, or he may not; I cannot affirm or deny.

Does it not directly tend to make both the one and the other imagine, that they are what indeed they are not; that they are Christians, while they are utterly without Christ, and with out God in the world? To close this point: If men are not Christians till they are renewed after the image of Christ, and if the people of England, in general, are not thus renewed, why do we term them so? ‘The god of this world hath’ long ‘blinded their hearts. Let us do nothing to increase their blindness; but rather to recover them from that strong delusion, that they may no longer believe a lie. “Let us labour to convince all mankind, that to be a real Christian is, to love the Lord our God with all our heart, and to serve him with all our strength; to love our neighbour as ourselves, and therefore to do unto every man as we would he should do unto us.” (Second Letter to Dr. Church, Vol. VIII. pages 470-472.) To change one of these Heathens into a real Christian, and to continue him such, all the ordinary operations of the Holy Spirit are absolutely necessary. “But what are they?” I sum them up (as I did in the “Farther Appeal to Men of Reason and Religion”) in the words of as learned and orthodox a Divine as ever England bred: “Sanctification being opposed to our corruption, and answering fully to the latitude thereof, whatsoever holiness and perfection is wanting in our nature must be supplied by the Spirit of God. Wherefore, we being by nature totally void of all saving truth, and under an impossibility of know ing the will of God; this ‘Spirit searcheth all things, yea, even the deep things of God, and revealeth them unto the sons of men; so that thereby the darkness of their under standing is expelled, and they are enlightened with the know ledge of God. The same Spirit which revealeth the object of faith, generally, to the universal Church, doth also illumi nate the understanding of such as believe; that they may receive the truth. For faith is the gift of God, not only in the object, but also in the act. And this gift is a gift of the Holy Ghost working within us.

And this gift is a gift of the Holy Ghost working within us. And as the increase of per fection, so the original of faith, is from the Spirit of God, by an internal illumination of the soul. “The second part of the office of the Holy Ghost is the renewing of man in all the parts and faculties of his soul. For our natural corruption consisting in an aversation of our wills and a depravation of our affections, an inclination of them to the will of God is wrought within us by the Spirit of God. “The third part of his office is to lead, direct, and govern us in our actions and conversations. “If we live in the Spi rit, quickened by his renovation, we must also ‘walk in the spirit, following his direction, led by his manuduction. We are also animated and acted by the Spirit of God, who giveth ‘both to will and to do.’ “And “as many as are thus led by the Spirit of God, are the sons of God.” (Rom. viii. 14.) Moreover, that this direction may prove more effectual, we are guided in our prayers by the same Spirit, according to the promise, ‘I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplication.” (Zech. xii. 10.) Whereas then, “this is the confidence we have in Him, that, if we ask anything according to his will, he heareth us;’ and whereas, “we know not what we should pray for as we ought, the Spi rit itself maketh intercession for us withgroaning that can not be uttered.’ (Rom. viii. 26, 27.) “And He that search eth the heart knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.” From which intercession, (made for all true Chris tians,) he hath the name of the Paraclete given him by Christ; who said, ‘I will pray the Father, and He will give you another Paraclete.” (John xiv. 16, 26.) For, “if any man sin, we have a Paraclete with the Father, Jesus Christ the righteous,” saith St. John. “Who maketh intercession for us,’ saith St. Paul. (Rom. viii. 34.) And we have ‘another Para clete,” saith our Saviour, (John xiv. 16; Rom. viii. 27) ‘which also maketh intercession for us,” saith St. Paul.

Paul. A Paraclete then, in the notion of the Scriptures, is an Intercessor. “It is also the office of the Holy Ghost to assure us of the adoption of sons, to create in us a sense of the paternal love of God toward us, to give us an earnest of our everlasting inheritance. ‘The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For as many as are led by the Spirit of God, they are the sons of God. And because we are sons, God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father. For we have not received the spirit of bondage again to fear, but we have received the Spirit of adoption, whereby we cry, Abba, Father; the Spirit itself bearing witness with our spirit, that we are the children of God.” As, therefore, we are born again by the Spirit, and receive from him our regeneration, so we are also by the same Spirit assured of our adoption. Because, being ‘sons, we are also heirs, heirs of God, and joint heirs with Christ, by the same Spirit we have the pledge, or rather the earnest, of our inheritance. ‘For he which establisheth us in Christ, and hath anointed us, is God; who hath also sealed us, and hath given us the earnest of his Spirit in our hearts; so that we are sealed with that Holy Spirit of promise, which is the earnest of our inherit ance.’ The Spirit of God, as given to us in this life, is to be looked upon as an earnest, being part of that reward which is promised, and, upon performance of the covenant which God hath made with us, certainly to be received.” It now rests with your Lordship to take your choice, either to condemn or to acquit both ; either your Lordship must condemn Bishop Pearson for an enthusiast, or you must acquit me: For I have his express authority on my side, con cerning every text which I affirm to belong to all Christians. But I have greater authority than his, and such as I rever ence only less than the oracles of God; I mean that of our own Church.

But I have greater authority than his, and such as I rever ence only less than the oracles of God; I mean that of our own Church. I shall close this head by setting down what occurs in her authentic records, concerning either our receiving the Holy Ghost, or his ordinary operations in all true Christians. In her Daily Service she teacheth us all to “beseech God to grant us his Holy Spirit, that those things may please him which we do at this present, and that the rest of our life may be pure and holy;” to pray for our sovereign Lord the King, that God would “replenish him with the grace of his Holy Spirit;” for all the Royal Family, that “they may be endued with his Holy Spirit, and enriched with his heavenly grace;” for all the Clergy and People, that he would “send down upon them the healthful Spirit of his grace,” for the Catholic Church, that “it may be guided and governed by his good Spi rit;”and for all therein, who, at any time, make their common supplications unto him, that “the fellowship ’ or communi cation “of the Holy Ghost may be with them all evermore.” Her Collects are full of petitions to the same effect: “Grant that we may daily be renewed by thy Holy Spirit.” (Collect for Christmas Day.) “Grant that in all our sufferings here, for the testimony of thy truth, we may by faith behold the glory that shall be revealed, and, being filled with the Holy Ghost, may love and bless our persecutors.” (St.

In her Daily Service she teacheth us all to “beseech God to grant us his Holy Spirit, that those things may please him which we do at this present, and that the rest of our life may be pure and holy;” to pray for our sovereign Lord the King, that God would “replenish him with the grace of his Holy Spirit;” for all the Royal Family, that “they may be endued with his Holy Spirit, and enriched with his heavenly grace;” for all the Clergy and People, that he would “send down upon them the healthful Spirit of his grace,” for the Catholic Church, that “it may be guided and governed by his good Spi rit;”and for all therein, who, at any time, make their common supplications unto him, that “the fellowship ’ or communi cation “of the Holy Ghost may be with them all evermore.” Her Collects are full of petitions to the same effect: “Grant that we may daily be renewed by thy Holy Spirit.” (Collect for Christmas Day.) “Grant that in all our sufferings here, for the testimony of thy truth, we may by faith behold the glory that shall be revealed, and, being filled with the Holy Ghost, may love and bless our persecutors.” (St. Stephen’s Day.) “Send thy Holy Ghost, and pour into our hearts that most excellent gift of charity.” (Quinquagesima Sunday.) “O Lord, from whom all good things do come, grant to us thy humble servants, that by thy holy inspiration we may think those things that are good, and by thy merciful guidance may perform the same.” (Fifth Sunday after Easter.) “We beseech thee, leave us not comfortless, but send to us the Holy Ghost to comfort us.” (Sunday after Ascension Day.) “Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort.” (Whit-unday.) “Grant us, Lord, we beseech thee, the Spirit to think and do always such things as be rightful.” (Ninth Sunday after Trinity.) “O God, forasmuch as without thee we are not able to please thee, mercifully grant that thy Holy Spirit may in all things direct and rule our hearts.” (Nineteenth Sun day after Trinity.) “Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name.” (Communion Office.) “Give thy Holy Spirit to this infant, (or this person,) that he may be born again.

Stephen’s Day.) “Send thy Holy Ghost, and pour into our hearts that most excellent gift of charity.” (Quinquagesima Sunday.) “O Lord, from whom all good things do come, grant to us thy humble servants, that by thy holy inspiration we may think those things that are good, and by thy merciful guidance may perform the same.” (Fifth Sunday after Easter.) “We beseech thee, leave us not comfortless, but send to us the Holy Ghost to comfort us.” (Sunday after Ascension Day.) “Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort.” (Whit-unday.) “Grant us, Lord, we beseech thee, the Spirit to think and do always such things as be rightful.” (Ninth Sunday after Trinity.) “O God, forasmuch as without thee we are not able to please thee, mercifully grant that thy Holy Spirit may in all things direct and rule our hearts.” (Nineteenth Sun day after Trinity.) “Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name.” (Communion Office.) “Give thy Holy Spirit to this infant, (or this person,) that he may be born again. Give thy Holy Spirit to these per sons,” (N. B. already baptized,) “that they may continue thy servants.” “Almighty God, who hast vouchsafed to regenerate these persons by water and the Holy Ghost, strengthen them with the Holy Ghost the Comforter, and daily increase in them the manifold gifts of thy grace.” (Office of Confirmation.) From these passages it may sufficiently appear for what pur poses every Christian, according to the doctrine of the Church of England, does now receive the Holy Ghost. But this will be still more clear from those that follow; wherein we may likewise observe a plain rational sense of God’s “revealing” himself to us, of the “inspiration” of the Holy Ghost, and of a believer's “feeling” in himself the “mighty working” of the Spirit of Christ. “God gave them of old, grace to be his children, as he doth us now. But, now by the coming of our Saviour Christ, we have received more abundantly the Spirit of God in our hearts.” (Homily on Faith.

But, now by the coming of our Saviour Christ, we have received more abundantly the Spirit of God in our hearts.” (Homily on Faith. Part II.) “He died to destroy the rule of the devil in us, and he rose again to send down his Holy Spirit to rule in our hearts.” (Homil on the Resurrection.) “We have the Holy Spirit in our hearts, as a seal and pledge of our everlasting inheritance.” (Ibid.) “The Holy Ghost sat upon each of them, like as it had been cloven tongues of fire, to teach that it is he that giveth elo quence and utterance in preaching the gospel, which engen dereth a burning zeal towards God’s word, and giveth all men a tongue, yea, a fiery tongue.” (N. B.--Whatever occurs, in any of the Journals, of God’s “giving me utterance,” or “ena bling me to speak with power,” cannot therefore be quoted as enthusiasm, without wounding the Church through my side.) “So that if any man be a dumb Christian, not professing his faith openly, he giveth men occasion to doubtlest he have not the grace of the Holy Ghost within him.” (Homily on Whit. sunday. Part I.) “It is the office of the Holy Ghost to sanctify; which the more it is hid from our understanding,” (that is, the particular manner of his working,) “the more it ought to move all men to wonder at the secret and mighty workings of God’s Holy Spirit, which is within us. For it is the Holy Ghost that doth quicken the minds of men, stirring up godly motions in their Thearts. Neither does he think it sufficient inwardly to work the new birth of men, unless he does also dwell and abide in them. ‘Know ye not,” saith St. Paul, “that ye are the tem ples of God, and that his Spirit dwelleth in you? Know ye not that your bodies are the temples of the Holy Ghost, which is within you?” Again he saith, ‘Ye are not in the flesh, but in the Spirit. For why? ‘The Spirit of God dwelleth in you. To this agreeth St. John: ‘The anointing which ye have received’ (he meaneth the Holy Ghost) ‘abideth in you. (1 John ii. 27.) And St. Peter saith the same: ‘The Spirit of glory and of God resteth upon you.

Peter saith the same: ‘The Spirit of glory and of God resteth upon you. O what com fort is this to the heart of a true Christian, to think that the Holy Ghost dwelleth in him ‘If God be with us,’ as the Apostle saith, “who can be against us?” He giveth patience and joyfulness of heart in temptation and affliction, and is therefore worthily called ‘the Comforter.” (John xiv. 16.) He doth instruct the hearts of the simple in the know ledge of God and his word; therefore he is justly termed, “the Spirit of Truth. (John xvi. 13.) And (N. B.) where the Holy Ghost doth instruct and teach, there is no delay at all in learning.” (Ibid.) From this passage I learn, (1.) That every true Christian now “receives the Holy Ghost,” as the Paraclete or Comforter promised by our Lord. (John xiv. 16.) (2.) That every Christian receives him, as “the Spirit of Truth,” (promised John xvi. 13) to “teach him all things.” And, (3.) That the anointing, mentioned in the First Epistle of St. John, “abides in every Christian.” “In reading of God’s word, he profiteth most who is most inspired with the Holy Ghost.” (Homily on reading the Scripture. Part I.) “Human and worldly reason is not needful to the under standing the Scripture; but the ‘revelation of the Holy Ghost, who inspireth the true meaning unto them who, with humility and diligence, search for it.” (Ibid. Part II.) “Make him know and feel, that there is no other name given under heaven unto men whereby we can be saved.” “If we feel our conscience at peace with God, through remission of our sins, all is of God.” (Homily on Rogation Week. Part III.) “If you feel such a faith in you, rejoice in it, and let it be daily increasing by well working.” (Homily on Faith. Part III.) “The faithful may feel wrought, tranquillity of conscience, the increase of faith and hope, with many other graces of God.” (Homily on the Sacrament. Part I.) “Godly men feel inwardly God’s Holy Spirit inflaming their hearts with love.” (Homily on certain places of Scrip ture. Part I.) “God give us grace to know these things, and feel them in our hearts I This knowledge and feeling is not of ourselves.

Part I.) “God give us grace to know these things, and feel them in our hearts I This knowledge and feeling is not of ourselves. Let us therefore meekly call upon the bountiful Spirit, the Holy Ghost, to inspire us with his presence, that we may be able to hear the goodness of God to our salvation. For with out his lively inspiration we cannot so much as speak the name of the Mediator: “No man can say, Jesus is the Lord, but by the Holy Ghost. Much less should we be able to believe and know these great mysteries that be opened to us by Christ. “But we have received, saith St. Paul, ‘not the Spirit of the world, but the Spirit which is of God;’ for this purpose, ‘that we may know the things which are freely given to us of God.” In the power of the Holy Ghost resteth all ability to know God, and to please him. It is He that purifieth the mind by his secret working. He enlighteneth the heart to conceive worthy thoughts of Almighty God. He sitteth on the tongue of man, to stir him to speak his honour. He only ministereth spiritual strength to the powers of the soul and body. And if we have any gift whereby we may profit our neighbour, all is wrought by this one and selfsame Spirit.” (Homily for Roga tion Week. Part III.) Every proposition which I have anywhere advanced con cerning those operations of the Holy Ghost, which I believe are common to all Christians in all ages, is here clearly main tained by our own Church. Being fully convinced of this, I could not well understand, for many years, how it was that on the mentioning any of these great truths, even among men of education, the cry immedi ately arose, “An enthusiast, an enthusiast !” But I now plainly perceive, this is only an old fallacy in a new shape. To object enthusiasm to any person or doctrine, is but a de cent method of begging the question. It generally spares the objector the trouble of reasoning, and is a shorter and easier way of carrying his cause.

It generally spares the objector the trouble of reasoning, and is a shorter and easier way of carrying his cause. For instance: I assert, that “till a man “receives the Holy Ghost, he is without God in the world; that he cannot know the things of God, unless God reveal them unto him by his Spirit; no, nor have even one holy or heavenly temper, without the inspiration of the Holy One.” Now, should one who is conscious to himself that he has experienced none of these things, attempt to confute these propositions either from Scripture or antiquity, it might prove a difficult task. What then shall he do? Why, cry out, “Enthusiasm | Fanaticism l’’ and the work is done. “But is it not mere enthusiasm or famaticism to talk of the new birth ?” So one might imagine, from the manner in which your Lordship talks of it: “The Spirit did not stop till it had manifested itself in the last effort of its power,-the new birth. The new birth began in storms and tempests, in cries and ecstasies, in tumults and confusions. Persons who had no sense of religion, that is, no ecstatic feelings, or pains of the new birth. What can be the issue of the new birth, attended with those infernal throes? Why would he elicit sense from these Gentiles, when they were finally to be deprived of it in ecstasies and new births? All these circumstances Mr. W. has declared to be constant symp toms of the new birth.” (Pages 123, 126, 180, 170,225,222.) So the new birth is, throughout the whole tract, the stand ing topic of ridicule. “No, not the new birth itself, but your enthusiastic, ridiculous account of it.” What is then my account of the new birth? I gave it some years ago in these words:-- “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.

I desire, on the one hand, to “accept no man's person; ” and yet, on the other, to give “honour to whom honour is due.” If your Lordship should think it worth your while to spend any more words upon me, may I presume to request one thing of your Lordship,-to be more serious? It cannot injure your Lordship’s character or your cause. Truth is great, and will prevail. Wishing your Lordship all temporal and spiritual blessings, I am, My Lord, Your Lordship's dutiful son and servant,

help! or I shall be murdered.” He replies, “While charity stands in the front of Christian graces, the author of such a cry can have none of that grace.” So now you have shown to all the world “the uncharitable and consequently unchristian spirit of Methodism.” What! because the Methodists cry out for help, before you have beat out their brains? What grimace is this ! His Majesty’s quiet, loyal, Protest ant subjects are abused, insulted, outraged, beaten, covered with dirt, rolled in the mire, bruised, wounded with swords and hangers, murdered, have their houses broke open, their goods destroyed, or carried away before their face; and all this in open day, in the face of the sun, yet without any remedy! And those who treat them thus are “charitable” men brimful of a Christian spirit! But if they who are so treated appeal to the common sense and reason of mankind, you gravely cry, “Sce the uncharitable, the unchristian spirit of Methodism l” 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 80 1.ETTER.

On that supposition I quite agree with the epi grammatist : Virgilii in tumulo, divini premia valis, Erplicat en viridem laurea laeta comam. Qnid te defunctum juvat haec * Felicior olim Sub patulae faqi tegmine vivus eras." 20. Your last charge is, that “I profess myself to be a member of the established Church, and yet act contrary to the commands of my spiritual governors, and stab the Church to the very vitals.” (Page 27.) I answer, (1.) What “spi ritual governor ” has commanded me not to preach in any part of His Majesty’s dominions? I know not one, to this very day, either in England or Ireland. (2) What is it, to “stab the Church to the very vitals?” Why, to deny her fundamental doctrines. And do I, or you, do this? Let any one who has read her Liturgy, Articles, and Homilies, judge, which of us two denies, that “we are justified by faith alone;” that every believer has “the inspiration of God's Holy Spirit; ” that all who are strong in faith do “perfectly love him, and worthily magnify his holy name: ” He that denies this, is “the treacherous son who stabs this affection ate and tender mother.” If you deny it, you have already disowned the Church. But as for me, I neither can nor will; though I know you sincerely desire I should. Hoc Ithacus velit et magno mercentur Alride.} But I choose to stay in the Church, were it only to reprove those who “betray” her “with a kiss.” * See the green laurel rears her graceful head O'er Virgil's tomb! But can this cheer the dead? Happier by far thou wast of old, when laid Beneath thy spreading beech's ample shade 1 + This quotation from the Eneid of Virgil is thus translated by Beresford: *- This Ithacus desires, And Atreus' sons with vast rewards shall buy.”-EDIT. 21. I come now to your defence of the Corporation and Clergy. But sure such a defence was never seen before. 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?

4. “The Church of Rome (to which on so many accounts they were much obliged, and as gratefully returned the obliga tion) taught them to set up for infallible interpreters of Scrip ture.” (Page 54.) Pray on what accounts are we “obliged to the Church of Rome?” And how have we “returned the obligation?” I beg you would please, (1.) To explain this; and, (2.) To prove that we ever yet (whoever taught us) “set up for infallible interpreters of Scripture.” So far from it, that we have over and over declared, in print as well as in public preaching, “We are no more to expect any living man to be infallible than to be omniscient.” (Vol. VI. p. 4.) 5. “As to other extraordinary gifts, influences, and operations of the Holy Ghost, no man who has but once dipped into their Journals, and other ostentatious trash of the same kind, can doubt their looking upon themselves as not coming one whit behind the greatest of the Apostles.” (Methodism Examined, p. 21.) I acquit you, Sir, of ever having “once dipped into that ostentatious trash.” I do not accuse you of having read so much as the titles of my Journals. I say, my Journals; for (as little as you seem to know it) my brother has published none. I therefore look upon this as simple ignorance. You talk thus, because you know no better. You do not know, that in these very Journals I utterly disclaim the “extraordinarygifts of the Spirit,” and all other “influences and operations of the Holy Ghost” than those that are common to all real Christians. And yet I will not say, this ignorance is blameless. For ought you not to have known better? Ought you not to have taken the pains of procuring better information, when it might so easily have been had 7 Ought you to have publicly advanced so heavy charges as these, without knowing whether they were true or no? 6. You proceed to give as punctual an account of us, tan quam intus et in cute nosses : * “They outstripped, if pos sible, even Montanus, for external sanctity and severity of discipline.” (Page 22.) “They condemned all regard for tem poral concerns.

Let those who do, answer for themselves. I suppose just the contrary in “Predestination Calmly Considered,” a tract published ten years ago. 10. A Third charge is, “They represent faith as a super natural principle, altogether precluding the judgment and understanding, and discerned by some internal signs; not as a firm persuasion founded on the evidence of reason, and discernible only by a conformity of life and manners to such a persuasion.” (Page 11.) We do not represent faith “as altogether precluding,” or at all “precluding, the judgment and understanding;” rather as enlightening and strengthening the understanding, as clear ing and improving the judgment. But we do represent it as the gift of God, yea, and a “supernatural gift; ” yet it does not preclude “the evidence of reason; ” though neither is this its whole foundation. “A conformity of life and manners” to that persuasion, “Christ loved me, and gave himself for me,” is doubtless one mark by which it is discerned; but not the only one. It is likewise discerned by internal signs,--both by the witness of the Spirit, and the fruit of the Spirit; namely, “love, peace, joy, meekness, gentleness; ” by all “the mind which was in Christ Jesus.” 11. You assert, Fourthly, “They speak of grace, that it is as perceptible to the heart as sensible objects are to the senses; whereas the Scriptures speak of grace, that it is conveyed imperceptibly; and that the only way to be satisfied whether we have it or no, is to appeal, not to our inward feelings, but our outward actions.” (Page 32.) We do speak of grace, (meaning thereby, that power of God which worketh in us both to will and to do of his good pleasure,) that it is “as perceptible to the heart” (while it comforts, refreshes, purifies, and sheds the love of God abroad therein) “as sensible objects are to the senses.” And yet we do not doubt, but it may frequently be “conveyed to us imperceptibly.” But we know no scripture which speaks of it as always conveyed, and always working, in an imperceptible manner. We likewise allow, that outward actions are one way of satisfying us that we have grace in our hearts.

We likewise allow, that outward actions are one way of satisfying us that we have grace in our hearts. But we cannot possibly allow, that “the only way to be satisfied of this is to appeal to our outward actions, and not our inward feelings.” On the contrary, we believe that love, joy, peace, are inwardly felt, or they have no being; and that men are satisfied they have grace, first by feel ing these, and afterward by their outward actions. 12. You assert, Fifthly, “They talk of regeneration in every Christian, as if it was as sudden and miraculous a conver sion as that of St. Paul and the first converts to Christianity, and as if the signs of it were frightful tremors of body, and convulsive agonies of mind; not as a work graciously begun and gradually carried on by the blessed Spirit, in conjunction with our rational powers and faculties; the signs of which are sincere and universal obedience.” (Page 33.) This is part true, part false. We do believe regeneration, or, in plain English, the new birth, to be as miraculous or super natural a work now as it was seventeen hundred years ago. We likewise believe, that the spiritual life, which commences when we are born again, must, in the nature of the thing, have a first moment, as well as the natural. But we say again and again, we are concerned for the substance of the work, not the circum stance. Let it be wrought at all, and we will not contend whe therit be wrought gradually or instantaneously. “But what are the signs that it is wrought?” We never said or thought, that they were either “frightful tremors of body,” or “convulsive agonies of mind; ” (I presume you mean, agonies of mind at tended with bodily convulsions;) although we know many per sons who, before this change was wrought, felt much fear and sorrow of mind, which in some of these had such an effect on the body as to make all their bones to shake. Neither did we ever deny, that it is “a work graciously begun by the Holy Spirit,” enlightening our understanding, (which, I suppose, you call “our rational powers and faculties,”) as well as influencing our affections.

17. You charge them, Secondly, “with boldness and blas phemy, who, triumphing in their train of credulous and crazy followers, the spurious” (should it not be rather the genu ine *) “offspring of their insidious craft, ascribe the glorious event to divine grace, and, in almost every page of their paltry harangues, invoke the blessed Spirit to go along with them in their soul-awakening work; that is, to continue to assist them in seducing the simple and unwary.” (Page 41.) What we ascribe to divine grace is this: The convincing sinners of the errors of their ways, and the “turning them from darkness to light, from the power of Satan to God.” Do not you yourself ascribe this to grace? And do not you too invoke the blessed Spirit, to go along with you in every part of your work? If you do not, you lose all your labour. Whether we “seduce men into sin,” or by his grace save them from it, is another question. 18. You charge us, Thirdly, with “requiring a blind and implicit trust from our disciples; ” (p. 10;) who, accordingly, “trust as implicitly in their Preachers, as the Papists in their Pope, Councils, or Church.” (Page 51.) Far from it: Neither do we require it; nor do they that hear us place any such trust in any creature. They “search the Scriptures,” and hereby try every doctrine whether it be of God: And what is agreeable to Scripture, they embrace; what is con trary to it, they reject. 19. You charge us, Fourthly, with injuring the Clergy in various ways: (1) “They are very industrious to dissolve or break off that spiritual intercourse which the relation wherein we stand requires should be preserved betwixt us and our people.” But can that spiritual intercourse be either pre served or broke off, which never existed? What spiritual intercourse exists between you, the Rector of St. Michael, and the people of your parish 2 I suppose you preach to them once a week, and now and then read Prayers. Perhaps you visit one in ten of the sick. And is this all the spiritual intercourse which you have with those over whom the Holy Ghost hath made you an overseer? In how poor a sense then do you watch over the souls for whom you are to give an ac count to God!

Whitefield, now with God, I leave with Mr. H--'s remark: “I admire your pru dence, though not your generosity; for it is much safer to cudgel a dead man than a living one.” 15. You next descant upon “the disorders which the spirit of enthusiasm created in the last age.” Very likely it might; but, blessed be God, that is nothing at all to us. For he hath given us, not the spirit of enthusiasm, but of love and of a sound mind. In the following page you quaintly compare your hearers to sheep, and yourself and friends to the dogs in the fable; and seem much afraid, lest the silly sheep should be “persuaded to give you up to these ravening wolves.” Nay, should you not rather be ranked with the sheep than the dogs? For your teeth are not so sharp as razors. 16. “Another fundamental error of the Methodists is, the asserting that laymen may preach; yea, the most ignorant and illiterate of them, provided they have the inward call of the Spirit.” (Page 11.) The former part of this objection we had before. The latter is a total mistake. They do not allow the “most ignorant” men to preach, whatever “inward call” they pretend to. Among them none are allowed to be stated Preachers, but such as, (1.) Are truly alive to God; such as experience the “faith that worketh by love; ” such as love God and all man kind. (2.) Such as have a competent knowledge of the word of God, and of the work of God in the souls of men. (3.) Such as have given proof that they are called of God, by con verting sinners from the error of their ways. And to show whether they have these qualifications or no, they are a year, sometimes more, upon trial. Now, I pray, what is the common examination, either for Deacon’s or Priest's Orders, to this? 17. “But no ambassador can act without a commission from his King: Consequently, no Preacher without a commission from God.” (Page 11.) This is a tender point; but you con strain me to speak. I ask then, Is he commissioned from God to preach the gospel, who does not know the gospel? who knows little more of the Bible than of the Koran P I fear not. But if so, what are many of our brethren?

“Do not credit those who tell you that we must judge of our regeneration by sensible impulses, impressions, ardors, and ecstasies.” (Page 19.) Who tells them so? Not I: Not Mr. Bourke: Not any in connexion with me. Sir, you your self either do or ought to know the contrary. Whether there fore these are, or are not, “signs of the Spirit,” (page 20,) see you to it; it is nothing to me; any more than whether the Spirit does or does not “show itself in groanings and sighings, in fits and starts.” I never affirmed it did: And when you represent me as so doing, you are a sinner against God, and me, and your own soul. 21. If you should see good to write anything more about the Methodists, I beg you would first learn who and what they are. Be so kind as at least to read over my “Journals,” and the “Appeals to Men of Reason and Religion.” Then you will no longer “run” thus “uncertainly,” or “fight as one that beateth the air.” But I would rather hope you will not fight at all. For, whom would you fight with ? If you will fight, it must be with your friends; for such we really are. We wish all the same happiness to you which we wish to our own souls. We desire no worse for you, than that you may “present” yourself “a living sacrifice, holy, acceptable to God; ” that you may watch over the souls committed to your charge, as he “that must give account; ” and that, in the end, you may receive “the crown which the Lord, the righteous Judge, will give to all that love his appearing !” So prays, Reverend Sir, Your affectionate Brother, May 18, 1771.

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.

But how is this grand account of nature consistent with what you say elsewhere? “Nature, and darkness, and self, are but three different expressions for one and the same thing.” (Page 18l.) “Nature has all evil and no evil in it.” (Page 192.) Yea, “Nature, self, or darkness, has not only no evil in it, but is the only ground of all good.” (Ibid.) O rare darkness | “Nature has seven chief properties, and can have neither more nor less, because it is a birth from the Deity in nature.” Is nature a birth from the Deity in nature? Is this sense? If it be, what kind of proof is it? Is it not ignotum per ceque ignotum ?* “For God is tri-une, and nature is tri-une.” “Nature is tri-une !” Is not this flat begging the question? “And hence arise properties, three and three.” Nay, why not nine and nine? “And that which brings these three and three into union is another property.” (Spirit of Love, Part II., p. 64.) Why so? Why may it not be two, or five, or nine? Is it not rather the will and power of God? “The three first properties of nature are the whole essence of that desire which is, and is called, nature.” (Page 69.) How? Are the properties of a thing the same as the essence of it? What confusion is this ! But if they were, can a part of its properties be the whole essence of it? “The three first properties of nature are attraction, resist ance, and whirling. In these three properties of the desire, you see the reason of the three great laws of matter and motion, and need not be told that Sir Isaac ploughed with Jacob Behmen’s heifer.” (Page 37.) Just as much as Milton ploughed with Francis Quarles's heifer. How does it appear, that these are any of the properties of nature, if you mean by nature anything distinct from matter? And how are they the properties of desire? What a jumbling of dissonant notions is here ! “The fourth property” (you affirm, not prove) “is called fire: The fifth, the form of light and love.” What do you mean by the form of love? Are light and love one and the * To prove an unknown proposition by one equally unknown.--EDIT. same thing?

It leaves no relation between God and the creature. For ” (mark the proof!) “if it is created out of nothing, it cannot have something of God in it.” (Page 58.) The consequence is not clear. Till this is made good, can any of those propositions be allowed ? “Nature is the first birth of God.” Did God create it or not? If not, how came it out of him? If he did, did he create it out of something, or nothing? “St. Paul says, All things are of, or out of, God.” And what does this prove, but that God is the cause of all things? “The materiality of the angelic kingdom was spiritual.” (Spirit of Prayer, Part II., p. 27.) What is spiritual materi ality? Is it not much the same with immaterial materiality? “This spiritual materiality brought forth the heavenly flesh and blood of angels.” (Ibid. p. 57.) That angels have bodies, you affirm elsewhere. But are you sure they have flesh and blood? Are not the angels spirits? And surely a spirit hath not flesh and blood. “The whole glassy sea was a mirror of beauteous forms, colours, and sounds, perpetually springing up, having also fruits and vegetables, but not gross, as the fruits of the world. This was continually bringing forth new figures of life; not animals, but ideal forms of the endless divisibility of life.” (Part I., pp. 18, 19.) This likewise is put into the mouth of God. But is non sense from the Most High P What less is “a mirror of beauteous sounds?” And what are “figures of life?” Are they alive or dead, or between both, as a man may be between sleeping and waking? What are “ideal forms of the endless divisibility of life?” Are they the same with those forms of stones, one of which Maraton took up (while he was seeking Yaratilda) to throw at the form of a lion? * “The glassy sea being become thick and dark, the spirit converted its fire and wrath into sun and stars, its dross and darkness into earth, its mobility into air, its moisture into water.” (Part II., p. 29.) Was wrath converted into sun or stars, or a little of it bestowed on both ? How was darkness turned into earth, or mobility into air? Has not fire more mobility than this?

“Which changes the properties of nature into an heavenly state.” (Page 48.) Proof again? “The con junction of God and nature brings forth fire.” This needs the most proof of all. “Every right-kindled fire must give forth light.” Why? “Because the eternal fire is the effect of supernatural light.” Nay, then light should rather give forth fire. “The fire of the soul and that of the body has but one nature.” (Page 52.) Can either Behmen or Spinosa prove this ? 3. Of Adam in paradise. “Paradise is an heavenly birth of life.” (Spirit of Prayer, Part I., p. 6.) How does this definition explain the thing defined 9 “Adam had at first both an heavenly and an earthly body. Into the latter, was the spirit of this world breathed; and in this spirit and body did the heavenly spirit and body of Adam dwell.” (Page 7.) So he had originally two bodies and two souls | This will need abundance of proof. “The spirit and body of this world was the medium through which he was to have commerce with this world.” The proof? “But it was no more alive in him, than Satan and the serpent were alive in him at his first creation. Good and evil were then only in his outward body and in the outward world.” What! was there evil in the world, and even in Adam, together with Satan and the serpent, at his first creation? “But they were kept unactive by the power of the heavenly man within him.” Did this case cover the earthly man, or the earthly case the heavenly 9 But “he had power to choose, whether he would use his out ward body only as a means of opening the outward world to. him;” (so it was not quite unactive neither;) “or of opening the bestial life in himself. Till this was opened in him, nothing in this outward world, no more than his own outward body,” (so now it is unactive again,) “could act upon him, make any impressions upon him, or raise any sensations in him; neither had he any feeling of good or evil from it.” (Page 9.) All this being entirely new, we must beg clear and full proof of it.

Till this was opened in him, nothing in this outward world, no more than his own outward body,” (so now it is unactive again,) “could act upon him, make any impressions upon him, or raise any sensations in him; neither had he any feeling of good or evil from it.” (Page 9.) All this being entirely new, we must beg clear and full proof of it. “God said to man at his creation, Rule thou over this imper fect, perishing world, without partaking of its impure nature.” (Page 21.) Was not the world then at first perfect in its kind? Was it impure then? Or would it have perished if man had not sinned? And are we sure that God spake thus? “The end God proposed in the creation was the restoring all things to their glorious state.” (Spirit of Prayer, Part II., p. 61.) “In the creation 1” Was not this rather the end which he proposed in the redemption? “Adam was created to keep what is called the curse, covered and overcome by Paradise. And as Paradise concealed and overcame all the evil in the elements, so Adam's heavenly man concealed from him all the evil of the earthly nature that was under it.” (Page 62.) Can we believe that there was any evil in man from the creation, if we believe the Bible? “Our own good spirit is the very Spirit of God; and yet not God, but the Spirit of God kindled into a creaturely form.” Is there any meaning in these words? And how are they con sistent with those that follow * “This spirit is so related to God, as my breath is to the air.” (Page 195.) Nay, if so, your spirit is God. For your breath is air. “That Adam had at first the nature of an angel, is plain from hence, that he was both male and female in one person. Now, this (the being both male and female) is the very perfec tion of the angelic nature.” (Page 65.) Naturalists say that snails have this perfection. But who can prove that angels have? You attempt to prove it thus: “‘In the resurrection they neither marry, nor are given in marriage, but are as the angels.’ Here we are told, (1.) That the being male and female in one person is the very nature of angels.

You attempt to prove it thus: “‘In the resurrection they neither marry, nor are given in marriage, but are as the angels.’ Here we are told, (1.) That the being male and female in one person is the very nature of angels. (2.) That man shall be so too at the resurrection: Therefore he was so at first.” (Page 66.) Indeed, we are not told here, that angels are hermaphrodites. No, nor anything like it. The whole passage is: “They who are accounted worthy to obtain that world, and the resurrec tion from the dead, neither marry, nor are given in marriage; neither can they die any more; for they are equal unto the angels;” (Luke xx. 35, 36;) namely, (not in being male and female, but) in this, that they “cannot die any more.” This is the indisputable meaning of the words. So this whole proof vanishes into air. You have one more thought, full as new as this: “All earthly beasts are but creaturely eruptions of the disorder that is broken out from the fallen spiritual world. So earthly ser pents are but transitory out-births of covetousness, envy, pride, and wrath.” (Spirit of Love, Part II., p. 207.) How shall we reconcile this with the Mosaic account? “And God said, Let the earth bring forth cattle, and creeping thing, and beast. And God made the beast of the earth; and God saw that it was good.” (Gen. i. 24, 25.) Does anything here intimate that beasts or serpents literally crept out of the womb of sin? And what have serpents, in particular, to do with covetousness, or, indeed, with envy, unless in poetic fables? 4. Of the fall of man. “Adam had lost much of his perfection before Eve was taken out of him. “It is not good,” said God, ‘that man should be alone.” This shows that Adam had now made that not to be good, which God saw to be good when he created him.” (Spirit of Prayer, p. 74.) Nay, does it show either more or less than this, that it was not conducive to the wise ends God had in view, for man to remain single? “God then divided the human nature into a male and female creature: Otherwise man would have brought forth his own likeness out of himself, in the same manner as he had a birth from God.

and, (4.) That he was on this account called the Second Adam? “The Second Adam is now to do that which the first should have done.” (Page 84.) Is he to do no more than that? no more than a mere creature should have done? Then what need is there of his being any more than a creature? What need of his being God? “Our having from him a new heavenly flesh and blood, raised in us by his spiritual power, is the strongest proof that we should have been born of Adam by the same spiritual power.” (Page 85.) Had Adam then the very same spiritual power which Christ had ? And would he, if he had stood, have trans mitted to us the very same benefit? Surely none that be lieves the Christian Revelation will aver this in cool blood | “From Adam’s desire turned toward the world, the earth got a power of giving forth an evil tree. It was his will which opened a passage for the evil hid in the earth,” (I know not how it came there before Adam fell,) “to bring forth a tree in its own likeness. No sooner was it brought forth, than God assured him that death was hid in it: A plain proof that this tree was not from God, but from a power in the earth, which could not show itself, till Adam desired to taste something which was not paradisiacal.” (Page 96.) This is the marvellous in the highest degree, and affords many questions not very easy to be answered. But, waving all these, can anything be more flatly contradictory to the Mosaic account? We read there, “The Lord God formed man. And the Lord planted a garden. And out of the ground made the Lord God every tree to grow that is pleasant to the sight and good for food; the tree of life also, and the tree of knowledge of good and evil.” (Gen. ii. 7-9.) Is it not here plainly taught that this tree was from God? that, not the desire of Adam, but the Lord God, made this tree to grow, as well as the tree of life?

Who will stay the hand of the Almighty, or say unto him, What doest thou? “No fruits or vegetables could have sprung up in the divided elements, but because they are parts of that glassy sea, where angelical fruits grew before.” (Spirit of Prayer, Part I., p. 19.) But how came those fruits to grow before? How came they to grow in the glassy sea? Were they not produced out of nothing at first 7 If not, God was not before nature. If they were, cannot he still produce out of nothing whatso ever pleaseth him? “All outward nature being fallen from heaven,” (that we deny,) “must, as well as it can, do and work as it did in heaven.” (Page 20.) “As well as it can l’” What can it do without God, who upholdeth all things by the word of his power? And what can it not do, if he pleaseth? Or, rather, what cannot he do, with or without it? “Matter could not possibly be, but from sin.” (Spirit of Love, Part I., p. 23.) That is, in very plain terms, God could not have created matter if Satan had not sinned ! “God could not create man with a soul and a body, unless there was such a thing as nature antecedent to the creation of man.” (Page 30.) Why could not God do this? Because “body and spirit are not two separate things, but are only the inward and outward condition of one and the same being. Every creature must have its own body, and cannot be without it. For its body is that” (Who would have thought it!) “which makes it manifest to itself. It cannot know either that it is, or what it is, but by its own body 1” (Page 32.) What a heap of bold assertions is here to curb omnipotence And not one of them has a tittle of proof, unless one can prove the other | But we have more still: “The body of any creature has nothing of its own, but is solely the outward manifestation of that which is inwardly in the soul. Every animal has nothing in its outward form or shape but that which is the form and growth of its spirit.

Every animal has nothing in its outward form or shape but that which is the form and growth of its spirit. As no number can be anything else but that which the units contained in it make it to be, so no body can be anything else but the coagulation or sum total of those properties of nature that are coagulated in it.” (Page 33.) Astonishing! What a discovery is this, that a body is only a curdled spirit ! that our bodies are only the sum total of our spiritual properties! and that the form of every man’s body is only the form of his spirit made visible ! “Every spirit manifests its own nature by that body which proceeds from it as its own birth.” (Part II., p. 17.) Does the body then grow out of the spirit, as the hair and nails grow out of the body; and this in consequence of the “powers of nature,” distinct from the power and will of God? To abridge God of his power, after creation, as well as before it, you affirm, farther, “This is an axiom that cannot be shaken, Nothing can rise higher than its first created nature; and therefore an angel at last must have been an angel at first. Do you think it possible for an ox to be changed into a rational philosopher? Yet this is as possible as for one who has only by creation the life of this world to be changed into an angel of heaven. The life of this world can reach no farther than this world; no omnipotence of God can carry it farther: Therefore, if man is to be an angel at last, he must have been created an angel; because no creature can possibly have any other life, or higher degree of life, than that which his creation brought forth in him.” (Spirit of Prayer, Part II., p. 81.) I have quoted this passage at some length, that the sense of it may appear beyond dispute. But what divinity ! and what reasoning to support it! Can God raise nothing higher than its first created state? Is it not possible for him to change an ox or a stone into a rational philosopher, or a child of Abraham ? to change a man or a worm into an angel of heaven? Poor omnipotence which cannot do this!

Nay, that is the very question. “(6.) God can give nothing but happiness from himself, because he hath nothing else in himself.” (Spirit of Love, Part I., p. 3.) As if you had said, “God can give nothing but infinity from himself, because he has nothing else in him self.” It is certain he has not. He is all infinity. Yet that argument will not hold. “(7.) God can no more begin to have any wrath after the creature is fallen, than he could be infinite wrath and rage from all eternity.” (Part II., p. 4.) No changing the terms. We have nothing to do with rage. This properly means excessive anger. Setting this aside, I answer to the argument, God was infinitely just from all eternity: In consequence of which, his anger then began to show itself, when man had sinned. “(8.) No wrath can be in God, unless God was, from all eternity, an infinity of wrath.” just. (Page 6.) That is, infinitely So he was and will be to all eternity. “(9.) There must either be no possibility of wrath, or no possibility of its having any bounds.” (Page 7.) The divine justice cannot possibly have any bounds. It is as unlimited as his power. “(10.) Two things show the nature of wrath,-a tempest, and a raging sore. The former is wrath in the elements; the latter is wrath in the body. Now, both these are a disorder; but there is no disorder in God: Therefore there is no wrath in God.” (Page 13.) “A tempest is wrath in the elements; a raging sore is wrath in the body.” It is not. Neither the body, the elements, nor anything inanimate is capable of wrath. And when we say, “The sore looks angry,” does any one dream this is to be taken literally? The pillars of the argument, therefore, are rotten. Consequently, the superstructure falls to the ground. In vain would you prop it up by saying, “Wrath can have no other nature in body than it has in spirit, because it can have no existence in body, but what it has from spirit.” (Page 15.) Nay, it can have no existence in body at all, as yourself affirm presently after.

In vain would you prop it up by saying, “Wrath can have no other nature in body than it has in spirit, because it can have no existence in body, but what it has from spirit.” (Page 15.) Nay, it can have no existence in body at all, as yourself affirm presently after. Yet you strangely go on: “There is but one wrath in all outward things, animate or inanimate.” Most true; for all wrath is in animals; things inanimate are utterly incapable of it. “There can be but one kind of wrath, because nothing can be wrathful but spirit.” (Page 18.) Never then let us talk of wrathful elements, of wrathful tempests or sores, again. “(11.) Wrath and evil are but two words for the samething.” (Ibid.) This is home; but it cannot be granted without proof. “ (12.) God is as incapable of wrath, as of thickness, hard ness, and darkness; because wrath can exist nowhere else but in thickness, hardness, and darkness.” (Page 71.) So far from it, that wrath cannot exist in thicknees or hardness at all. For these are qualities of bodies; and “nothing can be wrathful but spirit.” “(13.) Wrath cannot be in any creature, till it has lost its first perfection.” (Page 72.) That remains to be proved. Thus far you have advanced arguments for your doctrine. You next attempt to answer objections:-- And to the objection, that Scripture speaks so frequently of the wrath of God, you answer, “(1.) All the wrath and vengeance that ever was in any creature, is to be called and looked on as the wrath and ven geance of God.” I totally deny that proposition, and call for the proof of it. “(2.) God works everything in nature. Therefore all death, or rage, or curse, wherever it is, must be said, in the language of Scripture, to be the wrath or vengeance of God.” (Page 55.) I deny the consequence. The latter proposition does not follow from the former. And indeed it is not true. All death, and rage, and curse, is not in the language of Scripture termed the wrath and vengeance of God.

Indeed these cannot be put asunder, as sufficiently appears from the words cited before,-- ‘He bore the sin of many, and made intercession for the transgressors; where the Holy Ghost closely joins his inter cession with his satisfaction made by sacrifice. These and a thousand other solid arguments that might be advanced in proof of this fundamental doctrine, overturn all the cavils that flow from corrupt reason, which indeed are weak and thin as a spider’s web.” I have dwelt the longer on this head, because of its inex pressible moment. For whether or no the doctrine of justifi cation by faith be, as all Protestants thought at the time of the Reformation, articulus stantis vel cadentis Ecclesiae, “a doctrine without which there can be no Christian church;” most certainly there can be none where the whole notion of justification is ridiculed and exploded, unless it be such a Church as includes, according to your account, every child of man, of which, consequently, Turks, Deists, and Pagans are as real members as the most pious Christian under the sun. I cannot but observe, that this is the very essence of Deism; no serious Infidel need contend for more. I would therefore no more set one of this opinion to convert Deists, than I would set a Turk to convert Mahometans. 4. As every one that is justified is born of God, I am natu rally led to consider, in the next place, (so far as it is delivered in the tracts now before us,) your doctrine of the new birth. “In the day that Adam ate of the tree, he died; that is, his heavenly spirit, with its heavenly body, were extinguished. To make that heavenly spirit and body to be alive again in man, this is regeneration.” (Spirit of Prayer, Part I., p. 9.) O no; this is not; nor anything like it. This is the unscrip tural dream of Behmen’s heated imagination. “See the true reason why only the Son of God could be our Redeemer.

“See the true reason why only the Son of God could be our Redeemer. It is because he alone could be able to bring to life again that celestial spirit and body which had died in Adam.” (Ibid.) Not so; but he alone could be our Redeemer, because he alone, “by that one oblation of himself once offered” could make “a sufficient sacrifice and satisfaction for the sins of the whole world.” “See also why a man must “be born again of water and of the Spirit.” He must be born again of the Spirit, because Adam’s heavenly spirit was lost.” (Ibid.) Nay, but because Adam had lost the inward image of God, wherein he was created. And no less than the almighty Spirit of God could renew that image in his soul. “He must be born of water, because that heavenly body which Adam lost was formed out of the heavenly materiality, which is called water.” (Ibid.) Vain philosophy | The plain meaning of the expression, “Except a man be born of water,” is neither more nor less than this, “Except he be baptized.” And the plain reason why he ought to be thus born of water is, because God hath appointed it. He hath appointed it as an outward and visible sign of an inward and spiritual grace, which grace is, “a death unto sin, and a new birth unto righteousness.” “The necessity of our regaining our first heavenly body is the necessity” (I presume you mean, the ground of the neces sity) “of our eating the body and blood of Christ.” (Page 10.) Neither can I believe this, till I find it in the Bible. I am there taught to believe, that our “spiritually receiving the body aud blood of Christ,” which is most eminently done in the Lord’s supper, is necessary to “strengthen and refresh our souls, as our bodies are by the bread and wine.” “The necessity of having again our first heavenly spirit is shown by the necessity of our being baptized with the Holy Ghost !” (Ibid.) No. That we “must be baptized with the Holy Ghost,” implies this and no more, that we cannot be “renewed in righteousness and true holiness” any otherwise than by being over-shadowed, quickened, and animated by that blessed Spirit.

That we “must be baptized with the Holy Ghost,” implies this and no more, that we cannot be “renewed in righteousness and true holiness” any otherwise than by being over-shadowed, quickened, and animated by that blessed Spirit. “Our fall is nothing else but the falling of our soul from its heavenly body and spirit, into a bestial body and spirit. Our redemption” (you mean, our new birth) “is nothing else but the regaining our first angelic spirit and body.” (Ibid.) What an account is here of the Christian redemption How would Dr. Tindal have smiled at this ! Where you say, “Re demption is nothing else but the life of God in the soul,” you allow an essential part of it. But here you allow it to be no thing else but that which is no part of it at all; nothing else but a whim, a madman’s dream, a chimera, a mere non-entity! “This,” (angelic spirit and body,) “in Scripture, is called our ‘new’ or ‘inward man.’” (Ibid.) The “inward man” in Scripture means one thing, the “new man” another. The former means, the mind, opposed to the body: “Though our outward man,” our body, “perish, yet the inward man,” the mind or soul, “is renewed day by day.” (2 Cor. iv. 16.) The latter means, universal holiness: “Put off the old man, which is corrupt; and put on the new man, which, after God, is created in righteousness and true holiness.” (Eph. iv. 22, 24.) But neither does the one nor the other ever mean “this angelic spirit and body.” You yourself know better what the new birth is. You describe it better, though still with amazing queerness of language, where you say, - “Man hath the light and water of an outward nature to quench the wrath of his own life, and the light and meekness of Christ, as a seed born in him, to bring forth anew the image of God.” But it is not strange, that you speak so confusedly and darkly, as you generally do, of the new birth, seeing you seem to have no conception of that faith whereby we are born again. This abundantly appears from your frank declaration, “We are neither saved by faith, nor by works.” (Spirit of Prayer, Part II., p. 36.) Flatly contrary to the declaration of St.

Paul asserts, the present kingdom of God in the soul is “righteousness, and peace, and joy in the Holy Ghost.” He continually teaches, that these, which God hath joined, man ought not to put asunder; that peace and joy should never be separated from righteousness, being the divine means both of preserving and increasing it; and that we may, yea, ought, to rejoice ever more, till the God of peace sanctifies us wholly. But if these things are so, then “distress and coldness are ” not “better” than fervent love, and joy in the Holy Ghost. Again: The doctrine, that it is better and more profitable for the soul to lose its sense of the love of God than to keep it, is not only unscriptural, but naturally attended with the most fatal consequences. It directly tends to obstruct, if not destroy, the work of God in the heart, by causing men to bless themselves in those ways which damp the fervour of their affections; and to imagine they are considerably advanced in grace, when they have grieved, yea, quenched, the Spirit. Nay, but let all who now feel the love of God in their hearts, and “walk in the light as he is in the light,” labour, by every possible means, to “keep themselves in the love of God.” Let them be ever “fervent in spirit;” let them “rejoice evermore,” and stir up the gift of God which is in them. And if, at any time, “coldness seizes upon them,” let them be assured, they have grieved the Spirit of God. Let them be affrighted; let them fear lest they sink lower and lower; yea, into total deadness and hardness of heart. At the peril of their souls, let them not rest in darkness, but examine themselves, search out their spirits, cry vehemently to God, and not cease till he restores the light of his countenance. 5. If this doctrine of the profitableness of coldness above fervour directly tends to make believers easy, while they are sliding back into unbelief, you have another which tends as directly to make them easy who never believed at all; I mean, that of Christ in every man. What you advance on this head, I desire next to consider, as the importance of it requires. “The birth of Christ is already begun in every one.

And was this tune, or another, or all that ever were and will be played on it, the inward state of the trumpet? “No more can the mind have any grief or joy but that which is from itself.” (Page 43.) An unhappy comparison | For the instrument can have no melody or sound at all from itself; and most unhappily applied to the operations of God upon the souls of men. For has God no more power over my soul, than I have over a musical instrument? These are your arguments to prove that Christ is in every man: A blessing which St. Paul thought was peculiar to believers. He said, “Christ is in you, except ye be reprobates,” unbelievers. You say, Christ is in you, whether ye be reprobates or no. “If any man hath not the Spirit of Christ, he is none of his,” saith the Apostle. Yea, but “every man,” saith Mr. Law, “hath the Spirit of God. The Spirit of Christ is in every soul.” (Spirit of Prayer, Part I., p. 63.) “He that hath not the Son of God hath not life,” saith St. John. But Mr. Law saith, “Every man hath the Son of God.” Sleep on, then, ye sons of Belial, and take your rest; ye are all safe; for “he that hath the Son hath life.” There can hardly be any doctrine under heaven more agreeable to flesh and blood; nor any which more directly tends to prevent the very dawn of conviction, or, at least, to hinder its deepening in the soul, and coming to a sound issue. None more naturally tends to keep men asleep in sin, and to lull asleep those who begin to be awakened. Only persuade one of this, “Christ is already in thy heart; thou hast now the inspiration of his Spirit; all the peace and joy of God are within thee, yea, all the holy nature, tempers, and Spirit of Christ;” and you need do no more; the siren song quiets all his sorrow and fear. As soon as you have sewed this pillow to his soul, he sinks back into the sleep of death. 6.

And I fear they who stop the workings of their reason, lie the more open to the workings of their imagination. There is abundantly greater danger of this when we fancy we have no longer need to “be taught of man.” To this your late writings directly lead. One who admires them will be very apt to cry out, “I have found all that I need know of God, of Christ, of myself, of heaven, of hell, of sin, of grace, and of salvation.” (Part II., p. 4.) And the rather, because you yourself affirm roundly, “When once we appre hend the all of God, and our own nothingness,” (which a man may persuade himself he does, in less than four-and twenty hours,) “it brings a kind of infallibility into the soul in which it dwells; all that is vain, and false, and deceitful, is forced to vanish and fly before it.” (Part I., p. 95.) Agree ably to which, you tell your convert, “You have no questions to ask of any body.” (Spirit of Love, Part II., p.218.) And if, notwithstanding this, he will ask, “But how am I to keep up the flame of love?” you answer, “I wonder you should want to know this. Does a blind, or sick, or lame man want to know how he should desire sight, health, or limbs?” (Spirit of Prayer, Part II., p. 165.) No; but he wants to know how he should attain, and how he should keep, them. And he who has attained the love of God, may still want to know how he shall keep it. And he may still inquire, “May I not take my own passions, or the suggestions of evil spirits, for the workings of the Spirit of God?” (Page 198.) To this you answer, “Every man knows when he is governed by the spirit of wrath, envy, or covetousness, as easily and as cer tainly as he knows when he is hungry.” (Ibid.) Indeed he does not; neither as easily nor as certainly. Without great care, he may take wrath to be pious zeal, envy to be virtuous emulation, and covetousness to be Christian prudence or laudable frugality. “Now, the knowledge of the Spirit of God in yourself is as perceptible as covetousness.” Perhaps so; for this is as difficultly perceptible as any temper of the human soul.

“Now, the knowledge of the Spirit of God in yourself is as perceptible as covetousness.” Perhaps so; for this is as difficultly perceptible as any temper of the human soul. “And liable to no more delusion.” Indeed it need not ; for this is liable to ten thousand delusions. You add: “His spirit is more distinguishable from all other spirits, than any of your natural affections are from one another.” (Page 199.) Suppose joy and grief: Is it more distinguishable from all other spirits, than these are from one another? Did any man ever mistake grief for joy? No, not from the beginning of the world. But did none ever mistake nature for grace? Who will be so hardy as to affirm this? But you set your pupil as much above the being taught by books, as being taught by men. “Seek,” say you, “for help no other way, neither from men, nor books; but wholly leave yourself to God.” (Spirit of Love, Part II., p. 225.) But how can a man “leave himself wholly to God,” in the total neglect of his ordinances? The old Bible way is, to “leave ourselves wholly to God,” in the constant use of all the means he hath ordained. And I cannot yet think the new is better, though you are fully persuaded it is. “There are two ways,” you say, “ of attaining goodness and virtue; the one by books or the ministry of men, the other by an inward birth. The former is only in order to the latter.” This is most true, that all the externals of religion are in order to the renewal of our soul in righteousness and true holiness. But it is not true, that the external way is one, and the internal way another. There is but one scriptural way, wherein we receive inward grace, through the outward means which God hath appointed. 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.

Extremely dangerous therefore is this other gospel, which leads quite wide of the gospel of Christ. And what must the consequence be, if we thus “break,” yea, “and teach men so,” not “one” only, neither “the least,” of “his commandments?” Even that we “shall be called the least in the kingdom of heaven.” God grant this may not fall on you or me ! 7. However, whether we have a place in heaven or not, you are very sure we shall have none in hell. For there is no hell in rerum naturá, “no such place in the universe.” You declare this over and over again, in great variety of expres sions. It may suffice to mention two or three: “Hell is no penalty prepared or inflicted by God.” (Spirit of Prayer, Part II, p. 33.) “Damnation is only that which springs up within you.” (Spirit of Love, Part II., p. 47.) “Hell and damnation are nothing but the various operations of self.” (Spirit of Prayer, Part I., p. 79.) I rather incline to the account published a few years ago, by a wise and pious man, (the late Bishop of Cork) where he is speaking of theimprovement of human knowledge by revelation. Some of his words are: “Concerning future punishments, we learn from revelation only, (1.) That they are both for soul and body, which are distinguished in Scripture by “the worm that dieth not,’ and ‘the fire which never shall be quenched:” And accordingly we are bid to “fear him who is able to destroy both body and soul in hell. Upon which I shall only remark, that whereas we find by experience, the body and soul in this life are not capable of suffering the extremity of pain and anguish at the same time, insomuch that the greatest anguish of mind is lost and diverted by acute and pungent pain of body; yet we learn from Scripture, that in hell the wicked will be subject to extreme torments of both together.” (Procedure, &c., of Human Understanding, p. 350.) “(2.) That the chief cause of their eternal misery will be an eternal exclusion from the beatific vision of God. This exclusion seems to be the only punishment to which we can now conceive a pure spirit liable.

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.

sick by a word, a touch, a shadow !-- For they healed the They spake the dead alive, and living dead. “But though these extraordinary operations of the Spirit have been long since withdrawn, yet the pretension to them still subsists in the confident claim of the Methodists.” This you boldly affirm, and I flatly deny. I deny that either I, or any in connexion with me, (for others, whether called Methodists, or anything else, I am no more concerned to answer than you are,) do now, or ever did, lay any claim to “these extraordinary operations of the Spirit.” 7. But you will prove it. They “confidently and presump tuously claim a particular and immediate inspiration.” (Ibid.) I answer, First, so do you, and in this very sermon, though you call it by another name. By inspiration, we mean that inward assistance of the Holy Ghost, which “helps our infirmi ties, enlightens our understanding, rectifies our will, comforts, purifies, and sanctifies us.” (Page 14.) Now, all this you claim as well as I; for these are your own words. “Nay, but you claim a particular inspiration.” So do you; do not you expect Him to sanctify you in particular? “Yes; but I look for no imme diate inspiration.” You do; you expect He will immediately and directly help your infirmities. Sometimes, it is true, He does this, by the mediation or intervention of other men; but at other times, particularly in private prayer, he gives that he', directly from himself. “But is this all you mean by particulai, immediate inspiration?” It is; and so I have declared a thou sand times in private, in public, by every method I could devise. It is pity, therefore, that any should still undertake to give an account of my sentiments, without either hearing or reading what I say. Is this doing as we would be done to? 8. I answer, Secondly, there is no analogy between claiming. this inspiration of the Spirit, who, you allow, “assists, and will assist, all true believers to the end of the world;” (page 18;) and claiming those extraordinary operations of the Spirit which were vouchsafed to the Apostles. The former both you and I pretend to; yea, and enjoy, or we are no believers. The latter you do not pretend to; nor do I, nor any that are in connexion with me. 9.

9. “But you do pretend to them. For you pray that ‘signs and wonders may still be wrought in the name of Jesus.’” True; but what signs and wonders? The conversion of sin ners; the “healing the broken in heart; the turning men from darkness to light, from the power of Satan unto God.” These and these only are the signs and wonders which were mentioned in that prayer. And did I not see these signs and wonders still wrought, I would sooner hew wood, or draw water, than preach the gospel. For those are to me very awful words which our Lord speaks of Prophets or Teachers: “Ye shall know them.” (whether they are true or false Prophets) “by their fruits. Every good tree bringeth forth good fruit; every tree that bringeth not forth good fruit, is hewn down and cast into the fire.” What fruit you have brought forth at Reymerston, I know not; God knoweth. 10. “Your followers, however, do pretend to the grace of a miraculous conversion.” Is there any conversion that is not miraculous? Is conversion a natural or supernatural work? I suppose all who allow there is any such thing believe it to be supernatural. And what is the difference between a super natural and a miraculous work, I am yet to learn. “But they say, that at such a time, and in such a manner, the divine illumination shone upon them; Jesus knocked at the door of their hearts, and the Holy Ghost descended upon their souls;” that is, in plain terms, raillery apart, at a particular time, which they cannot easily forget, God did, in so eminent a manner as they never experienced before, “enlighten their understanding,” (they are your own words,) “comfort and purify their hearts, and give his heavenly Spirit to dwell in them.” But what has all this to do with those extraordinary operations of the Holy Spirit? 11.

11. “Under these pretended impressions, their next advance is to a call to preach the word themselves; and forth they issue, as under the immediate inspiration of God's Spirit, with the language of Apostles, and zeal of Martyrs, to publish the gos pel, as if they were among our remotest ancestors, strangers to the name of Christ.” (Pages 20, 21.) The plain truth is this: One in five hundred of those whom God so enlightens and comforts, sooner or later, believes it to be his duty to call other sinners to repentance. Such an one commonly stifles this conviction till he is so uneasy he can stifle it no longer. He then consults one or more of those whom he believes to be competent judges; and, under the direction of these, goes on, step by step, from a narrower to a larger sphere of action. Meantime he endeavours to use only “the language of the Apostles,” to speak the things of the Spirit in the words of the Spirit. And he longs and prays for the “zeal of Mar tyrs,” continually finding the need thereof; seeing our present countrymen are as great strangers to the mind that was in Christ, as our ancestors were to his name. 12. “But the Holy Spirit no longer comes from heaven like a rushing mighty wind. It no longer appears in cloven tongues, as of fire.” I wonder who imagines it does. “We now dis cern not between his suggestions and the motions of our own rational nature.” Many times we do not; but at other times, God may give such peace or joy, and such love to himself and all mankind, as we are sure are not “the motions of our own nature.” “To say, then, that the Holy Spirit began his work at such a time, and continued it so long in such a manner, is as vain as to account for the blowing of the wind.” Hold ! accounting for is not the thing. To make a parallel, it must be, “is as vain as to say, that the wind began to blow at such a time, and continued so long in such a manner.” And where is the vanity of this?

To make a parallel, it must be, “is as vain as to say, that the wind began to blow at such a time, and continued so long in such a manner.” And where is the vanity of this? Why may I not say, either that the wind began to blow at such a time, and blew so long in such a manner; or that God began at such a time to com fort my soul; that He continued that consolation so long, and $n such a manner, by giving me either peace and joy in believing, or a lively hope of the glory of God? 13. “Not that we are without a memorable instance of this instantaneous impulse in the sudden conversion of St. Paul.” (Page 23.) A poor instance this; for it does not appear that his was a sudden conversion. It is true, “a great light suddenly shone round about him; ” but this light did not convert him. After he had seen this, “he was three days without sight, and neither did eat nor drink.” And, probably, during the whole time, God was gradually working in his heart, till he “arose, and, being baptized, washed away his sins, and was filled with the Holy Ghost.” 14. But to return: “Their Teachers claim a particular and immediate inspiration in their nauseous effusions.” (Page 22.) Certainly they claim either a particular and immediate inspira tion, (as above explained,) or none at all. But this is no other inspiration (call it influence, if you please, though it is a far stronger term) than every one must have, before he can either understand, or preach, or live the gospel. “But there is not in Scripture the least promise or encouragement to expect any particular inspiration.” Yes, surely, such an inspiration as this; you have allowed it over and over. And what external evidence of this would you have? I will believe you are thus inspired, if you convert sinners to God, and if you yourself are “holy in all manner of conversation.” 15. Is there “no need of this inspiration now, because the prejudices of mankind are in favour of the gospel, and the pro fession of it is under the protection and encouragement of the civil power?” The prejudices of mankind are in favour of the gospel ! What! the prejudices of the bulk of mankind?

“To what purpose could any further inspiration serve?” Answer yourself: “To enlighten the understanding, and to rectify the will.” Else, be the Scriptures ever so complete, they will not save your soul. How, then, can you imagine it is unnecessary; and that “the supposed need of it is injurious to the written word?” And when you say yourself, “The Spirit is to teach us all things, and to guide us into all truth;” judge you, whether this is “to explain, or to supply, the written word.” “O, He does this by the written word.” True; but also “by his holy inspiration.” So the compilers of our Liturgy speak; who, therefore, according to you, are guilty of “wicked presumption, with which Satan filled their hearts, to lie of the Holy Ghost.” 18. These, also, are the men upon whom you fall in the fol lowing warm words:--“The power of enthusiasm over an heated imagination may be very great. But it must be under the ferment of that old, sour leaven, hypocrisy, to rise to that daring height.” I think not: I think they were neither hypo crites nor enthusiasts, though they teach me to pray for, and consequently to expect, (unless I am an hypocrite indeed,) “God’s holy inspiration,” both in order to “think the things that be good,” and also “perfectly to love him, and worthily to magnify his holy name.” 19. You go on: “They boast that their heart is clean, and their spirit right within them.” Sir, did you ever read Morn ing Prayer on the tenth day of the month? You then said, “Make me a clean heart, O God, and renew a right spirit within me.” Did you mean what you said? If you did not, you was guilty of the grossest hypocrisy. If you did, when did you expect God would answer that prayer? when your body was in the grave? Too late 1 Unless we have clean hearts before we die, it had been good we had never been born. 20. “But they boast they are pure from sin, harmless, and undefiled.” So, in a sound sense, is every true believer. “Nay, they boast that their bodies are a living sacrifice, holy, accept able to God.” Sir, is not yours? Are not your soul and body such a sacrifice, holy, acceptable to God?

This would naturally have furnished both him and his admirers with fresh matter of ridicule. On the other hand, if I should let myself down to a level with him, by a less serious manner of writing than I was accustomed to, I was afraid of debasing the dignity of the subject. Nay, and I knew not but I might catch something of his spirit. I remembered the ad vice, “Answer not a fool according to his folly, lest thou also be like unto him.” (Prov. xxvi. 4.) And yet I saw there must be an exception in some cases, as the words immediately following show : “Answer a fool according to his folly, lest he be wise in his own conceit.” I conceive, as if he had said, “Yet it is needful, in some cases, to “answer a fool according to his folly,” otherwise he will be “wiser in his own conceit, than seven men that can render areason.’” I therefore constrained myself to approach, as near as I dared, to his own manner of writing. And I trust the occasion will plead my excuse with your Lordship, and all reasonable men. 10. One good effect of my thus meeting him on his own ground is visible already. Instead of endeavouring to defend, he entirely gives up, the First Part of his Comparison. Indeed, I did not expect this, when I observed that the Third Part was addressed to me. I took it for granted, that he had therein aimed at something like a reply to my answer: But going on, I found myself quite mistaken. He never once attempts a reply to one page, any otherwise than by screaming out, “Pertness, scurrility, effrontery;” and in subjoining that deep remark, “Paper and time would be wasted on such stuff.” (Third Part, preface, p. 15.) 11. I cannot but account it another good effect, that he is something less confident than he was before. He is likewise not more angry or more bitter, for that cannot be, but a few degrees more serious: So that I plainly perceive this is the way I am to take if I should have leisure to answer the Third Part; although it is far from my desire to write in this manner; it is as contrary to my inclination as to my custom. 12.

Yet I suppose you designed the compliment for me, by your dragging in two or three broken sentences from my First Journal. But how little to the purpose ! seeing at the time that was written, I had never pretended to be above the fear of death. So that this is no proof of the point in view,--of the “unsteadiness of my sentiments or practice.” 18. You proceed: “One day they fancy it their duty to preach; the next, they preach with great reluctance.” Very true! But they fancy it their duty still; else they would not preach at all. This, therefore, does not prove any in equality either of sentiment or practice. “Mr. Wesley is sometimes quite averse from speaking, and then perplexed with the doubt, Is it a prohibition from the good Spirit, or a temptation from nature and the evil one?” Just of a piece with the rest. The sentence runs thus: “I went several times with a design to speak to the sailors, but could not. I mean, I was quite averse from speaking. Is not this what men commonly mean by, “I could not speak?’ And is this a sufficient cause of silence or no? Is it a prohibition from the good Spirit, or a temptation from nature or the evil one?” Sir, I was in no doubt at all on the occasion. Nor did I intend to express any in these words; but to appeal to men’s conscience, whether what they call “a prohibition from the good Spirit,” be not a mere “temptation from nature or the evilone.” 19. In the next section you are to show “the art, cunning, and sophistry of the Methodists, who, when hard pressed by argument, run themselves into inconsistency and self-contradic tion; and occasionally either defend or give up some of their favourite notions and principal points.” (Section xii. p. 102.) I dare say, Sir, you will not put them to the trial. Argu ment lies out of the way of one, -Solutos Qui captat risus hominum famamque dicacis." But to the proof. “Mr. Wesley,” you say, “at one time declares for a disinterested love of God; at another, declares, There is no one caution in all the Bible against the selfish love of God.” Nay, Sir, I will tell you what is stranger still: Mr. Wesley holds, at one time, both sides of this contradiction.

Then, as well as ever since, I have told the societies, “they were not to judge by their own inward feelings. I warned them, all these were in themselves of a doubtful, disputable nature. They might be from God, or they might not, and were therefore to be tried by a further rule, to be brought to the only certain test, the law and the testimony.” (Vol. I. p. 206.) This is what I have taught from first to last. And now, Sir, what becomes of your heavy charge? On which side lies the “pertinacious confidence” now? How clearly have you made out my inconsistency and self-contradiction and that I “occasionally either defend or give up my favourite notions and principal points ” 22. “Inspiration, and the extraordinary calls and guidances of the Holy Ghost, are ” what you next affirm to be “given up.” (Section xiii. p. 106, &c.) Not by me. I do not “give up” one tittle on this head, which I ever maintained. But observe: Before you attempt to prove my “giving them up,” you are to prove that I laid claim to them; that I laid claim to some extraordinary inspiration, call, or guidance of the Holy Ghost. You say, my “concessions on this head” (to Mr. Church) “are ambiguous and evasive.” Sir, you mistake the fact. I make no concessions at all, either to him or you. I give up nothing that ever I advanced on this head; but when Mr. Church charged me with what I did not advance, I replied, “I claim no other direction of God’s, but what is common to all believers. I pretend to be no otherwise inspired than you are, if you love God.” Where is the ambiguity or evasion in this? I meant it for a flat denial of the charge. 23. Your next section spirat tragicum satis,* charges the Methodists “with scepticism and infidelity, with doubts and denials of the truth of Revelation, and Atheism itself.” (Sec tion xiv. p. 110, &c.) The passages brought from my Jour mals to prove this charge, which you have prudently transposed, I beg leave to consider in the same order as they stand there. The First you preface thus: “Upon the people's ill usage (or supposed ill usage) of Mr.

115, &c.) All you advance in proof of this, as if it were from my writings, but without naming either page or book, I have nothing to do with. But what ever you tell me where to find, I shall carefully consider. I observe but one single passage of this sort; and that you have worn threadbare already : “By the most infallible of proofs, inward feeling, I am convinced of levity and luxuri ancy of spirit, by speaking words not tending to edify; but most by my manner of speaking of my enemies.” Sir, you may print this, not only in italics, but in capitals, and yet it would do you no service. For what I was convinced of then was not uncharitableness, but, as I expressly mentioned, “levity of spirit.” 28. Of the same “uncharitable nature,” you say, is “their application of divine judgments to their opposers.” (Section xvi. p. 119, &c.) You borrow two instances from Mr. Church : But you omit the answers, which I shall therefore subjoin. His words are, “You describe Heaven as executing judg ments, immediate punishments, on those who oppose you. You say, ‘Mr. Molther was taken ill this day. I believe it was the hand of God that was upon him.’” (First Letter to Mr. Church, Vol. VIII. p. 409.) “I do; but I do not say, as a judgment for opposing me. That you say for me.” “Again, you mention,” says Mr. Church, “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 on Sunday, and no man should stop his mouth; but on Friday God laid his hand upon him, and on Sunday he was buried.’” “I do look on this as a manifest judgment of God on a hardened sinner for his complicated wickedness.” To repeat these objections, without taking the least notice of the answers, is one of the usual proofs of your charitable spirit. 29. You pass on to “the Methodists’ uncharitable custom of summoning their opponents to the bar of judgment.” (Section xvii. p. 123, &c.) You bring two passages from my writings to prove this.

Certainly we cannot expect to find more goodness among them. But let us make a fair and impartial inquiry; and that not among wild and barbarous nations, but the most civilized and refined. What then were the ancient Romans? the people whose virtue is so highly extolled, and so warmly commended to our imitation? We have their character given by one who cannot deceive or be deceived,--the unerring Spirit of God. And what account does he give of these best of men, these heroes of antiquity? “When they knew God,” says he, at least as to his eternity and power, (both implied in that appel lation, which occurs more than once in their own poet, Pater omnipotens, “Almighty Father,”) “they glorified him not as God, neither were thankful.” (Rom. i. 21, &c.) So far from it that one of their oracles of wisdom (though once he stumbled on that great truth, Nemo unquam vir magnus sine afflatu divino fuit,-‘‘There never was any great man without the afflatus or inspiration of God;” yet, almost in the same breath) does not scruple to ask, Quis pro virtute aut sapientiá gratias diis dedit unquam ” “Who ever thanked God for virtue or wisdom?” No, why should he? since these are “his own aequisition, the pure result of his own industry.” Accordingly, another virtuous Roman has left it on record, as an unques tioned maxim, Haec satis est orare Jovem, quae donat et aufert: Det vitam, det opes; aquum mí animum ipse parabo. “Enough for common benefits to pray, Which Jove can either give or take away: Long life or wealth his bounty may bestow; Wisdom and virtue to myself I owe.” So “vain” were they become “in their imaginations!” So were their “foolish hearts darkened !” (Rom. i. 21, &c.) 13. But this was only the first step: They did not stop here.

The first you mention is Genesis ii. 17: “But of the tree of the knowledge of good and evil, thou shalt not eat of it: For in the day that thou eatest thereof thou shalt surely die.” On this you observe: “Death was to be the consequence of his disobedience. And the death here threatened can be opposed only to that life God gave Adam when he created him.” (Page 7.) True; but how are you assured that God, when he created him, did not give him spiritual as well as animal life? Now, spiritual death is opposed to spiritual life. And this is more than the death of the body. “But this is pure conjecture, without a solid foundation; for no other life is spoken of before.” Yes, there is; “the image of God” is spoken of before. This is not, therefore, pure conjecture; but is grounded upon a solid foundation, upon the plain word of God. Allowing then that “Adam could understand it of no other life than that which he had newly received;” yet would he naturally understand it of the life of God in his soul, as well as of the life of his body. “In this light, therefore, the sense of the threatening will stand thus: ‘Thou shalt surely die; as if he had said, I have “formed thee of the dust of the ground, and breathed into thy nostrils the breath of lives;’” (Third Edition, p. 8;) both of * Dr. Taylor’s “Doctrine of Original Sin,” Part I., to whom I address myself in what follows. What is quoted 'rom him, generally in his own words, is inclosed in cummas. animal life, and of spiritual life; and in both respects thou “art become a living soul.” “But if thou eatest of the for bidden tree, thou shalt cease to be a living soul. For I will take from thee” the lives I have given, and thou shalt die spiritually, temporally, eternally. But “here is not one word relating to Adam's posterity. Though it be true, if he had died immediately upon his trans. gression, all hisposterity must have been extinct with him.” It is true; yet “not one word” of it is expressed. There fore, other consequences of his sin may be equally implied, though they are no more expressed than this. 4. The second scripture you cite is Gen.

(3.) If it was the state of all heathen nations, how came it to be so? How was it, that there was not one uncorrupted nation on earth? (4.) How could any heathen nation be in this state; “without strength; unable to recover themselves” from sin, without the extraordinary interposal of the divine grace? since you are clear in this, “that all the Gentiles are endowed with light and power sufficient to know God, and perform obedience to his will, by their natural powers of reason and understanding.” (Page 111.) If you say, “They were once endowed with these powers, but now they had cast them away;” I am not satisfied still. What, did all nations cast away their natural powers of reason and understanding? Surely not. But if not, how came they all to plunge themselves into this dreadful corruption? 8. Another proof is, “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.” (Rom viii. 7, 8.) On this you observe, (1.) “Here is not one word of Adam, or any consequence of his sin upon us.” The whole passage speaks of that corruption of our nature which is the consequence of Adam’s sin. The plain and obvious sense of it is this: “What the law could not do, in that it was weak through the flesh,” (too weak to contend with our corrupt nature,) God hath done: “Sending his own Son,” he hath “condemned” that “sin” which was “in our flesh;” (verse 3;) hath given sentence that it should be destroyed: “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit;” (verse 4;) who are guided in all our thoughts, words, and actions, not by corrupt nature, but by the Spirit of God. “They that are after the flesh”--who are still guided by corrupt nature--“mind the things of the flesh;” have their thoughts and affections fixed on such things as gratify cor rupt nature; “but they that are after the Spirit”--who are under his guidance--“mind the things of the Spirit;” (verse 5;) think of, relish, love the things which the Spirit hath re vealed; which he moves us to, and promises to give us.

“They that are after the flesh”--who are still guided by corrupt nature--“mind the things of the flesh;” have their thoughts and affections fixed on such things as gratify cor rupt nature; “but they that are after the Spirit”--who are under his guidance--“mind the things of the Spirit;” (verse 5;) think of, relish, love the things which the Spirit hath re vealed; which he moves us to, and promises to give us. “For to be carnally minded”--to mind the things of the flesh, of our corrupt nature--“is death;” the sure mark of spiritual death, and the way to death everlasting: “But to be spirituall minded”--to mind the things of the Spirit--“is life; ” (vers 6;) the sure mark of spiritual life, and the way to life even lasting; and attended with the “peace” of God, and peac with God, which otherwise can have no place. “Because th carnal mind”--the mind, taste, inclination, the whole bias our evil nature--“is enmity against God; for it is not sub ject to the law of God, neither indeed can be ; ” (verse 7 being as opposite thereto as hell to heaven. “So then the that are in the flesh”--still unrenewed by the Spirit, sti following the bent of corrupt nature--“cannot please God. (Verse 8.) Every man may see now whether this passag does not strongly illustrate the depravity of our nature. 9. The last proof of this part of the proposition is: “Go saw that the wickedness of man was great in the earth, an that every imagination of the thoughts of his heart was on evil continually.” (Gen. vi. 5.) And below: “The earth wi corrupt before God, and the earth was filled with violence. (Verse 11.) (Page 122.) “Mankind,” you say, “was universally debauched in lust and sensuality, rapine and violence.” And how can this universal wickedness, if all mankind were quite uprigl by nature? You answer, “They had corrupted themselves So the text, (verse 12,) ‘All flesh had corrupted his wa upon the earth.’” This expression does not necessaril imply any more than that all flesh, all men, were corrupte But taking it literally, I ask, How came all flesh to corrul themselves? O, “by Seth's posterity intermarrying with th Cainites.” But how came all the Cainites to corrupt them selves; and all the Sethites to follow, not reform, them?

Taylor understands nothing else but the mere parts and powers of a man; and by “being born of the flesh, the being ‘born of a woman,’ with the constitution and natural powers of a man.” (Jennings's Vindication, p. 78, &c.) Now, let us suppose that human nature is not at all corrupted; and let us try what sense we can make of other scriptures where the word flesh is used in opposition to Spirit, as it is here: “There is no condemnation to them who walk not after the flesh, but after the Spirit;” (Rom. viii. 1;) that is, not after the pure, uncorrupted constitution and powers of man. Again : “They that are in the flesh cannot please God,” (verse&;) that is, they that have the parts and powers of a man. Again: “If ye live after the flesh, ye shall die;” that is, if ye live suitably to the constitution and powers of your nature. Once more: How shall we understand, “The flesh lusteth against the Spirit, and the Spirit against the flesh;” (Gal. v.17;) if flesh means nothing but the pure and uncorrupted powers of human nature? “But this text (John iii. 3) is,” according to Dr. Taylor, “so far from implying any corruption of our nature, that, ‘on the contrary, it supposes we have a nature susceptible of the best habits, and capable of being born of the Spirit.’” (Page 145.) And who ever denied it? Who ever supposed that such a corruption of nature, as for the present disables us for spiritual good, renders us incapable of being “born of the Spirit?” “But if natural generation is the means of conveying a sinful nature from our first parents to their posterity, then must itself be a sinful and unlawful thing.” I deny the consequence. You may transmit to your children a nature tainted with sin, and yet commit no sin in so doing. “Again: We produce one another only as the oak pro duces the acorn. The proper production of a child is from God. But if God produces a foetus which has sinful dispo sitions, he produces those dispositions.” (Page 146.) Your argument proves too much. It would prove God to be the author of all actual as well as original sin.

submit appetite to reason, and rise while the other sunk? “Process of time” does not help us out at all; for if it made the one half of mankind more and more vicious, it ought, by the same degrees, to have made the other half more and more virtuous. If men were no more inclined to one side than the other, this must absolutely have been the event. Turn and wind as you please, you will never be able to get over this. You will never account for this fact, that the bulk of mankind have, in all ages, “prostituted their reason to appetite,” even till they sunk into “lamentable ignorance, superstition, idolatry, injustice, and debauchery,” but by allowing their very nature to be in fault, to be more inclined to vice than virtue. “But if we have all a corrupt nature, which as we cannot, so God will not, wholly remove in this life, then why do we try to reform the world?” Why? Because, whether the corrupt nature be wholly removed or no, men may be so far reformed as to “cease from evil,” to be “renewed in the spirit of their mind, and by patient continuance in well-doing,” to “seek” and find, “glory, and honour, and immortality.” “I answer: (2.) If by moral circumstances you mean, provision and means for spiritual improvement, those given us through Christ are far greater than Adam had before he sinned.” (Page 169.) To those who believe in Christ they are. But above four-fifths of the world are Mahometans or Pagans still. And have these (immensely the greater part of mankind, to say nothing of Popish nations) greater pro vision and means for spiritual improvement than Adam before he sinned P “But if, (3.) by moral circumstances you mean moral” (rather natural) “abilities, or mental powers;” (a considera tion quite foreign to the question;) “I answer, The Scriptures nowhere compare our faculties with Adam’s. Nor know I how we can judge, but by comparing the actions of Adam in innocence with what men have performed since.” (Page 170.) Yes, we can judge thus: There could be no defect in Adam’s understanding, when he came first out of the hands of his Creator; but there are essential defects in mine and yours, and every man’s whom we know. Our apprehension is indis tinct, our judgment false, our reasoning wrong in a thousand instances.

And in this, Secondly, “If by one man’s offence, death” spiritual and temporal, leading to death eternal, “reigned by one” over his whole posterity; “much more they who receive the abundance of grace and of the gift of righteousness,” the free gift of justification and sanctifica tion, “shall reign in life” everlasting, “by one, Jesus Christ.” (Verse 17.) Let any one who calmly and impartially reads this passage, judge if this be not the plain, natural meaning of it. But let us now observe your comment upon it: “Here the Apostle asserts a grace of God, which already ‘hath abounded, beyond the effects of Adam’s sin upon us.” (Page 239.) It has, upon them that are justified and sanctified; but not upon all mankind. “And which has respect, not to his one offence,’”--(not to that only,)--“but also to the “many offences’ which men have personally committed: Not to the ‘death’ which “reigned’ by him.” Yes, verily; but over and above the removal of this, it hath also respect “to the ‘life’ in which “they who receive’ the “abounding grace’ shall “reign” with him for ever.” Thus far you have proved just nothing. But you go on: “The death consequent on Adam’s sin is reversed by the redemption in Christ. But this is not the whole end of it by far. The grand reason and end of redemption is, ‘the grace of God, and the gift by grace.’” (Page 239.) Infallibly it is; but this is not a different thing, but precisely the same with the “free gift.” Consequently, your whole structure raised on the supposition of that difference is a mere castle in the air. But if “the gift by grace,” and “the free gift,” are the very same thing, and if “the gift by grace” is “the grand reason and end of redemption,” then our fall in Adam, to which you allow “the free gift” directly refers, is “the reason of Christ's coming into the world.” “But the Scriptures of the New Testament (excepting Rom. v. 12-19, and 1 Cor. xv. 21, 22) always assign the actual wickedness of mankind as the reason of Christ’s coming into the world.” (Page 240.) They generally do assign this,-- their outward and inward wickedness. But this does not exclude the wickedness of their nature, springing from their fall in Adam.

“Upon the whole, regeneration, or gaining habits of holiness, takes in no part of the doctrine of original sin.” (Page 254.) But regeneration is not “gaining habits of holiness;” it is quite a different thing. It is not a natural, but a supernatural, change; and is just as different from the gradual “gaining habits,” as a child’s being born into the world is from his grow ing up into a man. The new birth is not, as you suppose, the progress, or the whole, of sanctification, but the beginning of it; as the natural birth is not the whole of life, but only the entrance upon it. He that “is born of a woman,” then begins to live a natural life; he that is “born of God,” then begins to live a spiritual. And if every man “born of a woman” had spiritual life already, he would not need to be “born of God.” “However, I allow the Spirit of God assists our endeavours; but this does not suppose any naturalpravity of our minds.” (Page 255.) Does not his “quickening,” then, suppose we were dead; his “opening our eyes” suppose we were blind; and his “creating us anew” imply something more than the assisting our endeavours? How very slender a part in sancti fication will you allow to the Spirit of God! You seem very fearful of doing him too much honour, of taking from man the glory due to his name! Accordingly, you say, “His aids are so far from supposing the previous inaptitude of our minds” (to the being born again), “thatour previous desire of the Spirit’s assistance is the condi tion of our receiving it.” But who gave us that desire? Is it not God “that worketh in us to will,” to desire, as well as “to do?” His grace does accompany and follow our desires: But does it not also prevent, go before, them? After this we may ask and seek farther assistance; and, if we do, not otherwise, it is given. I cannot but add a few words from Dr. Jennings: “Dr. Taylor believes, ‘the influence of the Spirit of God, to assist our sincere endeavours, is spoken of in the gospel, but never as supposing any natural pravity of our minds.

Taylor believes, ‘the influence of the Spirit of God, to assist our sincere endeavours, is spoken of in the gospel, but never as supposing any natural pravity of our minds. But certain it is, that Christ opposeth our being ‘born of the Spirit, to our being ‘born of the flesh : ‘That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” (John iii.6.) Therefore, the influence of the Spirit in regeneration supposeth something that we are ‘born with; which makes such an influence necessary to our being ‘born again.” And if this be not some natural pravity, let our author tell us what it is. It is plain it is not any ill habit afterward acquired; for it is something that we are born with. And if to be ‘born of the flesh, means only ‘to have the parts and powers of a man;’ and if these parts and powers are all ‘pure and uncorrupted, we have no need of any such influ ence of the Spirit to be superadded to our natural powers. Without this, our own sincere endeavours will suffice for attain ing all habits of virtue.” (Jennings's Vindication, p. 125.) I proceed to your conclusion: “Is it not highly injurious to the God of our nature, whose hands have formed and fashioned us, to believe our nature is originally corrupted?” (Taylor's Doctrine, &c., p. 256.) It is; but the charge falls not on us, but you. We do not believe “our nature is ori ginally corrupted.” It is you who believe this; who believe our nature to be in the same state, moral and intellectual, as it originally was ! Highly injurious indeed is this supposition to the God of our nature. Did he originally give us such a nature as this? so like that of a wild ass’s colt; so stupid, so stubborn, so intractable; so prone to evil, averse to good? Did his hands form and fashion us thus? no wiser or better than men at present are? If I believed this,--that men were originally what they are now,-if you could once convince me of this, I could not go so far as to be a Deist; I must either be a Manichee or an Atheist. I must either believe there was an evil God, or that there was no God at all.

The mind must have a power to govern these lower faculties, that he might not offend against the law of his creation. “He must also have his heart inlaid with love to the crea tures, especially those of his own species, if he should be placed among them; and with a principle of honesty and truth in dealing with them; and if many of these creatures were made at once, there would be no pride, malice, or envy, no falsehood, no brawls or contentions among them, but all harmony and love.” (Page 6.) “This universal righteousness, which is the moral image of God, is far the noblest part of that image in which Moses represents man to have been originally created. The same writer assures us, that when God surveyed all his works, he pronounced them ‘very good?’ agreeably to what Solomon assures us, that God “made man upright.’” (Page 7.) “It is true, the natural image of God in which man was created, consisted in his spiritual, intelligent, and immortal mature; and his political image, (if I may so speak,) in his being lord of this lower creation. But the chief, the moral, part of his image, we learn from St. Paul, to have been the rectitude of man's nature; who, in his Epistle to the Ephe. sians, (iv. 24) says, that the image of God in which man is to be renewed, and, consequently, in which he was made, consists “in righteousness and true holiness.’ “2. From the justice and goodness of God we may infer, that though man was made free, with a power to choose either evil or good, that he might be put into a state of pro bation, yet he had a full sufficiency of power to preserve him self in love and obedience to his Creator, and to guard him self against every temptation.” (Page 8.) “3.

And it is not only a bodily death that is here spoken of; for it stands opposed, not to a bare revival of the body, but to a happy and glorious resurrection, such as ‘they that are Christ’s’ will partake of at his second coming For of this resurrection, not that of the ungodly, the Apostle is speaking throughout this chapter. But they could not “die in Adam, if they did not in some sense sin in him, and fall with him; if the covenant had not been made with him, not for himself only, but for all his posterity.” (Pages 35, 36.) “3. From verses 45 and 47 of the same chapter. The ‘first man, Adam, and ‘the second Man, the last Adam, are here opposed. Now, why is Christ, notwithstanding the millions of men intervening between Adam and him, and following after his birth, called ‘the second Man, and ‘the last Adam?' We have an answer, Rom. v. 12, 14, &c., where Adam is said to be ‘a figure of Christ; and the resemblance between them is shown to lie in this,--that as ‘sin’ and ‘death’ descend from one, so ‘righteousness’ and ‘life.” from the other. Consequently, what Christ is with regard to all his spiritual seed, that Adam is with regard to all his natural descendants; namely, a public person, a federal head, a legal representative: One with whom the covenant was made, not only for himself, but also for his whole posterity.” “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” John iii. 5, 6. “IN this text we have,-- “I. The new birth described; “II. The necessity of it insisted on; “III. The original corruption of every child of Adam ob served, as that from which the necessity of such a change arises. “I. The new birth is here described. Whatever this im plies, the Spirit of God is the sole author of it. He does not help a man to regenerate himself, but takes the work into his own hands. A child of God, as such, is ‘not born of blood;’ does not become so by descent from pious parents.

A child of God, as such, is ‘not born of blood;’ does not become so by descent from pious parents. He is not ‘born of the will of the flesh; is not renewed by the power of 'his own carnal will; ‘nor of man,’ of any man whatsoever, “but of God, by the sole power of his Spirit. “In regeneration, the Holy Spirit mortifies “the old man,’ corrupt nature, and breathes a principle of life into the soul; a principle of faith, of sincere love, and willing obedience to God. He who was ‘dead in sin,” is now ‘dead to sin,” and “alive to God through Jesus Christ.” God has ‘created in him a clean heart, and renewed a right spirit within him.’ He has ‘created” him ‘unto good works, and ‘written” his ‘law in his heart.” But if the Spirit of God is the sole agent in the work of regeneration; if the soul of man has no active interest or concern in his ‘being born again;’ if man was created holy, and regeneration re-instamps that holy image of God on the soul; if ‘the new man is created after God in righteousness and true holiness; if the corruption of nature (termed ‘the old man’ or ‘flesh”) is not contracted by imita tion or custom, but is an inbred hereditary distemper, coeval with our nature; if all truly good works are the fruits of a good heart, a good principle wrought in the soul; it plainly follows, that the faith, hope, love, fear, which distinguish the children of God from others, are not of the nature of acquired, but of infused, habits or principles. To say then, “that all holiness must be the effect of a man’s own choice and en deavour, and that, by a right use of his natural powers, every man may and must attain a habit of holiness,’ that is, ‘be born again, however pleasing it may be to human vanity, is contrary to the whole tenor of Scripture. “And all the scriptural expressions on this head are grounded on the real nature of things. “Sin’ is of the nature of ‘filth’ and ‘corruption.”. It pollutes the whole man, and renders him as an ‘unclean thing’ in the sight of God.

It pollutes the whole man, and renders him as an ‘unclean thing’ in the sight of God. When, therefore, the Spirit of God removes this, he is said to “create a clean heart, to “purify the heart, to ‘sprinkle clean water upon us, to wash us ‘from our ‘filthiness.’ And this cleansing efficacy is in the text expressed by being ‘born of water and of the Spirit.” “When, therefore, our Lord speaks of being ‘born of the Spirit, his plain meaning is, there is a spiritual cleansing you must partake of, mentioned in those promises: ‘I will 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, and I will give you a heart of flesh.” These promises give us a plain description of the Spirit's regenerating work; without experiencing which, our state is miserable now, and will be much more so hereafter. “II. For this spiritual renovation of the soul is indispens ably necessary. Without it none can ‘enter the kingdom of heaven, either the kingdom of grace or of glory. “1. ‘Except a man be born of the Spirit, he cannot enter into the kingdom of grace; he cannot be a loyal subject of Jesus Christ. By nature we are subjects of Satan; and such we must remain, unless renewing grace ‘translate us into the kingdom of God’s dear Son.” “2. Consequently, ‘except we are born again, we cannot “enter into the kingdom of glory. Indeed, supposing he could be admitted there, what could an unregenerate sinner do in heaven? He could not possibly have any relish either for the business, the company, or the enjoyments of that world. “III. Our Lord, having asserted the absolute necessity of the new birth, to show the ground of this necessity, adds, ‘That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” Here observe,-- “l. Our Lord opposes ‘flesh” and ‘spirit” to each other; which opposition we often meet with. Whatever, therefore, is meant by these two, they denote things opposite. “2. He speaks here of two several births, which are dis tinctly mentioned. “3.

“3. The former of these two is spoken of as that which renders the other so necessary. Because “that which is born of the flesh is flesh; therefore ‘we must be born of the Spirit: * Therefore this great change must be wrought in us, or we cannot ‘enter into the kingdom of God.” “4. If the latter of these is made necessary by the former, then to be ‘born flesh” is to be born corrupt and sinful. And, indeed, the word ‘flesh” is very frequently taken for the corrupt principle in man. It is always so taken when it stands opposed to ‘the Spirit, or to that inwrought principle of obedience, which itself also (taking the name of its Author) is sometimes termed ‘Spirit.” “Now, in the text, whatever or whoever is born of a man, since the fall, is denominated ‘flesh.’ And that “flesh” is here put, not for sinless frailty, but sinful corruption, we learn from its being opposed to the ‘Spirit.” Christ was born frail, as well as we, and in this sense was ‘flesh; yet, being without sin, he had no need to be ‘born of the Spirit.” This is not made necessary by any sinless infirmities, but by a sinful nature only. This alone is opposite to ‘the Spirit; thus, there fore, we must understand it here. “But Dr. Taylor says, “To be born of the flesh is only to be naturally born of a woman. I answer, Is not ‘flesh” op posed to ‘Spirit’ in this verse? Is it not the Spirit of God, which is spoken of in the latter clause, together with the principle of grace, which is in every regenerate person? And is anything beside sinful corruption opposite to the Spirit of God? No, certainly . But if so, and if wherever ‘flesh” is opposed to ‘the Spirit, it implies sinful corruption, then it is evident, to be ‘born of the flesh, is to be the sinful offspring of sinful parents, so as to have need of the renewing influ ences of the Holy Spirit, on that account, even from our birth.

But if so, and if wherever ‘flesh” is opposed to ‘the Spirit, it implies sinful corruption, then it is evident, to be ‘born of the flesh, is to be the sinful offspring of sinful parents, so as to have need of the renewing influ ences of the Holy Spirit, on that account, even from our birth. “If to ‘walk after the flesh, as opposed to “walking after the Spirit,” is to follow our sinful inclinations; if to ‘be in the flesh, opposed to “being in the Spirit, is to be in a state of sin; if ‘the flesh” and ‘the Spirit” are two contrary prin ciples, which counteract each other; (Gal. v. 16, 17;) if ‘the works of the flesh, and the lusts of the flesh, are opposed to ‘the Spirit” and ‘the fruit of the Spirit;’ then, “to be born of the flesh” must signify more than barely to be born of a woman. Had Adam transmitted a pure nature to his de scendants, still each of them would have been born of a woman; but they would have had no necessity of being ‘born of the Spirit, or renewed by the Holy Ghost. “But what is that corruption of nature which the Scrip ture terms flesh 2 There are two branches of it: 1. A want of original righteousness: 2. A natural propensity to sin. “1. A want of original righteousness. God created man righteous; holiness was connatural to his soul; a principle of love and obedience to God. But when he sinned he lost this principle. And every man is now born totally void both of the knowledge and love of God. “2. A natural propensity to sin is in every man. And this is inseparable from the other. If man is born and grows up without the knowledge or love of God, he is born and grows up propense to sin; which includes two things,'--an aversion to what is good, and an inclination to what is evil. “We are naturally averse to what is good. ‘The carnal mind is enmity against God. Nature does not, will not, cannot, submit to his holy, just, and good law. Therefore, ‘they that are in the flesh cannot please God. Being averse to the will, law, and ways of God, they are utterly indisposed for such an obedience as the relation between God and man indispensably requires.

“Now, what but the natural darkness of men’s minds could still thus wear out the light of external revelation? Men did not forget the way of preserving their lives; but how quickly did they forget the way of saving their souls' So that it was necessary for God himself to reveal it again and again. Yea, and a mere external revelation did not suffice to remove this darkness; no, not when it was by Christ in person; there needed also the Holy Ghost sent down from heaven. Such is the natural darkness of our minds, that it only yields to the blood and Spirit of Christ. “2. Every natural man’s heart, how refined soever he appear, is full of darkness, disorder, and confusion. The unrenewed part of mankind are rambling through the world, like so many blind men, who will neither take a guide, nor can guide themselves, and therefore fall over this and the other precipice into destruc tion. Some are running after their covetousness, some sticking in the mire of sensuality, others dashing on the rock of pride; every one stumbling on one stone of stumbling or other, as their unmortified passions drive them. ...And while some are lying along in the way, others are coming up and falling headlong over them. Errors swarm in the world; all the unregenerate are utterly mistaken in the point of true happiness. All desire to be happy; but, touching the way to happiness, there are almost as many opinions as there are men. They are like the blind Sodomites about Lot's house; all seeking to ‘find the door, but in vain. Look into thine own heart, (if thou art not born again,) and thou wilt see all turned upside down; heaven lying under, and earth at top; look into thy life, and see how thou art playing the madman, eagerly flying after that which is not, and slighting that which is, and will be for ever. Thus is man’s understanding naturally overwhelmed with gross ‘ darkness’ in spiritual things. “Thirdly. There is in the mind of man a natural bias to evil: Let us reflect a little, and we shall find incontestable evidence of it. “1. Men’s minds have a natural dexterity to do mischief; none are so simple as to want skill for this.

Men’s minds have a natural dexterity to do mischief; none are so simple as to want skill for this. None needs to be taught it; but as weeds, without being sown, grow up of their own accord, so does this ‘earthly, sensual, devilish wisdom naturally grow up in us. “2. We naturally form gross conceptions of spiritual things, as if the soul were quite immersed in flesh and blood. Let men but look into themselves, and they will find this bias in their minds; whereof the idolatry which still prevails so far and wide is an incontestable evidence; for it plainly shows men would have a visible deity; therefore they change the “glory of the incorruptible God into an image.’ Indeed the Reforma tion of these nations has banished gross idolatry out of our churches: But heart-reformation alone can banished mental idolatry, subtle and refined image-worship, out of our minds. “3. How difficult is it to detain the carnal mind before the Lord! to fix it in the meditation of spiritual things | When God is speaking to man by his word, or they are speaking to him in prayer, the body remains before God, but the world steals away the heart. Though the eyes be closed, the man sees a thousand vanities, and the mind roves hither and thither; and many times the man scarce comes to himself, till he is ‘gone from the presence of the Lord. The worldly man’s mind does not wander when he is contriving business, casting up his accounts, or telling his money. If he answers you not at first, he tells you he did not hear you, he was busy, his mind was fixed. But the carnal mind employed about spiritual things is out of its element, and therefore cannot fix. “4. Consider how the carnal ‘imagination’ supplies the want of real objects to the corrupt heart. The unclean person is filled with speculative impurities, ‘having eyes full of adultery. The covetous man fills his heart with the world, if he cannot get his hands full of it. The malicious person acts his revenge in his own breast; the envious, within his own nar row soul, sees his neighbour laid low enough; and so every lust is fed by the imagination. These things may suffice to con vince us of the natural bias of the mind to evil. “Fourthly.

They kindly entertain his enemies, and will never absolutely resign themselves to his government. Thus you see the natural man is an enemy to Jesus Christ in all his offices. “3. Ye are enemies to the Spirit of God: He is the Spirit of holiness. The natural man is unholy, and loves to be so; and therefore “resists the Holy Ghost. The work of the Spirit is to ‘convince the world of sin, righteousness, and judgment.’ But O, how do men strive to ward off these convictions, as they would a blow that threatened their life! If the Spirit dart them in, so that they cannot avoid them, does not the heart say, ‘Hast thou found me, O mine enemy?’ And indeed they treat him as an enemy, doing their utmost to stifle their convictions, and to murder these harbingers that come to prepare the way of the Lord into the soul. Some fill their hands with business, to put convictions out of their head, as Cain, who fell to building a city. Some put them off with fair promises, as Felix did; some sport or sleep them away. And how can it be other wise? For it is the work of the Holy Spirit to subdue lusts, and burn up corruption. How then can he whose lusts are dear as his life fail of being an enemy to Him? “Lastly. Ye are enemies to the law of God. Though the matural man ‘desires to be under the law,’ as a covenant of works; yet as it is a rule of life, he ‘is not subject to it, neither indeed can be.’ For, (1.) Every natural man is wedded to some sin, which he cannot part with. And as he cannot bring up his inclinations to the law, he would fain bring down the law to his inclinations. And this is a plain, standing evidence of the enmity of his heart against it. (2.) The law, set home on the awakened conscience in its spirituality, irritates corruption. It is as oil to the fire, which, instead of quenching, makes it flame the more. “When the commandment comes, sin revives.” What reason can be assigned for this, but the natural enmity of the heart against the holy law P.

It cannot do its work, but according to the light it hath to work by. Wherefore, seeing ‘the natural man discerneth not spiritual things,’ his conscience is quite useless in that point. It may indeed check for grosser sins; but spiritual sins it discerns not. Thus it will fly in the face of many for drunkenness; who yet have a profound peace though they live in unbelief, and are utter strangers to spiritual worship and ‘the life of faith.’ And the light of his conscience being faint and languishing even in the things which it does reach, its incite ments to duty, and struggles against sin, are very remiss and easily got over. But there is also a false light in the dark mind, which often ‘ calls evil good, and good evil.” And such a conscience is like a blind and furious horse, which violently runs down all that comes in his way. Indeed, whenever conscience is awakened by the spirit of conviction, it will rage and roar, and put the whole man in a consternation. It makes the stiff heart to tremble, and the knees to bow; sets the eyes a weeping, the tongue a confessing. But still it is an evil conscience, which naturally leads only to despair; and will do it effectually, unless either sin prevails over it to lull it asleep, as in the case of Felix, or the blood of Christ pre vail over it, sprinkling and ‘purging it from dead works.’ “Thus is man by nature wholly corrupted. But whence came this total corruption of our nature? That man’s nature was corrupt, the very Heathens perceived; but how “sin entered’ they could not tell. But the Scripture is very plain in the point: “By one man sin entered into the world.” “By one man’s disobedience many’ (all) “were made sinners.” Adam's sin corrupted man’s nature, and leavened the whole lump of mankind. We putrefied in Adam as our root. The root was poisoned, and so the branches were envenomed. The vine turned ‘the vine of Sodom,’ and so the grapes became ‘grapes of gall. Adam, by his sin, became not only guilty, but corrupt; and so transmits guilt and corruption to his posterity. By his sin he stripped himself of his original righteousness and corrupted himself.

If the sin of our nature keep the throne, it will set up another in its stead;--as when a water-course is stopped in one place, it will break forth in another. Thus some cast off their prodi gality; but covetousness comes in its stead. Some quit their profaneness; but the same stream runs in the other channel of self-righteousness.- “That you may have a full view of the sin of your nature, I would recommend to you three things:-1. Study to know the spirituality and the extent of the law of God; for that is the glass wherein you may see yourselves. 2. Observe your hearts at all times; but especially under temptation. Temptation is a fire that brings up the scum of the unregenerate heart. 3. Go to God through Jesus Christ, for illumination by his Spirit. Say unto him, ‘What I know not, teach thou me!’ and be willing to take in light from the word. It is by the word the Spirit teacheth; but unless he teach, all other teaching is to little pur pose. You will never see yourself aright, till he light his candle in your breast. Neither the fulness and glory of Christ, nor the corruption and vileness of our nature, ever were, or can be, rightly learned, but where the Spirit of Christ is the teacher. “To conclude: Let the consideration of what has been said commend Christ to you all. Ye that are brought out of your natural state, be humble; still coming to Christ, still cleaving to him, for the purging out what remains of your natural corrup tion. Ye that are yet in your natural state, what will ye do? Yemust die;yemust standatthejudgment-seat of God. Willyou lie down, and sleep another might at ease in this case! See ye do it not. Before another day youmaybe set before his dreadful tribunal, in the grave-clothes of your corrupt state, and your vile souls cast into the pit of destruction, to be forever buried out of God’s sight: For I testify unto you, there is no peace with God, no pardon, no heaven for you in this state. There is but a step betwixt you and eternal destruction from the presence of the Lord.

17, 18.) A further account is given of them by St. Peter, on the very day whereon that promise was fulfilled: “This is that which was spoken of by the Prophet Joel, And it shall come to pass in the last days, saith God, your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.” (Acts ii. 16, 17.) The account given by St. Paul is a little fuller than this: “There are diversities of gifts,” (xapiquatov, the usual scrip tural term for the miraculous gifts of the Holy Ghost,) “but the same Spirit: For to one is given the word of wisdom; to another the gifts of healing; to another the working of” other “miracles; to another prophecy; to another discernment of spirits; to another divers kinds of tongues; to another the interpretation of tongues. All these worketh that one and the same Spirit, dividing to every man severally as he will.” (1 Cor. xii. 4-11.) Hence we may observe, that the chief Xapiapata, spiritual gifts, conferred on the apostolical Church, were, 1. Casting out devils: 2. Speaking with new tongues: 3. Escaping dangers, in which otherwise they must have perished: 4. Healing the sick: 5. Prophecy, foretelling things to come: 6. Visions: 7. Divine dreams: And, 8. Discerning of spirits. . Some of these appear to have been chiefly designed for the conviction of Jews and Heathens,--as the casting out devils and speaking with new tongues; some, chiefly for the benefit of their fellow-Christians,--as healing the sick, foretelling things to come, and the discernment of spirits; and all, in order to enable those who either wrought or saw them, to “run with patience the race set before them,” through all the storms of persecution which the most inveterate prejudice, rage, and malice could raise against them. I. 1. You are, First, “to draw out in order all the principal testimonies which relate to miraculous gifts, as they are found in the writings of the Fathers from the earliest ages after the Apostles.” You begin with the apostolic Fathers; that is, those who lived and conversed with the Apostles. “There are several,” you say, “of this character, whose writings still remain to us: St. Barnabas, St. Clemens, St. Ignatius, St. Polycarp, St. Hermas.

that both alleged what was true; that in a point of so little importance the Apostles varied themselves; some of them observing it on the fourteenth day of the moon, and others not. But, be this as it may, it can be no proof, either that Polycarp was not a holy man, or that he was not favoured with the extraordinary, as well as ordinary, gifts of the Spirit. 9. With regard to the narrative of his martyrdom, you affirm, “It is one of the most authentic pieces in all primitive antiquity.” (Page 124.) I will not vouch for its authenticity; nor therefore for the story of the dove, the flame forming an arch, the fragrant smell, or the revelation to Pionius. But your attempt to account for these things is truly curious. You say, “An arch of flame round his body is an appearance which might easily happen, from the common effects of wind. And the dove said to fly out of him, might be conveyed into the wood which was prepared to consume him.” (Page 229.) How much more naturally may we account for both, by supposing the whole to be a modern fiction, wrote on occasion of that account mentioned by Eusebius, but lost many ages ago! But whatever may be thought of this account of his death, neither does this affect the question, whether during his life he was endued with the miraculous gifts of the Holy Ghost. 10. There is one of those whom you style apostolic Fathers yet behind, of whom you talk full as familiarly as of the rest: I mean, Hermas: “To whom,” you say, “ some impute the fraud of forging the Sibylline books.” (Page 37.) It would not have been amiss, if you had told us, which of the ancients, whether Christian, Jew, or Heathen, ever accused him of this. If none ever did, some will be apt to think it is giving a person but hard measure, to bring an accusation against him which never was heard of till sixteen hundred years after his death.

You proceed to the testimony of Justin Martyr, who wrote about fifty years after the Apostles: He says, (I trans late his words literally,) “There are prophetic gifts among us even until now. You may see with us both women and men having gifts from the Spirit of God.” He particularly insists on that of “casting out devils, as what every one might see with his own eyes.” (Page 10.) Irenaeus, who wrote somewhat later, affirms, “that all who were truly disciples of Jesus, wrought miracles in his name: “Some cast out devils; others had visions, or the knowledge of future events; others healed the sick.’ And as to raising the dead, he declares it to have been frequently performed on necessary occasions, by great fasting, and the joint supplica tion of the Church. “And we hear many,’ says he, “speaking with all kinds of tongues, and expounding the mysteries of God.’” (Pages 11, 12.) “Theophilus, Bishop of Antioch, who lived in the same age, speaks of casting out devils as then common in the Church.” (Ibid.) 12. “Tertullian, who flourished toward the end of the second century, challenges the heathen Magistrates, to ‘call before their tribunals any person possessed with a devil. And if the evil spirit, when commanded by any Christian, did not confess himself to be a devil, who elsewhere called himself a god, they should take the life of that Christian.’” (Ibid.) “Minutius Felix, supposed to have wrote in the beginning of the third century, addressing himself to his heathen friend, says, “The greatest part of you know what confessions the demons make concerning themselves when we expel them out of the bodies of men.’” (Page 13.) 13. “Origen, something younger than Minutius, declares, that there remained still the manifest indications of the Holy Spirit. ‘For the Christians,’ says he, ‘cast out devils, perform many cures, foretell things to come. And many have been converted to Christianity by visions. I have seen many examples of this sort.’” (Page 14.) In another place he says, “Signs of the Holy Ghost were shown at the beginning of the teaching of Jesus;” (not, as you translate it, “Miracles began with the preaching of Jesus;” that is quite a different thing;) “more were shown after his ascension, but afterwards fewer.

I have seen many examples of this sort.’” (Page 14.) In another place he says, “Signs of the Holy Ghost were shown at the beginning of the teaching of Jesus;” (not, as you translate it, “Miracles began with the preaching of Jesus;” that is quite a different thing;) “more were shown after his ascension, but afterwards fewer. However, even now there are still some remains of them with a few, whose souls are cleansed by the word, and a life conformable to it.” (Page 15.) Again : “Some,” says he, “heal the sick. I myself have seen many so healed, of loss of senses, madness, and innumerable other evils which neither men nor devils can cure.” (Ibid.) “And this is done, not by magical arts, but by prayer, and certain plain adjurations, such as any common Christian may use; for generally common men do things of this kind.” (Page 16.) 14. “Cyprian, who wrote about the middle of the third century, says, “Beside the visions of the night, even in the day-time, innocent children among us are filled with the Holy Spirit; and in ecstasies see, and hear, and speak those things by which God is pleased to admonish and instruct us.’” (Ibid.) Elsewhere he particularly mentions the casting out of devils: “Which,” says he, “either depart immediately, or by degrees, according to the faith of the patient, or the grace of him that works the cure.” (Page 17.) “Arnobius, who is supposed to have wrote in the year of Christ 303, tells us, ‘Christ appears even now to men unpol luted, and eminently holy, who love him;--whose very name puts evil spirits to flight, strikes their prophets dumb, deprives the soothsayers of the power of answering, and frustrates the acts of arrogant magicians.’” (Page 18.) “Lactantius, who wrote about the same time, speaking of evil spirits, says, “Being adjured by Christians, they retire out of the bodies of men, confess themselves to be demons, and tell their names, even the same which are adored in the temples.’” (Ibid.) 15. “These,” you say, “are the principal testimonies which assert miraculous gifts through the three first centuries; which might be supported by many more of the same kind, from the same as well as different writers. But none will scruple to risk the fate of the cause upon these.” (Page 19.) Thus far I do not scruple it.

10. “These things,” you add, “are so strange, as to give just reason to suspect that there was some original fraud in the case, and that those strolling wonder-workers, by a dexterity of juggling, imposed upon the pious Fathers, whose strong prejudices, and ardent zeal for the interest of Christianity, would dispose them to embrace, without examination, what ever seemed to promote so good a cause.” (Page 25.) You now speak tolerably plain, and would be much disappointed if those who have no “strong prejudices for Christianity” did not apply what you say of these “strolling wonder-workers” to the Apostles, as well as their successors. 11. A very short answer will suffice: “These things are so strange.” They are more strange than true. You have not proved one jot or tittle of them yet. Therefore, the conse quences you draw must fall to the ground till you find them some better support. 12. Nay, but “it is certain and notorious,” you say, “that this was really the case in some instances;” that is, that “strolling, juggling wonder-workers imposed upon the pious Fathers.” (Page 26.) Sir, I must come in again with my cuckoo's note,--The proof! Where is the proof! Till this is produced I cannot allow that “this is certain and notorious,” even in one individual instance. 13. Let us now stand still, and observe what it is you have made out, under this Second head. What you proposed was, “to throw together all which the primitive Fathers had delivered concerning the persons said to be then endued with the extraordinary gifts of the Spirit.” And how have * Adjicient multa de autoritate cujusque doctoris hasretici, illos mortuos susci ‘asse, debiles reformasse, &c. you executed what you proposed? You have thrown together a quotation from a Jew, two from Heathens, three quarters of a line from Origen, and three lines from Tertullian | Nothing at all, it is true, to the point in question. But that you could not help. 14. And this, it seems, is “all you have been able to draw from any of the primitive writers, concerning the persons who were endued with the extraordinary gifts of the Holy Ghost!” (Page 21.) Permit me, Sir, to apply to you what was spoken on another occasion: “Sir, the well is deep, and thou hast nothing to draw with ; ” neither sufficient skill, nor industry and appli cation.

And this, it seems, is “all you have been able to draw from any of the primitive writers, concerning the persons who were endued with the extraordinary gifts of the Holy Ghost!” (Page 21.) Permit me, Sir, to apply to you what was spoken on another occasion: “Sir, the well is deep, and thou hast nothing to draw with ; ” neither sufficient skill, nor industry and appli cation. Besides, you are resolved to draw out of the well what was never in it, and must, of course, lose all your labour. III. 1. You are, “Thirdly, to show the particular characters and opinions of those Fathers who attest these gifts.” Suffer me to remind you that you mentioned nine of these, Justin, Irenaeus, Theophilus, Tertullian, Minutius Felix, Origen, Cyprian, Arnobius, and Lactantius. You are there fore now to show what were “the particular characters and opinions of these Fathers.” Indeed, I should think their opinions had small relation to the question. But, since you think otherwise, I am prepared to hear you. You premise, “that an unexceptionable witness must have ’’ (page 26) both judgment and honesty; and then, passing over the apostolic Fathers, as supposing them on your side, endeavour to show that these other Fathers had neither. 2. You begin with Justin Martyr, who, you say, “frequently affirms, that the miraculous gift of expounding the Holy Scriptures, or the mysteries of God, was granted to himself, by the special grace of God.” (Page 27.) Upon which I observe, (1.) It has not yet been agreed among learned men, that declaring “the mysteries of God” is the same thing with “expounding the Holy Scriptures.” (2.) It is not clear that Justin does affirm his being endued either with one or the other; at least, not from the passages which you cite. The first, literally translated, runs thus: “He hath revealed to us what soever things we have understood by his grace from the Scrip tures also.” * The other: “I have not any such power; but * Arekawyev sv muw wavla oaa kal aro row opaqwy Bia rms xapdos avra wevonkauev.-Dial. par. 2. God has given me the grace to understand his Scriptures.” Now, Sir, by which of these does it appear that Justin affirms he had the miraculous gift of expounding the Scriptures? 3.

2. It is by this principle only that I can account for your adding: “Which doctrine” (that of their enjoying all sensual pleasures) “he deduces from the testimony of the Prophets, and of St. John the Apostle; and was followed in it by the Fathers of the second and third centuries.” The doctrine (as you very well know) which Justin deduced from the Prophets and the Apostles, and in which he was undoubtedly followed by the Fathers of the second and third centuries, is this: The souls of them who have been martyred for the witness of Jesus, and for the word of God, and who have not worshipped the beast, neither received his mark, shall live and reign with Christ a thousand years. But the rest of the dead shall not live again, until the thousand years are finished. Now, to say they believed this, is neither more nor less than to say, they believed the Bible. 6. The second heresy you charge him with is the believing, “that those ‘sons of God’ mentioned Gen. vi. 4, of whom it is there said, ‘They came in unto the daughters of men, and they bare children to them,’ were evil angels.” (Page 32.) And I allow, he too lightly received this on the testimony of the Jewish Commentators. But this only proves that he was a fallible man; not that he was a knave, or that he had not eyes and ears. 7. You charge him, Thirdly, “with treating the spurious books, published under the names of the Sibyl and Hystaspes, with the same reverence as the prophetic Scriptures.” (Page 33.) His words are: “By the power of evil spirits, it was made death to read the books of Hystaspes, or of the Sibyl, or of the Prophets.” Well; how does this prove that he treated those books with the same reverence as the prophetic Scriptures? “But it is certain,” you say, “that, from this example and authority of Justin, they were held in the highest veneration by the Fathers and Rulers of the Church, through all succeeding ages.” (Ibid.) I do not conceive it is certain. I wait your proof, first, of the fact; next, of the reason you assign for it.

What you advance concerning the history of tradition, I am neither concerned to defend nor to confute. Only I must observe, you forget yourself again, where you say, “The fable of the millennium, of the old age of Christ, with many more, were all embraced by the earliest Fathers.” (Page 64.) For modesty’s sake, Sir, think a little before you speak; and remember you yourself informed us, that one of these was never embraced at all, but by one single Father only. 19. “I cannot,” you say, “dismiss this article, without taking notice, that witchcraft was universally believed through all ages of the primitive Church.” (Page 66.) This you show by citations from several of the Fathers; who likewise believed, as you inform us, that “evil spirits had power frequently to afflict either the bodies or minds of men;” that they “acted the parts of the heathen gods, and assumed the forms of those who were called from the dead. Now, this opinion,” say you, “is not only a proof of the grossest credulity, but of that species of it which, of all others, lays a man most open to imposture.” (Page 70.) And yet this opinion, as you know full well, has its founda tion, not only in the histories of all ages, and all nations through out the habitable world, even where Christianity never obtained; but particularly in Scripture; in abundance of passages both of the Old and New Testament; as where the Israelites were expressly commanded not to “suffer a witch to live;” (ibid.:) where St. Paul numbers “witchcraft” with “the works of the flesh,” (Gal. v. 19,20) and ranks it with adultery and idolatry; and where St. John declares, “Without are sorcerers, and whoremongers, and murderers.” (Rev. xxii. 15.) That the gods of the Heathens are devils, (1 Cor. x. 20) is declared in terms, by one of those who are styled inspired writers. And many conceive, that another of them gives us a plain instance of their “assuming the form of those who were called from the dead.” (1 Sam. xxviii. 13, 14.) Of the power of evil spirits to afflict the minds of men, none can doubt, who believe there are any such beings. And of their power to afflict the body, we have abundant proof, both in the history of Job, and that of the gospel demoniacs.

And of their power to afflict the body, we have abundant proof, both in the history of Job, and that of the gospel demoniacs. I do not mean, Sir, to accuse you of believing these things. You have shown that you are guiltless in this matter; and that you pay no more regard to that antiquated book, the Bible, than you do to the Second Book of Esdras. But, alas ! the Fathers were not so far enlightened. And because they were bigoted to that old book, they of consequence held for truth what, you assure us, was mere delusion and imposture. 20. Now to apply: “A mind,” you say, “so totally possessed by superstitious fancies, could not even suspect the pretensions of those vagrant jugglers, who in those primitive ages were so numerous, and so industriously employed in deluding their fellow-creatures. Both Heathens, Jews, and Christians are all allowed to have had such impostors among them.” (Page 71.) By whom, Sir, is this allowed of the Christians? By whom, but Celsus, was it affirmed of them? Who informed you of their growing so numerous, and using such industry in their employment? To speak the plain truth, your mind appears to be “so totally possessed by ” these “vagrant jugglers,” that you cannot say one word about the primitive Church, but they immediately start up before you; though there is no more proof of their ever existing, than of a witch’s sailing in an egg-shell. 21. You conclude this head: “When pious Christians are arrived to this pitch of credulity, as to believe that evil spirits or evil men can work miracles, in opposition to the gospel; their very piety will oblige them to admit as miraculous what- . ever is pretended to be wrought in defence of it.” (Ibid.) Once more you have spoken out; you have shown, without disguise, what you think of St. Paul, and the “lying miracles” (2 Thess. ii. 9) which he (poor man!) believed evil spirits or evil men could work in opposition to the gospel; and of St. John, talking so idly of him who “doeth great wonders, and deceiveth them that dwell on the earth” (even though they were not Christians) “by means of those miracles which he hath power to do.” (Rev. xiii. 13, 14.) 22.

IV. You are, in the Fourth place, to “review all the several kinds of miraculous gifts which are pretended to have been given; and to observe, from the nature of each, how far they may reasonably be suspected.” (Page 72.) “These,” you say, “are, 1. The power of raising the dead. 2. Of healing the sick. 3. Of casting out devils. 4. Of prophesying. 5. Of seeing visions. 6. Of discovering the secrets of men. 7. Of expounding the Scriptures. 8. Of speaking with tongues.” I had rather have had an account of the miraculous powers as they are represented to us in the history of the gospel. But that account you are not inclined to give. So we will make the best of what we have. Section I. 1. And, First, as to “raising the dead.” Irenaeus affirms: “This was frequently performed on necessary occa sions; when by great fastings and the joint supplication of the Church, the spirit of the dead person returned into him, and the man was given back to the prayers of the saints.” (Ibid.) 2. But you object: “There is not an instance of this to be found in the three first centuries.” (Ibid.) I presume you mean, no heathen historian has mentioned it; for Christian historians were not. I answer, (1.) It is not probable a heathen historian would have related such a fact, had he known it. (2.) It is equally improbable, he should know it; seeing the Christians knew with whom they had to do; and that, had such an instance been made public, they would not long have enjoyed him who had been given back to their prayers. They could not but remember what had been before, when the Jews sought Lazarus also to kill him; a very obvious reason why a miracle of this particular kind ought not to have been published abroad; especially considering, Thirdly, that it was not designed for the conversion of the Heathens; but “on occasions necessary” for the good of the Church, of the Christian community. Lastly: It was a miracle proper, above all others, to support and confirm the Christians, who were daily tortured and slain, but sustained by the hope of obtaining a better resurrection. 3. You object, Secondly: “The Heathens constantly affirmed the thing itself to be impossible.” (Page 73.) They did so.

You object, Secondly: “The Heathens constantly affirmed the thing itself to be impossible.” (Page 73.) They did so. But is it “a thing incredible with you, that God should raise the dead?” 4. You object, Thirdly, that when “Autolycus, an eminent Heathen, scarce forty years after this, said to Theophilus, Bishop of Antioch, “Show me but one raised from the dead, that I may see and believe;’ (ibid.;) Theophilus could not.” Supposing he could not, I do not see that this contradicts the testimony of Irenaeus; for he does not affirm, (though you say he does) that this was “performed, as it were, in every parish, or place where there was a Christian Church.” (Page 72.) He does not affirm, that it was performed at Antioch; probably, not in any Church, unless where a concurrence of important circumstances required it. Much less does he affirm, that the persons raised in France would be alive forty years after. Therefore, although it be granted, (1.) That the historians of that age are silent; (2.) That the Heathens said, the thing was impossible; and, (3.) That Theophilus did not answer the challenge of the Heathen, Autolycus;-all this will not invalidate, in any degree, the express testimony of Irenaeus, or prove that none have been raised from the dead since the days of the Apostles. Section II. 1. “The next gift is, that of healing the sick; often performed by anointing them with oil; in favour of which,” as you observe, “the ancient testimonies are more full and express.” (Page 75.) But “this,” you say, “might be accounted for without a miracle, by the natural efficacy of the oil itself.” (Page 76.) I doubt not. Be pleased to try how many you can cure thus, that are blind, deaf, dumb, or paralytic; and experience, if not philosophy, will teach you, that oil has no such natural efficacy as this. 2. Of this you seem not insensible already, and therefore fly away to your favourite supposition, that “they were not cured at all; that the whole matter was a cheat from the beginning to the end.” But by what arguments do you evince this?

Again: If the exorcists were ordained an hundred years before this Council sat, what change was made by the decree of the Council? Or how came the power of casting out devils to cease upon it? You say, The Bishops still favoured and desired to support it. Why, then, did they not support it? It must have been they (not the poor exorcists, who were but a degree above sextons) who had hitherto kept such numbers of them in pay. What was become of them now? Were all the groaners and howlers dead, and no more to be procured for money? Or rather, did not the Bishops, think you, grow covetous as they grew rich, and so kept fewer and fewer of them in pay, till at length the whole business dropped? 13. These are your laboured objections against the great promise of our Lord, “In my name shall they cast out devils;” whereby (to make sure work) you strike at him and his Apostles, just as much as at the primitive Fathers. But, by a strange jumble of ideas in your head, you would prove so much, that you prove nothing. By attempting to show all who claimed this power to be at once both fools and knaves, you have spoiled your whole cause, and, in the event, neither shown them to be one nor the other; as the one half of your argument all along just serves to overthrow the other. So that, after all, the ancient testimonies, touching this gift, remain firm and unshaken. Section IV. l. You told us above, that “the fourth miraculous gift was that of prophesying; the fifth, of seeing visions; the sixth, of discovering the secrets of men.” (Page 72.) But here you jumble them all together, telling us, “The next miraculous gift is that of prophetic visions, and ecstatic trances,” (ecstatic ecstasies, you might have said,) “and the discovery of men's hearts.” (Page 96.) But why do you thrust all three into one? Because, you say, “these seem to be the fruit of one spirit.” Most certainly they are, whether it was the Spirit of Truth, or (as you suppose) the spirit of delusion. 2.

2. However, it is the second of these on which you chiefly dwell, (the fifth of those you before enumerated,) taking but little notice of the fourth, “foretelling things to come,” and none at all of the sixth, “discovering the secrets of men.” The testimonies, therefore, for these remain in full force, as you do not even attempt to invalidate them. With regard to visions or ecstasies, you observe, First, that Tertullian calls ecstasy “a temporary loss of senses.” (Page 97.) It was so, of the outward senses, which were then locked up. You observe, Secondly, that “Suidas” (a very primitive writer, who lived between eight and nine hundred years after Ter tullian) “says, that of all the kinds of madness, that of the Poets and Prophets was alone to be wished for.” I am at a loss to know what this is brought to prove. The question is, Were there visions in the primitive Church? You observe, Thirdly, that Philo the Jew says, (Iliterally translate his words, which you do not; for it would not answer your purpose,) “When the divine light shines, the human sets; but when that sets, this rises. This uses to befall the Prophets.” (Page 98.) Well, Sir, and what is this to the question? Why, “from these testimonies,” you say, “we may collect, that the vision or ecstasy of the primitive Church was of the same kind with those of the Delphic Pythia, or the Cumaean Sibyl.” 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.

And so were the prophecies of the Old Testament, according to the current opinion of those earlier days.” (Page 111.) That this was then “the current opinion,” you bring three citations to prove. But if you could cite three Fathers more during the three first centuries, expressly affirming that the Prophets were all out of their senses, I would not take their word. For though I take most of the Fathers to have been wise and good men, yet I know none of them were infallible. But do even these three expressly"affirm it? No, not one of them; at least in the words you have cited. From Athena goras you cite only part of a sentence, which, translated as literally as it will well bear, runs thus: “Who in an ecstasy of their own thoughts, being moved by the Divine Spirit, spoke the things with which they were inspired, even as a piper breathes into a pipe.” Does Athenagoras expressly affirm in these words, that the Prophets were “transported out of their senses?” I hope, Sir, you do not understand Greek If so, you show here only a little harmless ignorance. 13. From Justin Martyr also you cite but part of a sentence. He speaks, very nearly, thus:-o “That the Spirit of God, descending from heaven, and using righteous men as the quill strikes the harp or lyre, may reveal unto us the knowledge of divine and heavenly things.” And does Justin expressly affirm in these words, that all the Prophets were “transported out of their senses?” Tertullian’s words are : “A man being in the Spirit, especially when he beholds the glory of God, must needs lose sense.”* Now, as it is not plain that he means hereby, lose his understanding, (it being at least equally probable, that he intends no more than, losing for the time the use of his out ward senses,) neither can it be said that Tertullian expressly affirms, “The Prophets were all out of their senses.” There fore you have not so much as one Father to vouch for what you say was “the current opinion in those days.” 14. I doubt not but all men of learning will observe a circumstance which holds throughout all your quotations. The strength of your argument constantly lies in a loose and paraphrastical manner of translating.

The strength of your argument constantly lies in a loose and paraphrastical manner of translating. The strength of mine lies in translating all in the most close and literal manner; so that closeness of translation strengthens mine, in the same proportion as it weakens your arguments; a plain proof of what you elsewhere observe, that you use “no subtle refinements or forced constructions.” (Preface, p. 31.) * Necesse est, ercidat sensu. 15. But to return to Cyprian: “I cannot forbear,” you say, “relating two or three more of his wonderful stories. The first is, A man who had denied Christ was presently struck dumb: The second, A woman who had done so was seized by an unclean spirit, and soon after died in great anguish: The third, of which he says he was an eye-witness, is this,--The heathen Magistrates gave to a Christian infant part of what had been offered to an idol. When the Deacon forced the consecrated wine on this child, it was immediately seized with convulsions and vomiting; as was a woman who had apostatized, upon taking the conse crated elements.” (Pages 112, 113.) The other two relations Cyprian does not affirm of his own personal knowledge. “Now, what can we think,” say you, “of these strange stories, but that they were partly forged, partly dressed up in this tragical form, to support the discipline of the Church in these times of danger and trial?” (Page 115.) Why, many will think that some of them are true, even in the manner they are related; and that if any of them are not, Cyprian thought they were, and related them in the sincerity of his heart. Nay, perhaps some will think that the wisdom of God might, “in those times of danger and trial,” work things of this kind, for that very end, “to support the dis cipline of the Church.” And till you show the falsehood, or at least the improbability, of this, Cyprian's character stands untainted; not only as a man of sense, (which you yourself allow,) but likewise of eminent integrity; and consequently it is beyond dispute, that visions, the fifth miraculous gift, remained in the Church after the days of the Apostles. Section V. 1. The sixth of the miraculous gifts which you enumerated above, namely, “the discernment of spirits,” you just name, and then entirely pass over.

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.

2. But Irenaeus, who declares that “many had this gift in his days, yet owns he had it not himself.” This is only a proof that the case was then the same as when St. Paul observed, long before, “Are all workers of miracles? Have all the gifts of healing? Do all speak with tongues?” (1 Cor. xii. 29, 30.) No, not even when those gifts were shed abroad in the most abundant manner. 3. “But no other Father has made the least claim to it.” (Page 120.) Perhaps none of those whose writings are now extant; at least, not in those writings which are extant. But what are these in comparison of those which are lost? And how many were burning and shining lights within three hundred years after Christ, who wrote no account of themselves at all; at least, none which has come to our hands? But who are they that “speak of it as a gift peculiar to the times of the Apostles?” You say, “There is not a single Father who ventures to speak of it in any other manner.” (Ibid.) Well, bring but six Ante-Nicene Fathers who speak of it in this manner, and I will give up the whole point. 4. But you say, “After the apostolic times, there is not, in all history, one instance, even so much as mentioned, of any particular person who ever exercised this gift.” (Ibid.’ You must mean, either that the Heathens have mentioned no instance of this kind, (which is not at all surprising,) or that Irenaeus does not mention the names of those many persons who in his time exercised this gift. And this also may be allowed without affecting in anywise the credibility of his testimony concerning them. 5. I must take notice here of another of your postulatums, which leads you into many mistakes. With regard to past ages, you continually take this for granted: “What is not recorded was not done.” But this is by no means a self evident axiom: Nay, possibly it is not true. For there may be many reasons in the depth of the wisdom of God, for his doing many things at various times and places, either by his natural or supernatural power, which were never recorded at all.

For there may be many reasons in the depth of the wisdom of God, for his doing many things at various times and places, either by his natural or supernatural power, which were never recorded at all. And abundantly more were recorded once, and that with the fullest evidence, whereof, nevertheless, we find no certain evidence now, at the distance of fourteen hundred years. 6. Perhaps this may obtain in the very case before us. Many may have spoken with new tongues, of whom this is not recorded; at least, the records are lost in a course of so many years: Nay, it is not only possible that it may be so, but it is absolutely certain that it is so; and you yourself must acknow ledge it; for you acknowledge that the Apostles, when in strange countries, spoke with strange tongues; that St. John, for instance, when in Asia Minor, St. Peter, when in Italy, (if he was really there,) and the other Apostles, when in other countries, in Parthia, Media, Phrygia, Pamphylia, spoke each to the natives of each, in their own tongues, the wonderful works of God. And yet there is no authentic record of this: There is not in all history, one well-attested instance of any particular Apostle's exercising this gift in any country what soever. Now, Sir, if your axiom were allowed, what would be the consequence? Even that the Apostles themselves no more spoke with tongues than any of their successors. 7. I need, therefore, take no trouble about your subsequent reasonings, seeing they are built upon such a foundation. Only I must observe an historical mistake which occurs toward the bottom of your next page. Since the Reformation, you say, “This gift has never once been heard of, or pretended to, by the Romanists themselves.” (Page 122.) But has it been pretended to (whether justly or not) by no others, though not by the Romanists? Has it “never once been heard of” since that time? Sir, your memory fails you again: It has undoubtedly been pretended to, and that at no great distance either from our time or country. It has been heard of more than once, no farther off than the valleys of Dauphiny.

2, sec. Nostra autem sententia; et cap. 5, sec. Respondeo neminem (De Unit. Eccles. c. 3, 4.) But there is neither in Scripture nor antiquity any evidence for a visible head, and much less for the visible head, the Pope; and, least of all, that it is necessary to salvation to be subject to him. If it is necessary to salvation to be subject to him, it is necessary to know who is the Pope; but that the world hath often been divided about, when there were sometimes three, and for about forty years together two, Popes.--Wide Theod. Niem. de Schism. Univers. Q. 2. How comes subjection to the Pope to be necessary to salvation, and an essential note of the Church? A. Because the Pope is Christ's Vicar, St. Peter's successor, (Concil. Trid. Sess. 6; Decret. de Reform. cap. 1; Bulla Pii IV, sup. Form. Juram.,) and hath the supreme power on earth over the whole Church. (Con. Trid. Sess. 14, c. 7.) “The Church is called one, as it has one invisible Head,-- Christ; and one visible, who doth possess the chair at Rome, as the lawful successor of St. Peter, prince of the Apostles.” (Catech. Rom. par. 1, c. 10, n. 11.) REPLY. If Christ gave no such power to St. Peter, or the Pope be not St. Peter's successor, then the Pope has no pretence to this power. Now, we read that “Christ gave some Apostles, and some Prophets, for the work of the ministry and the edifying the body.” (Eph. iv. 11, 12.) But that he gave one Apostle pre-eminence above the rest, much less absolute power over them, we read not. This power they were forbidden to attempt or desire; (Matt. xx. 26;) and St. Paul was so far from acknowledging it, that he challenged an equality with the rest of the Apostles, (Gal. i. 15, 17,) and, upon occasion, withstood St. Peter. (Gal. ii. 11.) To this we may add the judgment of St. Cyprian: “The other Apostles are the same St. Peter was, endowed with an equal fellowship of honour and power.” (Epist. de Unit. Eccles.) Q. 3. What authority doth the Church of Rome challenge? A. She declares that she is the mother and mistress of all Churches; (Concil. Later. 4, can. 2; Concil. Trid. Sess. 7; De Bapt. can.

Printed anno 1685.) Much after the fore-cited manner did the Council of Con stance invoke the blessed Virgin, as other Councils used to do the Holy Ghost, calling her the “mother of grace, the fountain of mercy;” and they call on her for “light from heaven.” REPLY. We cannot but wonder at the applications made to the blessed Virgin in the Church of Rome, whose acts on earth, and whose power in heaven, the Scripture doth very sparingly relate, or is altogether silent in. We read nothing there of her bodily assumption into heaven, nor of her exaltation to a throne above angels and archangels. (Brev. Rom. AEstiv. Fest. Assump.) We read nothing there of her being the mother of grace and mercy, (Officium parvum B. M. ad Matutin., Catech. par. 4, c. 5, n. 8,) the queen and gate of heaven, the advocatrix of sinners; (Completor. Catech. par. 4, c. 5, n.8;) and of her power in destroying all heresies in the world, (Fest. Assump.,) and being all things to all. (Missale Paris. ibid. & Le Psaultier de Jesus. Paris, 1620, p. 126.) When we read so much of the blessed Virgin in books of this kind, and so little of her in the divine writings, we cannot but reflect upon what is said by Epiphanius, of a certain sect of women that in his time offered cakes to the Virgin Mary, which he calls an “impious thing,” and altogether “contrary to the doctrine of the Holy Ghost.” (Haeres. 78, p. 1054. Par. 1622.) And he further adds, “This the Holy Ghost doth warn us of, in that Christ saith, ‘Woman, what have I to do with thee?” where he calls her woman, and as it were prophe sying, to refute those schisms and heresies which he knew would arise in the world; and that no one, being moved by a certain admiration of the blessed Virgin, might turn himself to those dotages of heresies.” And he adds, “Let the Virgin Mary be honoured, but the Father, Son, and Holy Ghost be adored.” (Haeres., 79, n. 4, 7, &c.) Much more hath that Father there to this purpose. 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?

2, 11.) REPLY. It is said that Christ instituted the matter and form of confirmation from the authority of Pope Fabian; (pars 4, q. 3, m. 2, n. 3, & q. 9, m. l;) but Alexander Ales saith, it was ordained by the Meldensian Council. (Catech. Rom., ibid., n. 6, 12, et Bellarminus de Confirm., c. 2.) And indeed the Roman Catechism, after some pretence to divine institution, thinks it safest to resolve it into the authority of the Church. Q. 61. What ceremonies are used in confirmation? A. (1.) In the anointing, the Bishop dips the tip of his finger in the chrism, and, making a cross, saith, “I sign thee,” &c. (Pontific. de Confirm.) (2.) After confirmation, he strikes the person slightly on the cheek, that he may remember he is to suffer all injuries for the name of Christ, with patience and courage. (Catech., n. 25.) (3.) Then the person to be confirmed, setting his foot upon the right foot of the godfather, (Pontific., ibid.,) is to have his head bound with a clean head-band for some days more or less, with reverence to the holy chrism; which done, the band is to be preserved in the sacrarium, or other clean place, till the following Ash-Wednesday, to be burnt to holy ashes. (Pastorale.) REPLY. Whether we consider the far-fetched significations of these ceremonies or the virtue put in them, the abuse is intolerable; as, for instance, that in consecration of the chrism, the Bishop blows upon it, to signify the descent of the Holy Ghost for the sanctification of it, (Bellarm. de Confirm., l. 2, c. 13, sec. Tertio habet, ) and that it hath a power of sanctification as the instrument of God. (Ibid., sec. Quarta caremonia.) So the Bishop prays in the consecration of it, that God “in bestowing spiritual grace upon this ointment, would pour out the fulness of sanctification, and that it may be to all that are to be anointed with it, for the adoption of sons by the Holy Spirit. Amen.” (Pontif Rom.) Q. 62. WHAT is the eucharist? A. It is a sacrament wherein is truly, really, and substan tially contained whole Christ, God-Man, body and blood, bones and nerves, (Catech. Rom., par. 2, c. 4, n. 33,) soul and divinity, under the species or appearance of bread and wine. (Concil. Trid, Sess. 13, de Real. Praes., c.

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.

For thus saith the Apostle Peter, “If, after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ,” (the only possible way of escaping them,) “they are entangled again therein and overcome, the latter end is worse with them than the beginning.” (2 Peter ii. 20.) But you say, (1.) “Their knowledge was not an experi mental knowledge.” And how do you prove this? “Because had it been such, they could not have lost it.” You are begging the question again. You say, (2) “Escaping the pollutions of the world signifies no more than an outward reformation.” How prove you that? You aim at no proof at all. But he that will grant it, may. You say, (3) “These persons never had any change wrought upon them. They were no other than dogs and swine, not only before and after, but even while they outwardly abstained from gross enormities.” I grant, that before and after that time, during which they “escaped the pollutions of the world,” (or, as St. Peter words it in his former Epistle, “the corruption that is in the world,”) they might well be termed either “dogs” or “swine,” for their gross enormities. But that they deserved such an appel lation during that time, I cannot grant without some proof. It remains, that those who, by the inward knowledge of Christ, have escaped the pollutions of the world may yet fall back into those pollutions, and perish everlastingly. 74. Sixthly. Those who see the light of the glory of God in the face of Jesus Christ, and who have been made partakers of the Holy Ghost, of the witness and the fruits of the Spirit, may nevertheless so fall from God as to perish everlastingly. For thus saith the writer to the Hebrews: “It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, if they fall away, to renew them again to repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.” (vi. 4-6.) Must not every unprejudiced person see, the expressions here used are so strong and clear, that they cannot, without gross and palpable wresting, be understood of any but true believers?

6) “Nay, ‘they were enlightened’ means only, they were baptized, or knew the doctrines of the gospel.” I cannot believe this, till you bring me a few passages from St. Paul’s writings, wherein that expression is evidently taken in either of these senses. Again: They “had tasted of the heavenly gift,” (empha tically so called,) “and were made partakers of the Holy Ghost.” So St. Peter likewise couples them together: “Be baptized for the remission of sins, and ye shall receive the gift of the Holy Ghost;” (Acts ii. 38;) whereby the love of God was shed abroad in their hearts, with all the other fruits of the Spirit. The expression, “They had tasted of the heavenly gift,” is taken from the Psalmist, “Taste and see that the Lord is good.” As if he had said, Beye as assured of his love, as of any thing you see with your eyes. And let the assurance thereof be sweet to your soul, as honey is to your tongue. “But this means only, they had some notions of remission of sins and heaven, and some desires after them; and they had received the extraordinary gifts of the Holy Ghost.” This you affirm; but without any colour of proof. It remains, that those who see the light of the glory of God in the face of Jesus Christ, and who have been made partakers of the Holy Ghost, of the witness and the fruits of the Spirit, may nevertheless so fall from God as to perish everlastingly. 76. Seventhly. Those who live by faith may yet fall from God, and perish everlastingly. For thus saith the Apostle: “The just shall live by faith: But if any man draw back, my soul shall have no pleasure in him.” (Heb. x. 38.) “The just” (the justified person, of whom only this can be said) “shall live by faith;” even now shall live the life which is hid with Christ in God; and if he endure unto the end, shall live with God for ever.

“Nay, the immediate antecedent to the relative ‘he, is ‘the Son of God.” Therefore it was He, not the apostate, who was sanctified (set apart for his priestly office) by the blood of the covenant.” Either you forgot to look at the original, or your memory fails. “The Son of God” is not the immediate antecedent to the relative “he.” The words run thus: “Of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, xxi to aqua rmg 3,267x7; xoivov myngap.svos, sy % myia Tón 7” You see Wynaap.svos, not vios, is the immediate antecedent to the relative “he.” Conse quently, it is the apostate, not the Son of God, who is here said to be sanctified. “If he was sanctified, yet this cannot be understood of inward sanctification. Therefore it must mean, either that he said he was sanctified, or that he made an outward profession of religion.” Why cannot the word be understood in its proper, natural sense, of inward sanctification? “Because that is by the Spirit of God.” From this very consideration it appears, that this must be understood of inward sanctification; for the words immediately following are, “and hath done despite to the Spirit of grace,” even that grace whereby he was once sanctified. It remains, that those who are sanctified by the blood of the covenant may yet perish everlastingly. 79. If you imagine these texts are not sufficient to prove that a true believer may finally fall, I will offer a few more to your consideration, which I would beg you to weigh farther at your leisure: “Ye” (Christians) “are the salt of the earth, But if the salt have lost its savour, wherewith shall it be salted? It is thence forth good for nothing, but to be cast out, and trodden under foot of men.” (Matt. v. 13.) “When the unclean spirit goeth out of a man,” (as he does out of every true believer,) “he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return : And he taketh with him seven other spirits; and they enter in, and dwell there. And the last state of that man is worse than the first.” (xii. 43-45.) “And then shall many be offended; and the love” (towards God and man) “of many shall wax cold.

43-45.) “And then shall many be offended; and the love” (towards God and man) “of many shall wax cold. But he that shall endure to the end, the same shall be saved.” (xxiv. 10, &c.) “Who then is a faithful and wise servant, whom his lord hath made ruler over his household? But if that evil servant” (wise and faithful as he was once) “shall begin to smite his fellow-servants; the Lord shall cut him asunder, and appoint him his portion with the hypocrites,” (verse 45, &c.,) apostates, being no better than they. “Take heed to yourselves,” ye that believe, “lest at any time your heart be overcharged with the cares of this life, and so that day come upon you unawares:” (Luke xxi. 34:) Plainly implying, that otherwise they would not be “accounted worthy to stand before the Son of man.” “If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free.” (John viii. 31, 32.) “I keep my body under; lest by any means, when I have preached to others, I myself should be a cast-away.” (1 Cor. ix. 27.) “Our fathers did all eat the same spiritual meat, and did all drink the same spiritual drink: For they drank of that spiritual rock that followed them: And that rock was Christ. But with many of them God was not well pleased: For they were overthrown in the wilderness. Now, these things were for our examples: Wherefore let him that thinketh he stand eth take heed lest he fall.” (x. 3, &c.) “We therefore, as workers together with him, beseech you that ye receive not the grace of God in vain.” (2 Cor. vi. 1.) But this were impossible, if none that ever had it could perish. “Ye are fallen from grace.” (Gal. v. 4) “We shall reap, if we faint not.” (vi. 9.) Therefore we shall not reap, if we do. “We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.” (Heb. iii. 14.) “Beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness.” (2 Peter iii. 17.) “Look to yourselves, that we lose not the things which we have wrought.” (2 John 8.) “Hold that fast which thou hast, that no man take thy crown.” (Rev.

But this doctrine is not only unsupported by Scripture, it is flatly contrary thereto. How will you reconcile it (to instance in a very few) with the following texts?-- “He sent to call them, and they would not come.” (Matt. xxii. 3, &c.) “He could do no mighty works there, because of their unbelief.” (Mark vi. 5, 6.) “There were Pharisees, and the power of the Lord was present to heal them.” (Luke v. 17.) Nevertheless, they were not healed in fact, as the words immediately following show. “The Pharisees and Lawyers made void the counsel of God against themselves.” (Luke vii. 30.) “O Jerusalem, Jerusalem, how often would I have gathered thy children, and ye would not !” (xiii. 34.) “It is the Spirit that quickeneth; the words that I speak unto you, they are Spirit. But there are some of you that believe not.” (John vi. 63, &c.) Therefore, that Spirit did not work irresistibly. “Ye do always resist the Holy Ghost: As your fathers did, so do ye.” (Acts vii. 51.) “Ye put it from you, and judge yourselves unworthy of eternal life.” (xiii. 46.) “While it is called to-day, harden not your heart. Take heed lest there be in any of you an evil heart of unbelief, departing from the living God.” (Heb. iii. 8, 12.) “See that ye refuse not him that speaketh.” (xii. 25.) 83. J do but just give you a specimen of the innumerable scriptures which might be produced on this head. And why will you adhere to an opinion not only unsupported by, but utterly contrary both to, reason and Scripture? Be pleased to observe here also, that you are not to consider the doctrine of irresistible grace by itself, any more than that of unconditional election, or final perseverance; but as it stands in connexion with unconditional reprobation: That millstone which hangs about the neck of your whole hypothesis. Will you say, “I adhere to it, because of its usefulness?” Wherein does that usefulness lie? “It exalts God and debases man.” In what sense does it exalt God? God in himself is exalted above all praise. Your meaning, therefore, I suppose, is this: It displays to others how highly he is exalted in justice, mercy, and truth.

Peter, (1) “I will give unto thee the keys of the kingdom of heaven.” (2.) “Feed my lambs; feed my sheep.” Therefore we answer, These texts by no means prove that Christ made St. Peter himself his Vicar; much less that he gave that dominion to the Pope, which he now usurps over the consciences of men. And hence we are the more clearly convinced, that the papal power is not of divine original; and that we have great cause to bless God, whom the Pope has excluded from his communion, and thereby restored to that unshaken liberty of conscience wherein, by the grace of God, we shall always stand. 19. In this liberty every member of our Church, if he gives himself up to the guidance of God's Holy Spirit, may learn the foundation of his faith from the written word of God; may read and meditate therein day and night; may devoutly pray in the Spirit of adoption, like the holy men of ancient times; may comfort and quicken himself and others, with psalms, and hymns, and spiritual songs; may enjoy all the ordinances of Christ, according to his own institution; may be assured of the remission of his sins, and of his justification through faith in Christ, the Spirit of God witnessing with his spirit that he is a child of God; may study to have a con science void of offence, both toward God and toward man: He may freely enjoy every blessing which God hath bestowed upon our own Church; and may make advantage of whatever good the providence of God has still preserved in the Church of Rome: He may cheerfully look for a happy death, and a blessed eternity; and at length, by resting on Christ alone, and patiently partaking of his sufferings, he may, with certain hope of a resurrection to eternal life, without any fear either of purgatory or hell, resign his spirit into the hand of God, and so be ever with the Lord.

But as long as it is so, nothing can be more plain, than that the members of that Church can give no reasonable security to any Government of their allegiance or peaceable behaviour. Therefore they ought not to be tolerated by any Government, Protestant, Mahometan, or Pagan. You may say, “Nay, but they will take an oath of alle giance.” True, five hundred oaths; but the maxim, “No faith is to be kept with heretics,” sweeps them all away as a spider's web. So that still no Governors that are not Roman Catholics can have any security of their allegiance. Again: Those who acknowledge the spiritual power of the Pope can give no security of their allegiance to any Govern ment; but all Roman Catholics acknowledge this: Therefore, they can give no security for their allegiance. The power of granting pardons for all sins, past, present, and to come, is, and has been for many centuries, one branch of his spiritual power. But those who acknowledge him to have this spiritual power can give no security for their allegiance; since they believe the Pope can pardon rebellions, high treason, and all other sins whatsoever. The power of dispensing with any promise, oath, or vow, is another branch of the spiritual power of the Pope. And all who acknowledge his spiritual power must acknowledge this. But whoever acknowledges the dispensing power of the Pope can give no security for his allegiance to any Government. Oaths and promises are none; they are light as air; a dispensation makes them all null and void. Nay, not only the Pope, but even a Priest, has power to pardon sins! This is an essential doctrine of the Church of Rome. But they that acknowledge this cannot possibly give any security for their allegiance to any Government. Oaths are no security at all; for the Priest can pardon both perjury and high treason. Setting then religion aside, it is plain, that, upon principles of reason, no Government ought to tolerate men who cannot give any security to that Government for their allegiance and peaceable behaviour. But this no Romanist can do, not only while he holds that “no faith is to be kept with heretics;” but so long as he acknowledges either priestly absolution, or the spiritual power of the Pope.

I would not put it in their power (and I do not wish that others should) to cut the throats of their quiet neighbours. “But they will give security for their peaceable behaviour.” They cannot while they continue Roman Catholics; they cannot while they are members of that Church which receives the decrees of the Council of Con stance, which maintains the spiritual power of the Bishop of Rome, or the doctrine of priestly absolution. 3. This I observed in my late Letter. Whoever, therefore, would remark upon it to any purpose, must prove these three things: (1.) That the decree of the Council of Constance publicly made, has been publicly disclaimed. (2.) That the Pope has not power to pardon sins, or to dispense with oaths, vows, and promises. And, (3.) That no Priest has power to pardon sins. But has Mr. O’Leary proved these three points? Has he proved any one of them? He has, indeed, said something upon the first : He denies such a decree was ever made. 4. I am persuaded Mr. O’Leary is the first man that ever made the important discovery. But, before he is quite sure, let him look again into Father L’Abbe’s “Concilia Maxima,” printed at Paris in the year 1672. The last volume contains a particular account of the Council of Constance; one of whose decrees (page 169) is, “That heretics ought to be put to death, non obstantibus salvis conductibus Imperatoris, Regum, &c., notwithstanding the public faith engaged to them in the most solemn manner.” Who then can affirm that no such doctrine or violation of faith with heretics is authorized by this Council ? Without putting on spectacles, which, blessed be God, I do not wear, I can read a little Latin still. And, while I can, I must fix this horrid doctrine on the Council of Constance. 5. But, supposing the Council of Constance had never advanced this doctrine, or the Church of Rome had publicly disclaimed it, my conclusion stands good till it is proved, (1.) That no Priest has a power of pardoning sins; and, (2.) That the Pope has neither a power of pardoning sins, nor of dispensing with oaths, vows, promises, &c. Mr. O’Leary has proved neither of these: And what has he proved? It is hard to say. But if he proves nothing, he either directly or indirectly asserts many things.

A Disavowal of Persecuting Papists Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- I HAvE read a Tract lately sent me, and will now give my free thoughts upon the subject. I set out early in life with an utter abhorrence of persecu tion in every form, and a full conviction that every man has a right to worship God according to his own conscience. Accordingly, more than fifty years ago, I preached on those words, “Ye know not what manner of spirit ye are of: For the Son of man is not come to destroy men’s lives, but to save them.” And I preached on the same text, in London, the 5th of last November. And this I extend to members of the Church of Rome, as well as to all other men. I agree not only that many of these in former ages were good men, (as Thomas à Kempis, Francis Sales, and the Mar quis de Renty,) but that many of them are so at this day. I believe, I know some Roman Catholics who sincerely love both God and their neighbour, and who steadily endeavour to do unto every one as they wish him to do unto them. But I cannot say this is a general case; nay, I am fully convinced it is not. The generality of Roman Catholics, wherever I have been, are of the same principles, and the same spirit, with their forefathers. And, indeed, if they had the same principles, it could not be doubted but they would be of the same practice too, if opportunity should serve. These principles openly avowed by their forefathers of priestly absolution, Papal indulgences, and no faith to be kept with heretics, have never been openly and authoritatively disavowed even unto this day. And until they are, a Roman Catholic, consistent with his principles, cannot be trusted by a Protestant. For the same principles naturally tend to produce the same spirit and the same practice. Very lately, a person seeing many flocking to a place, which she did not know was a Romish chapel, innocently said, “What do all these people want?” and was answered by one of them, with great vehe mence, “We want your blood.

A Letter to a Person Lately Joined with the Quakers Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- YoU ask me, “Is there any difference between Quakerism and Christianity?” I think there is. What that difference is, I will tell you as plainly as I can. I will, First, set down the account of Quakerism, so called, which is given by Robert Barclay; and, Then, add wherein it agrees with, and wherein it differs from, Christianity. “1. Seeing the height of all happiness is placed in the true knowledge of God, the right understanding of this is what is most necessary to be known in the first place. “2. It is by the Spirit alone that the true knowledge of God hath been, is, and can be, revealed. And these revela tions, which are absolutely necessary for the building up of true faith, neither do, nor can, ever contradict right reason or the testimony of the Scriptures.” Thus far there is no difference between Quakerism and Christianity. “Yet these revelations are not to be subjected to the examination of the Scriptures as to a touchstone.” Here there is a difference. The Scriptures are the touch stone whereby Christians examine all, real or supposed, revelations. In all cases they appeal “to the law and to the testimony,” and try every spirit thereby. “3. From these revelations of the Spirit of God to the saints, have proceeded the Scriptures of truth.” In this there is no difference between Quakerism and Christianity. “Yet the Scriptures are not the principal ground of all truth and knowledge, nor the adequate, primary rule of faith and manners. Nevertheless, they are a secondary rule, subordinate to the Spirit. By Him the saints are led into all truth. Therefore the Spirit is the first and principal leader.” If by these words, “The Scriptures are not the principal ground of truth and knowledge, nor the adequate, primary rule of faith and manners,” be only meant, that “the Spirit is our first and principal leader;” here is no difference between Quakerism and Christianity. But there is great impropriety of expression. For though the Spirit is our principal leader, yet He is not our rule at all; the Scriptures are the rule whereby he leads us into all truth.

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.

He moves him to do this or that by conviction, full as often as by desire. Accordingly, you are as really “moved by the Spirit” when he convinces you you ought to feed him that is hungry, as when he gives you ever so strong an impulse, desire, or inclination so to do. In like manner, you are as really moved by the Spirit to pray, whether it be in public or private, when you have a conviction it is the will of God you should, as when you have the strongest impulse upon your heart. And he does truly move you to preach, when in His light you “see light” clearly satisfying you it is his will, as much as when you feel the most vehement impulse or desire to “hold forth the words of eternal life.” Now let us consider the main proposition: “All worship which man sets about in his own will, and at his own appoint ment”--Hold ! that is quite another thing. It may be at his own appointment, and yet not in his own will. For instance: It is not my own will to preach at all. It is quite contrary to my will. Many a time have I cried out, “Lord, send by whom thou wilt send; only send not me!” But I am moved by the Spirit of God to preach: He clearly shows me it is his will I should; and that I should do it when and where the greatest number of poor sinners may be gathered together. Moved by Him, I give up my will, and appoint a time and place, when by his power I trust to speak in his name. How widely different, then, from true Christianity is that amazing sentence: “All praises, prayers, and preachings which man can begin and end at his pleasure, do or leave undone, as himself sees meet, are superstitions, will-worship, and abominable idolatry in the sight of God!” There is not one tittle of Scripture for this; nor yet is there any sound reason. 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.

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.

By baptism we enter into covenant with God; into that everlasting covenant, which he hath commanded for ever; (Psalm czi. 9;) that new covenant, which he promised to make with the spiritual Israel; even to “give them a new heart and a new spirit, to sprinkle clean water upon them,”-(of which the baptismal is only a figure,) “and to remember their sins and iniquities no more;” in a word, to be their God, as he pro mised to Abraham, in the evangelical covenant which he made with him and all his spiritual offspring. (Gen. xvii. 7, 8.) And as circumcision was then the way of entering into this covenant, so baptism is now; which is therefore styled by the Apostle, (so many good interpreters render his words,) “the stipula tion, contract, or covenant of a good conscience with God.” 3. By baptism we are admitted into the Church, and conse quently made members of Christ, its Head. The Jews were admitted into the Church by circumcision, so are the Chris tians by baptism. For “as many as are baptized into Christ,” in his name, “have” thereby “put on Christ;” (Gal. iii. 27;) that is, are mystically united to Christ, and made one with him. For “by one Spirit we are all baptized into one body,” (1 Cor. xii. 13) namely, the Church, “the body of Christ.” (Eph. iv. 12.) From which spiritual, vital union with him, proceeds the influence of his grace on those that are baptized; as from our union with the Church, a share in all its privi leges, and in all the promises Christ has made to it. 4. By baptism, we who were “by nature children of wrath” are made the children of God. 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.

Those who see the light of the glory of God in the face of Jesus Christ, and who have been made partakers of the Holy Ghost, of the witness and the fruits of the Spirit, may nevertheless so fall from God as to perish everlastingly. For thus saith the inspired writer to the Hebrews: “It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,-if they fall away, to renew them again to repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.” (Heb. vi. 4, 6.) Must not every unprejudiced person see, the expressions here used are so strong and clear, that they cannot, without gross and palpable wresting, be understood of any but true believers? They “were once enlightened;” an expression familiar with the Apostle, and never by him applied to any but believers. So, “The God of our Lord Jesus Christ give unto you the spirit of wisdom and revelation: The eyes of your understand ing being enlightened, that ye may know what is the hope of his calling, and what is the exceeding greatness of his power, to us-ward that believe.” (Ephes. i. 17-19.) So again: “God, who commanded the light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Cor. iv. 6.) This is a light which no unbelievers have. They are utter strangers to such enlightening. “The God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ should shine unto them.” (Verse 4.) “They had tasted of the heavenly gift,” (emphatically so called,) “and were made partakers of the Holy Ghost.” So St. Peter likewise couples them together: “Be baptized for the remission of sins, and ye shall receive the gift of the Holy Ghost;” (Acts ii. 38;) whereby the love of God was shed abroad in their hearts, with all the other fruits of the Spirit. Yea, it is remarkable, that our Lord himself in his grand commission to St. Paul (to which the Apostle probably alludes in these words) comprises all these three particulars.

Paul (to which the Apostle probably alludes in these words) comprises all these three particulars. “I send thee to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God,” (here contracted into that one expression, “they were enlightened,”) “that they may receive forgiveness of sins,” (“the heavenly gift,”) “and an inheritance among them which are sanctified;” (Acts xxvi. 18;) which are made “partakers of the Holy Ghost,” of all the sanctifying influences of the Spirit. The expression, “They tasted of the heavenly gift,” is taken from the Psalmist, “Taste and see that the Lord is good.” (Psalm xxxiv. 8.) As if he had said, Beye as assured of his love, as of anything you see with your eyes. And let the assurance thereof be sweet to your soul, as honey is to your tongue. And yet those who had been thus “enlightened,” had “tasted” this “gift,” and been thus “partakers of the Holy Ghost,” so “fell away” that it was “impossible to renew them again to repentance.” “But the Apostle only makes a supposition, “If they shall fall away.’” I answer: The Apostle makes no supposition at all. There is no if in the original. The words are, ABuvalov rs; awa: 4alitéswlx;, xxi arapatsarowla; ; that is, in plain English, “It is impossible to renew again unto repentance those who were once enlightened” and have fallen away; therefore they must perish everlastingly. 24. “But if so, then farewell all my comfort.” Then your comfort depends on a poor foundation. My comfort stands not on any opinion, either that a believer can or cannot fall away, not on the remembrance of anything wrought in me yesterday; but on what is to-day; on my present knowledge of God in Christ, reconciling me to him self; on my now beholding the light of the glory of God in the face of Jesus Christ; walking in the light as he is in the light, and having fellowship with the Father and with the Son. My comfort is, that through grace I now believe in the Lord Jesus Christ, and that his Spirit doth bear witness with my spirit that I am a child of God.

30. The sum of all is this: If the Scriptures are true, those who are holy or righteous in the judgment of God himself; those who are endued with the faith that purifies the heart, that produces a good conscience; those who are grafted into the good olive-tree, the spiritual, invisible Church; those who are branches of the true vine, of whom Christ says, “I am the vine, ye are the branches;” those who so effectually know Christ, as by that knowledge to have escaped the pollutions of the world; those who see the light of the glory of God in the face of Jesus Christ, and who have been made partakers of the Holy Ghost, of the witness and of the fruits of the Spirit; those who live by faith in the Son of God; those who are sanctified by the blood of the covenant, may nevertheless so fall from God as to perish everlastingly. Therefore let him that standeth take heed lest he fall.

Their situation in the national Church would be very uncomfortable, as well as extremely ridiculous. For many enemies would soon be awakened against them, to distress and misrepresent them in various respects.” (Page 465.) Thus much as a specimen of your veracity. I object, Secondly, that you know not what faith is. You talk about it, and about it, and labour and sweat, and at last come to a most lame and impotent conclusion. You say, “That Christ died for me, is a point not easily settled, a point which the Scripture nowhere ascertains:” (The very thought, and nearly the words, of Cardinal Bellar mine, in his dispute with our forefathers:) “So far from it, that it affirms the final perdition of many who have great confidence of their interest in Christ;” (this only proves, that many fancy they have what they have not; which I suppose nobody will deny;) “yea, and declares, that “wide is the gate, and broad is the way, that leadeth to destruction.” (Page 14.) It is so; but this is nothing to the point,-the nature of true faith. *But Palaemon ought to possess a good memory.-EDIT. “Nature, these men say, begins the work;” (I know none of them who say so;) “and then grace helps out the efforts of nature, and persuades a man, though he be not mentioned in Scripture, either by name or surname, that Christ died for him.” (Page 33.) “So the Spirit whispers something to the heart of a sinner, beside what he publicly speaks in the Scriptures. But will any lover of the Scriptures allow the possibility of this,--that the Spirit should ever speak a syllable to any man, beside what he publicly speaks there?” (Page 35.) You will presently allow something wonderfully like it. And you suppose yourself to be a “lover of the Scriptures.” “Some of the Martyrs were assured of being the friends of Christ.” (Page 398.) How? Which way? Neither their name nor surname was mentioned in Scripture ! Why, “the Holy Ghost assured their hearts and the hearts of the first Christians, that their joy was not the joy of the hypocrite, but the beginning of eternal life. Thus their joy was made full, and their love perfected by the highest enjoyments it was here capable of Every believer finds a refreshment to his mind, far superior to all the comforts of this life.

Thus their joy was made full, and their love perfected by the highest enjoyments it was here capable of Every believer finds a refreshment to his mind, far superior to all the comforts of this life. They stand in God’s presence, and have their joy made full in beholding the light of his countenance.” (Page 402.) Allow this, and we will never dispute, whether the Spirit does or does not “whisper anything to their hearts.” It is enough, that they have “the Spirit of adoption, crying in their hearts, Abba, Father;” and that this “Spirit witnesseth with their spirits that they are the children of God.” “The chief time of this agency of the Spirit is, while the Preachers are declaiming. And the people are in continual expectation of the season of power in hearing them.” (Page 38.) Yea, and reason good, if, as you affirm, “hearing is the only mean whereby God gives faith.” (Page 391.) But we do not affirm so much. We only maintain, that “faith” generally “cometh by hearing.” But you go on : “They who partake of Christ's Joy, receive the highest evidence that he is the Christ. Thus then faith is greatly confirmed by a kind of presence of its object. Their love is joyfully inflamed, and they obtain the assurance of hope, by having in themselves an experimental foretaste of their eternal enjoyment.” (Page 415.) Why, then, what are we disputing about, seeing you are now so kind as to allow, not only the possibility, but the real existence, of all that we contend for? “O, but this is not faith. Faith is quite another thing.” What is it? Let us hear your account of it. “The essence of true faith is the eternal God.” (Page 288.) “What is faith? It is the blood of Christ.” (Page 330.) Stark, staring nonsense ! Sir, you can talk sense, if you please. Why should you palm upon your readers such stuff as this? Very little better than this is your third definition: “The truth which a man believes is his faith.” (Page 301.) No, it is not; no more than the light which a man sees is his sight. You must therefore guess again. “To believe this fact, Christ rose from the dead, is faith.” (Page 169.) “Ask a man, Is the gospel true or not?

In the leading point, that of justification, both you and they teach, “Men are justified by a knowledge of the righteousness of Christ.” Only they think, it is a divine, supernatural, experimental knowledge, wrought in the inmost soul; and you think, it is a bare historical knowledge, of the same kind with that which the devils have. One specimen more of your unparalleled charity, which in any but yourself would be astonishing: “If any one chooses to go to hell by a devout path, let him study any one of those four famous treatises: Mr. Guthrie’s ‘Trial of a Saving Interest in Christ; Mr. Marshal’s ‘Gospel Mystery of Sanctification;’ Mr. Boston’s ‘Human Nature in its Fourfold State;’ or Dr. Doddridge’s ‘Rise and Progress of Religion in the Soul.” If any profane person, who desires to be converted, enter into the spirit of those books, he thereby becomes twofold more a child of hell than he was before.” (Page 436.) Such is the doctrine, such is the spirit, of Palaemon | condemning the whole generation of God’s children; sending all his opponents to hell at once; casting arrows, firebrands, death on every side ! But I stop. God be merciful to thee a sinner; and show thee compassion, though thou hast none for thy fellow-servants | Otherwise it will be more tolerable, I will not say for Seneca or Epictetus, but for Nero or Domitian, in the day of judgment, than for thee! W

A Letter to a Gentleman at Bristol Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- YoU desire my thoughts on a paper lately addressed to the inhabitants of St. Stephen’s parish, and an answer thereto, entitled, “A Seasonable Antidote against Popery.” I have at present little leisure, and cannot speak so fully as the importance of the subject requires. I can only just tell you wherein I do or do not agree with what is advanced in the one or the other. I agree with the main of what is asserted in that paper, allowing for some expressions which I could wish had been altered, because some of them are a little obscure, others liable to misinterpretation; indeed, so liable, that they could scarce fail to be misunderstood by the unwary, and censured by the unfriendly, reader. But I cannot agree, that “obedience is a condition of, or antecedent to, justification,” unless we mean final justifi cation. This I apprehend to be a considerable mistake; although, indeed, it is not explicitly asserted, but only implied in some parts of that address. I entirely agree with the author of the “Seasonable Anti dote,” in the important points that follow:-- “That a sinner is justified or accounted righteous before God, only through the righteousness” (or merits) “of Jesus Christ; that the end of his living and dying for us was, that our persons first, and then our works, might be accepted; that faith is the hand which apprehends, the instrument which applies, the merits of Christ for our justification; that justifying faith is the gift of the Holy Spirit; that He evidences our being justified, by bearing his testimony with our spirits, that we are the children of God, and by enabling us to bring forth, first the inward, and then the outward, fruits of the Spirit; and, lastly, that these fruits do not justify us, do not procure our justification, but prove us to be justified; as the fruits on a tree do not make it alive, but prove it to be alive.” (Pages 33, 34.) These undoubtedly are the genuine principles of the Church of England. And they are confirmed, as by our Liturgy, Articles, and Homilies, so by the whole tenor of Scripture. Therefore, till heaven and earth pass away, these truths will not pass away.

Neither does the of merit.” Pope, if Father Walsh says true. (8) “You hold sinless per “So does the Pope.” I fection.” deny that. How do you prove it? (9.) “You hold, that sins I hold no such thing; and are only infirmities.” you know it well. (10) “You distinguish Not so; I abhor the dis between venial and mortal tinction. sins.” Now, let every man of understanding judge, whether Father Walsh did not speak the very truth. 51. “This pamphlet was finished, when I was told, that Mr. W. had lately a very remarkable dream, which awakened him out of a sound sleep. This dream he communicated to his society. It was in substance as follows:--A big, rough inan came to him, and gave him a violent blow upon the arm with a red-hot iron. “Now, the interpretation thereof I conceive to be as follows:-- “(1.) The big, rough man is Mr. Hill: (2.) The bar of iron” (red-hot 1) “is Logica Wesleiensis: (3.) The blow denotes the shock which Mr. John will receive by the said pamphlet: (4.) His being awakened out of a sound sleep, signifies there is yet hope, that he will, some time or other, come to the right use of his spiritual faculties.” (Page 61.) Pretty, and well devised ! And though it is true I never had any such dream since I was born, yet I am obliged to the inventor of it; and that on many accounts. I am obliged to him, (1.) For sending against me only a big, rough man; it might have been a lion or a bear: (2.) For directing the bar of iron only to my arm; it might have been my poor skull: (3.) For letting the big man give me only one blow; had he repeated it, I had been slain outright: And, (4.) For hoping I shall, some time or other, come to the right use of my spiritual faculties. 52. Perhaps Mr. Hill may expect that I should make him some return for the favour of his heroic poem: But Certes I have, for many days, Sent my poetic herd to graze. And had I not, I should have been utterly unable to present him with a parallel. Yet, upon reflection, I believe I can; although I own it is rather of the lyric than the heroic kind.

But he did not; he imagined, when he spoke or wrote in the simplicity of his heart, that his opponents would have received his words in the same spirit wherein they were spoken. No such matter; they turn them all into poison; he not only loses his sweet words, but they are turned into bitterness, are interpreted as mere sneer and sarcasm | A good lesson for me ! I had designed to have transcribed Mr. F.'s character of Mr. H., and to have added a little thereto, in hope of softening his spirit: But I see it is in vain; as well might one hope to soften Inexorable Pluto, king of shades ! Since he is capable of putting such a construction, even upon Mr. F.’s gentleness and mildness; since he ascribes even to him “a pen dipped in gall,” what will he not ascribe to me? I have done, therefore, with humbling myself to these men, to Mr. H. and his associates. I have humbled myself to them for these thirty years; but will do it no more. I have done with attempting to soften their spirits; it is all lost labour. Upon men of an ingenuous temper I have been able to fix an obligation. Bishop Gibson, Dr. Church, and even Dr. Taylor, were obliged to me for not pushing my advantage. But it is not so with these: Whatever mercy you show, you are to expect no mercy from them. Mercy did I say? Alas! I expect no justice; no more than I have found already. As they have wrested and distorted my words from the beginning, so I expect they will do to the end. Mr. H.’s performance is a specimen. Such mercy, such justice, I am to expect 3. And does Mr. H. complain of the unhappy spirit in which Mr. F. writes? Many writers have done marvellously; but thou excellest them all ! For forty or fifty years I have been a little acquainted with controversial writers; some of the Romish persuasion, some of our own Church, some Dis senters of various denominations: And I have found many among them as angry as him; but one so bitter I have not found: Or one only, the author of those “excellent Letters,” as Mr. H.

H. styles them; which he particularly “admires,” (that is his word,) and the “whole spirit” of which he has drank in. This is his peculiar character, his distinguishing grace: As a writer, his name is Wormwood. Accordingly, he charges Mr. F. with a “severe, acrimonious spirit,” with “sneer, sarcasm, and banter,” yea, with “notorious falsehoods, calumny, and gross perversions.” (Page 2.) Nay, “I accuse you,” says he, “of the grossest perversions and misrepresenta tions that ever proceeded from any author's pen.” In the same spirit he is represented as “a slanderer of God’s people and Ministers, descending to the meanest quibbles, with a bitter, railing, acrimonious spirit;” (page 21;) and, page 27, to go no farther, as “using stratagem and ungenerous artifices:” Although “I have treated you,” says Mr. H., “with all the politeness of a gentleman, and the humility of a Christian.” Amazing! And has he not treated me so too? At present, take but one or two instances: “Forgeries have long passed for no crime with Mr. Wesley.” (Page 27.) “He administers falsehoods and damnable heresies, rank poison, hemlock, and ratsbane. We cannot allow him any other title than that of an empiric or quack-doctor.” (Page 29.) Which shall we admire most here,--the gentleman or the Christian? 4. There is something extremely odd in this whole affair. A man falls upon another, and gives him a good beating; who, in order to be revenged, does not grapple with him, (perhaps sensible that he is above his match,) but, giving him two or three kicks, falls upon a third man that was standing by. “O,” says he, “but I know that fellow well; he is the second of him that beat me.”--“If he is, dispatch your business with the former first, and then turn to him.” However, if Mr. H. is resolved to fall upon me, I must defend myself as well as I can. 5. From the spirit and manner wherein he writes, let us now proceed to the matter. But that is so various, and scattered up and down for an hundred and fifty pages, without much order or connexion, that it is difficult to know where to begin. However, all tends to one point; the good design of the writer is, to blacken.

Observe: The question is, whether I contradict myself; not whether I con tradict somebody else; be it Mr. Baxter, Goodwin, Fletcher, the “Christian Library,” or even my own brother: These are not myself. “Nay, but you have published them.” If I publish them ten times over, still they are not myself. I insist upon it, that no man’s words but my own can ever prove that I contradict myself. Now, if Mr. H. scorns to yield, let him fall to work, and prove by my own words, that I contradict myself (that is the present question) in these hundred instances. If he can prove this, I am a blunderer; I must plead Guilty to the charge. If he cannot, he is one of the most cruel and inhuman slanderers that ever set pen to paper. 20. I bless God, that the words cited from the sermon on “A Catholic Spirit” do quite “come to myself,” not indeed as I am painted by Mr. Hill, but as I really am. From the year 1738, I have not been “unsettled as to any fundamental doctrine of the gospel.” No, not in one; I am as clear of this charge, as of that wonderful one advanced in the note, page 146: “Though this Sermon be entitled ‘Catholic Spirit,' yet it inculcates an attendance upon one only congregation; in other words, Hear me, and those I send out, and no one else.” Mr. Hill himself knows better; he knows I advise all of the Church to hear the parish Minister. I do not advise even Dissenters of any kind, not to hear their own Teachers. But I advise all, Do not “heap to yourselves Preachers, having itching ears.” Do not run hither and thither to hear every new thing, else you will be established in nothing. “However, it is by stratagems of this sort, that he holds so many souls in his shackles, and prevents them from coming to the knowledge of all the glorious truths of the gospel.” Observe, gospel is with Mr. Hill the same as Calvinism. So where he says, “There is no gospel,” he means no predes tination. By the same figure of speech, some of his admirers used to say, “There is no honey in the book.” Here lies the core; this is the wrong, for which the bigots of this gospel will never forgive me.

Let me entreat you, if not for the honour of God, yet for the honour of your cause, avoid, for the time to come, all anger, all spite, all sourness and bitterness; all contemptuous usage of your opponents, not inferior to you, unless in fortune. “O put on again bowels of mercies, kindness, gentleness, long-suffering; endeavouring to hold,” even with them that differ from you in opinion, the “unity of the Spirit in the bond of peace l” BRIsToL, September 9, 1772.

as irresistibly determined to act thus or thus? What should he be commended or rewarded for, who never did any good but when he could not help it, being impelled thereto by a force which he could not withstand? What should he be blamed or punished for, who never did any evil, to which he was not determined by a power he could no more resist, than he could shake the pillars of heaven? This objection the author of the Essay gives in its full strength: “The advocates for liberty reason thus: If actions be necessary, and not in our own power, what ground is there for blame, self-condemnation, or remorse? If a clock were sensible of its own motions, and knew that they proceeded according to necessary laws, could it find fault with itself for striking wrong? Would it not blame the artist, who had so ill adjusted the wheels? So that, upon this scheme, all the moral constitution of our nature is overturned; there is an end to all the operations of conscience, about right and wrong; man is no longer a moral agent, nor the subject of praise or blame for what he does.” He strangely answers: “Certainly the pain, the remorse, which is felt by any man who had been guilty of a bad action, springs from the notion, that he has a power over his own actions, that he might have forborne to do it. It is on this account, that he is angry at himself, and confesses himself to be blamable. That uneasiness proceeds on the supposition, that he is free, and might have acted a better part. And one under the dominion of bad passions is condemned upon this ground, that it was in his power to be free from them. Were not this the case, brutes might be the objects of moral blame as well as man. But we do not blame them, because they have not freedom, a power of directing their own actions. We : therefore admit, that the idea of freedom is essential to the moral feeling. On the system of universal necessity, there could be no place for blame or remorse. And we struggle in vain to reconcile to this system the testimony which conscience clearly gives to freedom.” Is this an answer to the objection ? Is it not fairly giving up the whole cause ?

But Mr. Edwards has found out a most ingenious way of evading this consequence: “I grant,” says that good and sensible man, “if the actions of men were involuntary, the consequence would inevitably follow,-they could not be either good or evil; nor, therefore, could they be the proper object either of reward or punish ment. But here lies the very ground of your mistake; their actions are not involuntary. The actions of men are quite voluntary; the fruit of their own will. They love, they desire, evil things; therefore they commit them. But love and hate, desire and aversion, are only several modes of willing. Now, if men voluntarily commit theft, adultery, or murder, certainly the actions are evil, and therefore punish able. And if they voluntarily serve God, and help their neighbours, the actions are good, and therefore rewardable.” 7. I cannot possibly allow the consequence, upon Mr. Edwards's supposition. Still I say, if they are necessitated to commit robbery or murder, they are not punishable for commit ting it. But you answer, “Nay, their actions are voluntary, the fruit of their own will.” If they are, yet that is not enough to make them either good or evil. For their will, on your sup position, is irresistibly impelled; so that they cannot help will ing thus or thus. If so, they are no more blamable for that will, than for the actions which follow it. There is no blame if they are under a necessity of willing. There can be no moral good or evil, unless they have liberty as well as will, which is entirely a different thing. And the not adverting to this seems to be the direct occasion of Mr. Edwards's whole mistake. 8. God created man an intelligent being; and endued him with will as well as understanding. Indeed, it seems, without this, his understanding would have been given to no purpose. Neither would either his will or understanding have answered any valuable purpose, if liberty had not been added to them, a power distinct from both; a power of choosing for himself, a self-determining principle. It may be doubted whether God ever made an intelligent creature without all these three faculties; whether any spirit ever existed without them; yea, whether they are not implied in the very nature of a spirit.

It may be doubted whether God ever made an intelligent creature without all these three faculties; whether any spirit ever existed without them; yea, whether they are not implied in the very nature of a spirit. Certain it is, that no being can be accountable for its actions, which has not liberty, as well as will and understanding. How admirably is this painted by Milton, supposing God to speak concerning his new-made creature l-- “I made him just and right, Sufficient to have stood, though free to fall. Such I created all the ethereal powers, - Freely they stood who stood, and fell who fell. Not free, what proof could they have given sincere Of true allegiance, constant faith and love, Where only what they needs must do appear'd, Not what they would P What praise could they receive, What pleasure I, from such obedience paid, When will and reason, (reason also is choice.) Useless and vain, of freedom both despoil'd, Made passive both, had served necessity, Not me * They therefore, as to right belong’d, So were created So without least impulse or shadow of fate, Or aught by me immutably foreseen, They trespass, authors to themselves in all Both what they judge and what they choose: For so I form'd them free; and free they must remain, Till they enthral themselves. I else must change Their nature, and reverse the high decree, Unchangeable, eternal, which ordain'd Their freedom; they themselves ordain'd their fall.” Paradise Lost, Book III. 9. It seems, they who divide the faculties of the human soul into the understanding, will, and affections, unless they make the will and affections the same thing; (and then how inaccurate is the division 1) must mean by affections, the will, properly speaking, and by the term will, neither more nor less than liberty; the power of choosing either to do or not to do, (commonly called liberty of contradiction,) or to do this or the contrary, good or evil (commonly called liberty of con trariety). Without the former at least, there can be nothing good or evil, rewardable or punishable.

An Address to the Clergy Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- BRETHREN AND FATHERs, LET it not be imputed to forwardness, vanity, or pre sumption, that one who is of little esteem in the Church takes upon him thus to address a body of people, to many of whom he owes the highest reverence. I owe a still higher regard to Him who I believe requires this at my hands; to the great Bishop of our souls; before whom both you and I must shortly give an account of our stewardship. It is a debt I owe to love, to real, disinterested affection, to declare what has long been the burden of my soul. And may the God of love enable you to read these lines in the same spirit wherewith they were wrote It will easily appear to an unprejudiced reader, that I do not speak from a spirit of anger or resentment. I know well, “the wrath of man worketh not the righteousness of God.” Much less would I utter one word out of contempt; a spirit justly abhor red by God and man. Neither of these can consist with that earnest, tender love, which is the motive of my present undertaking. In this spirit I desire to cast my bread upon the waters; it is enough if I find it again after many days. Meantime, you are sensible, love does not forbid, but rather require, plainness of speech. Has it not often constrained you, as well as me, to lay aside, not only disguise, but reserve also; and “by manifestation of the truth to commend ourselves to every man’s conscience in the sight of God?” And while I endeavour to do this, let me earnestly entreat you, for the love of God, for the love of your own soul, for the love of the souls committed to your charge, yea, and of the whole Church of Christ, do not bias your mind, by thinking who it is that speaks; but impartially consider what is spoken. And if it be false or foolish, reject it; but do not reject “the words of truth and soberness.” My first design was, to offer a few plain thoughts to the Clergy of our own Church only.

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? Otherwise, how can I attempt to instruct others therein? Without this, I am a blind guide indeed! I am absolutely incapable of teaching my flock what I have never learned myself; no more fit to lead souls to God, than I am to govern the world. 2. And yet there is a higher consideration than that of gifts; higher than any or all of these joined together; a consideration in view of which all external and all intellectual endowments vanish into nothing. Am I such as I ought to be, with regard to the grace of God? The Lord God enable me to judge aright of this ! And, (1) What was my intention in taking upon me this office and ministry? What was it, in taking charge of this parish, either as Minister or Curate? Was it always, and is it now, wholly and solely to glorify God, and save souls? Has my eye been singly fixed on this, from the beginning hitherto? Had I never, have I not now, any mixture in my intention; any alloy of baser metal? Had I, or have I, no thought of worldly gain; “filthy lucre,” as the Apostle terms it? Had I at first, have I now, no secular view no eye to honour or preferment? to a plentiful income; or, at least, a competency? a warm and comfortable livelihood? Alas! my brother! “If the light that is in thee be dark mess, how great is that darkness !” Was a comfortable livelihood, then, your motive for entering into the ministry? And do you avow this in the face of the sun, and without one blush upon your cheek? I cannot compare you with Simon Magus; you are many degrees beneath him. He offered to give money for the gift of God, the power of conferring the Holy Ghost. Hereby, however, he showed that he set an higher value on the gift, than on the money which he would have parted with for it.

Hereby, however, he showed that he set an higher value on the gift, than on the money which he would have parted with for it. But you do not; you set a far higher value on the money than on the gift; insomuch that you do not desire, you will not accept of, the gift, unless the money accompany it ! The Bishop said, when you was ordained, “Receive thou the Holy Ghost.” But that was the least of your care. Let who will receive this, so you receive the money, the revenue of a good benefice. While you minister the word and sacraments before God, he gives the Holy Ghost to those who duly receive them: So that, “through your hands,” likewise, “the Holy Ghost is,” in this sense, “given” now. But you have little concern whether he be or not; so little, that you will minister no longer, he shall be given no more, either through your lips or hands, if you have no more money for your labour. O Simon, Simon what a saint wert thou, compared to many of the most honourable men now in Christendom | Let not any either ignorantly or wilfully mistake me. I would not “muzzle the ox that treadeth out the corn.” I know the spiritual “labourer,” too, “is worthy of his reward;” and that, if “we sow unto” our flock “spiritual things,” it is meet that we “reap of their carnal things.” I do not therefore blame, no, not in any degree, a Minister's taking a yearly salary; but I blame his seeking it. The thing blamable is the having it in his view, as the motive, or any part of the motive, for entering into this sacred office. Hic nigra succus loliginis, hac est AErugomera." If preferment, or honour, or profit was in his eye, his eye was not single. And our Lord knew no medium between a single and an evil eye. The eye, therefore, which is not single is evil. It is a plain, adjudged case. He then that has any other design in undertaking or executing the office of a Minister than purely this, to glorify God and save souls, his eye is not single.

If it has this power, then all the objections of the Dissenters, about kneeling at the Lord’s supper, and the like, are impertinent: If it has no power at all of this kind, yea, if Christ, the great Lawgiver and King of the Church, hath expressly commanded, that no power of this kind shall ever be claimed or ever be yielded by any of his followers; then the Dissenters will have honour before God for protesting against such usurpation.” (Page 3.) I join issue on this single point: “If Christ hath expressly commanded, that no power of this kind shall ever be claimed, or ever yielded, by any of his followers;” then are all who yield it, all Churchmen, in a state of damnation, as much as those who “deny the Lord that bought them.” But if Christ hath not expressly commanded this, we may go to church, and yet not go to hell. To the point then: The power I speak of is a power of decreeing rites and ceremonies, of appointing such circum stantials (suppose) of public worship as are in themselves purely indifferent, being no way determined in Scripture. And the question is, “Hath Christ expressly commanded, that this power shall never be claimed, nor ever yielded, by any of his followers?” This I deny. How do you prove it? Why, thus: “If the Church of England has this power, so has the Church of Rome.” (Page 4.) Allowed. But this is not to the purpose. I want “the express command of Christ.” You say, “Secondly, The persons who have this power in England, are not the Clergy, but the Parliament.” (Pages 8, 9.) Perhaps so. But this also strikes wide. Where is “the express command of Christ?” You ask, “Thirdly, How came the civil Magistrate by this power?” (Page 11.) “Christ commands us to ‘call no man upon earth father and master;’ that is, to acknowledge no authority of any in matters of religion.” (Page 12.) At length we are come to the express command, which, according to your interpretation, is express enough ; “that is, Acknow ledge no authority of any in matters of religion;” own no power in any to appoint any circumstance of public worship, anything pertaining to decency and order. But this inter pretation is not allowed. It is the very point in question.

I shall not deny to Mr. Grenville the merit of bringing in a bill for remedying this grievance; but its passing as it did is a certain proof that the pretended influence of admi mistration over a majority of the House is a mere bugbear, held forth for private views by the present opposition. “During the whole session, the House of Lords behaved with that dignity and unalterable firmness which became the first assembly in a great nation. Attacked with impertinent scurrility, they smiled upon rage, and treated the ravings of a despotic tribune with contempt. When, with an infamous perversion of his pretended love to freedom, he attempted to extend the control of the Peers to the resolutions of the representatives of the people, they nobly rejected the golden bait; and scorned to raise the dignity of their House upon the ruins of the other. They, in short, throughout the session, showed a spirit that disdained to be braved, a magnanimity that diminished their own personal power for the ease and comfort of the inferior subject. “If the conduct of Parliament is in any instance blamable, it is in a lenity that is inconsistent with the vulgar idea of political courage. They have been attacked with scurrility in the Lower House; in the Upper, they have been treated with indecency and disrespect. Their prudence and love for the public peace prevailed over their resentment. They knew that legal punishment is in these times the road to popularity; and they were unwilling to raise insignificant men into a consequence that might disturb the State.” So far we have gained. We have removed the imaginary causes of the present commotions. It plainly appears, they are not owing to the extraordinary badness, either of the King, of his Parliament, of his Ministers, or of the measures which they have taken. To what then are they owing? What are the real causes of this amazing ferment among the people? Before I say anything on this subject, let me remind you: once more, that I do not dictate; I do not take upon me to: affirm anything, but simply tell you what I think. I think, the first and principal spring of the whole motion is French. gold.

Thoughts Concerning the Origin of Power Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- 1. By power, I here mean supreme power, the power over life and death, and consequently over our liberty and property, and all things of an inferior nature. 2. In many nations this power has in all ages been lodged in a single person. This has been the case in almost the whole eastern world, from the earliest antiquity; as in the celebrated empires of Assyria, of Babylon, of Media, Persia, and many others. And so it remains to this day, from Constantinople to the farthest India. The same form of government obtained very early in very many parts of Afric, and remains in most of them still, as well as in the empires of Morocco and Abyssinia. The first adventurers to America found absolute monarchy established there also ; the whole power being lodged in the Emperor of Mexico, and the Yncas of Peru. Nay, and many of the ancient nations of Europe were governed by single persons; as Spain, France, the Russias, and several other nations are at this day. 3. But in others, the power has been lodged in a few, chiefly the rich and noble. This kind of government, usually styled aristocracy, obtained in Greece and in Rome, after many struggles with the people, during the later ages of the republic. And this is the government which at present subsists in various parts of Europe. In Venice indeed, as well as in Genoa, the supreme power is nominally lodged in one, namely, the Doge ; but in fact, he is only a royal shade; it is really lodged in a few of the nobles. 4. Where the people have the supreme power, it is termed a democracy. This seems to have been the ancient form of government in several of the Grecian states. And so it was at Rome for some ages after the expulsion of the Kings. From the earliest authentic records, there is reason to believe it was for espousing the cause of the people, and defending their rights against the illegal encroachments of the nobles, that Marcus Coriolanus was driven into banishment, and Manlius Capitolinus, as well as Tiberius and Caius Gracchus, murdered. Perhaps formerly the popular government subsisted in several states.

Perhaps formerly the popular government subsisted in several states. But it is scarce now to be found, being everywhere swallowed up either in monarchy or aristocracy. 5. But the grand question is, not in whom this power is lodged, but from whom it is ultimately derived. What is the origin of power? What is its primary source? This has been long a subject of debate. And it has been debated with the utmost warmth, by a variety of disputants. But as earnest as they have been on each side of the question, they have seldom come to any good conclusion; but have left the point undecided still, to be a ball of contention to the next generation. 6. But is it impossible, in the nature of things, to throw any light on this obscure subject? Let us make the experiment; let us (without pretending to dictate, but desiring every one to use his own judgment) try to find out some ground whereon to stand, and go as far as we can toward answering the question. And let not any man be angry on the account, suppose we should not exactly agree. Let every one enjoy his own opinion, and give others the same liberty. 7. Now, I cannot but acknowledge, I believe an old book, commonly called the Bible, to be true. Therefore I believe, “there is no power but from God: The powers that be are ordained of God.” (Rom. xiii. 1.) There is no subordinate power in any nation, but what is derived from the supreme power therein. So in England the King, in the United Pro vinces the States are the fountain of all power. And there is no supreme power, no power of the sword, of life and death, but what is derived from God, the Sovereign of all. 8. But have not the people, in every age and nation, the right of disposing of this power; of investing therewith whom they please, either one or more persons; and that, in what proportion they see good, and upon what conditions? Con sequently, if those conditions are not observed, have they not a right to take away the power they gave 7 And does not this imply, that they are the judges whether those conditions are observed or not? Otherwise, if the receivers were judges of their own cause, this right would fall into nothing. 9.

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.

Neither were those who then sat the House of Commons; no; nor one quarter of them. But suppose they had been the whole House of Commons, yea, or the whole Parliament; by what rule of logic will you prove that seven or eight hundred persons are the people of England? “Why, they are the delegates of the people; they are chosen by them.” No; not by one half, not by a quarter, not by a tenth part, of them. So that the people, in the only proper sense of the word, were innocent of the whole affair. 18. “But you will allow, the people gave the supreme power to King Charles the Second at the Restoration.” I will allow no such thing; unless by the people you mean General Monk and fifteen thousand soldiers. “However, you will not deny that the people gave the power to King William at the Revolution.” Nay, truly, I must deny this too. I cannot possibly allow it. Although I will not say that William the Third obtained the royal power as William the First did; although he did not claim it by right of conquest, which would have been an odious title; yet certain it is, that he did not receive it by any act or deed of the people. Their consent was neither obtained nor asked; they were never consulted in the matter. It was not therefore the people that gave him the power; no, nor even the Parliament. It was the Convention, and none else. “Who were the Convention?” They were a few hundred Lords and gentlemen, who, observing the desperate state of public affairs, met together on that important occasion. So that still we have no single instance in above seven hundred years of the people of England’s con veying the supreme power either to one or more persons. 19. Indeed I remember in all history, both ancient and modern, but one instance of supreme power conferred by the people; if we mean thereby, though not all the people, yet a great majority of them. This celebrated instance occurred at Naples, in the middle of the last century; where the people, properly speaking, that is, men, women, and children, claimed and exerted their natural right in favour of Thomas Aniello, (vulgarly called Masanello,) a young fisherman.

In order to determine this, let us consider the nature of our colonies. An English colony is, a number of persons to whom the King grants a charter, permitting them to settle in some far country as a corporation, enjoying such powers as the charter grants, to be administered in such a manner as the charter prescribes. As a corporation they make laws for themselves; but as a corporation subsisting by a grant from higher authority, to the control of that authority they still continue subject. Considering this, nothing can be more plain, than that the supreme power in England has a legal right of laying any tax upon them for any end beneficial to the whole empire. 2. But you object, “It is the privilege of a freeman and an Englishman to be taxed only by his own consent. And this consent is given for every man by his representatives in Parliament. But we have no representatives in Parliament. Therefore we ought not to be taxed thereby.” I answer, This argument proves too much. If the Parlia ment cannot tax you because you have no representation therein, for the same reason it can make no laws to bind you. If a freeman cannot be taxed without his own consent, neither can he be punished without it; for whatever holds with regard to taxation, holds with regard to all other laws. Therefore he who denies the English Parliament the power of taxation, denies it the right of making any laws at all. But this power over the colonies you have never disputed; you have always admitted statutes for the punishment of offences, and for the preventing or redressing of inconveniences; and the reception of any law draws after it, by a chain which cannot be broken, the necessity of admitting taxation. 3. But I object to the very foundation of your plea: That “every freeman is governed by laws to which he has consented:” As confidently as it has been asserted, it is absolutely false. In wide-extended dominions, a very small part of the people are concerned in making laws. This, as all public business, must be done by delegation; the delegates are chosen by a select number. And those that are not electors, who are far the greater part, stand by, idle and helpless spectators. The case of electors is little better.

Did you ever desire them? But you say again, “No power on earth has a right to grant our property without our consent.” (Page 22.) Then you have no Sovereign; for every Sovereign under heaven has a right to tax his subjects; that is, “to grant their property, with or without their consent.” Our Sove reign” has a right to tax me, and all other Englishmen, whether we have votes for Parliament-men or no. Vainly, therefore, do you complain of “unconstitutional exactions, violated rights, and mutilated charters.” (Page 24.) Nothing is exacted but according to the original constitution both of England and her colonies. Your rights are no more violated than mine, when we are both taxed by the supreme power; and your charters are no more mutilated by this, than is the charter of the city of London. Vainly do you complain of being “made slaves.” Am I or two millions of Englishmen made slaves because we are taxed without our own consent? You may still “rejoice in the common rights of freemen.” I rejoice in all the rights of my ancestors. And every right which I enjoy is common to Englishmen and Americans. But shall we “surrender any part of the privileges which we enjoy by the express terms of our colonization;” that is, of our charter? By no means; and none requires it of you. None desires to withhold anything that is granted by the * That is, in connexion with the Lords and Commons. express terms of your charters. But remember! one of your first charters, that of Massachusetts-Bay, says, in express terms, you are exempt from paying taxes to the King for seven years; plainly implying, that after those seven years you are to pay them like other subjects. And remember your last charter, that of Pennsylvania, says, in express terms, you. are liable to taxation; yea, it objects against being taxed by the King, unless in connexion with the Lords and Commons. But “a people will resume,” you say, “the power which they never surrendered, except”--No need of any exception. They never surrendered it at all; they could not surrender it; for they never had it. I pray, did the people, unless you mean the Norman army, give William the Conqueror his power? And to which of his successors did the people of England (six or seven millions) give the sovereign power?

But a violent storm drove him up to New-England; and he was for some time detained at Boston. Even then he was surprised to hear the most serious people, and men of consequence, almost continually crying out, “We must be independent; we shall never be well, till we shake off the English yoke.” This sounded exceeding strange to him; as he could not form any imagi nation, that they could be happier under any government, than the mild one which they then enjoyed. A gentleman who spent some time at Boston in the year 1739, informed me that he had frequently heard the very same conversation there; although at that time the people only spake what they had long and eagerly desired; but, it seems, without any formed design, or having concerted any measures upon the head. 7. Almost from their settlement in the country, but more especially from this time, the people of this as well as the other provinces, multiplied exceedingly. This was the natural effect of the unparalleled lenity of the Government they were under, and the perfect liberty they enjoyed, civil as well as religious. Through the same causes, from the small ness of their taxes, and the large bounties continually received from their mother country, (which also protected them from all their enemies,) their wealth increased as fast as their numbers. And, together with their number and their wealth, the spirit of independency increased also. At the same time, it could not be but their shipping would increase in the same proportion with their trade, which was now extended not only through America, and not only through Great Britain and Ireland, but also (notwithstanding the Act of Naviga tion) through almost every part of Europe. 8. Much more wealth was accumulated in the numerous seaport towns, by defrauding His Majesty of his customs. This was continually done, not only by stealth, but frequently with an high hand. Whole ship-loads of uncustomed goods were imported, particularly at Boston, and that at noon-day. And it is notorious, that one of the greatest dealers in this kind was the celebrated Mr. Hancock. It is true, this now and then met with some check from His Majesty's officers; but it was so little, it scarce deserves the naming. However, little as it was, they bore it not without huge indignation, and strong marks of resentment.

Did they choose (to go no further) William the Conqueror? Did they choose King Stephen or King John? As to those who regularly succeeded their fathers, 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, or King James the First? Perhaps you will say, “If the people did not give King Charles the supreme power, at least they took it away.” No; 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 Parlia ment did not : The House of Commons 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. But, suppose they had been the whole House of Commons, yea, or the whole Parliament, by what rule of logic will you prove that seven or eight hundred persons are the people of England? “Why, they are the delegates of the people; they are chosen by them.” No, not by one half, not by a quarter, not by a tenth part of them: So that the people, in the only proper sense of the word, were innocent of the whole affair. 29. “But you will allow, the people gave the supreme power to King Charles the Second at the Restoration.” I will allow no such thing, unless, by the people, you mean General Monk and ten thousand soldiers. “However, you will not deny that the people gave the power to King William at the Revolution.” I will; the Convention were not the people, neither elected by them: So that still we have not a single instance, in above seven hundred years, of the people of England’s conveying the supreme power either to one or more persons. 30. So much both for reason and matter of fact. But one single consideration will bring the question to a short issue.

38. We come now to more matter entirely new : “No country can lawfully surrender their liberty, by giving up the power of legislating for themselves, to any extraneous jurisdiction; such a cession, being inconsistent with the unalienable rights of human nature, would either not bind at all, or bind only the individuals that made it.” (Page 25.) This is a home thrust. If this be so, all the English claim either to Ireland, Scotland, or America, falls at once. But can we admit this without any proof? Ought assertions to pass for arguments? If they will, here are more of the same kind: “No one generation can give up this for another.” That is, the English settlers in America could not “give up their power of legislating for themselves.” True, they could not give up what they never had. But they never had, either before or after they left England, any such power of making laws for themselves as exempted them from the King and Parliament; they never pretended to any such power till now; they never advanced any such claim; nay, when this was laid to their charge, they vehemently denied it, as an absolute slander. But you go further still: “When this power” (of independency) “is lost, the people have always a right to resume it.” Comfortable doctrine indeed! perfectly well calculated for the support of civil government! 39. To the same good end, you observe: “Without an equal representation of all that are governed, government becomes complete tyranny.” (Page 27.) Now, you had told us before, “There is not such an equal representation in England:” It follows, “The English Government is complete tyranny!” We have, however, the comfort to know that it never was any better since the Parliament subsisted. For who can say that there ever was an equal representation since the conquest?

But the Cor sicans were not colonies from Genoa: Therefore, there is nothing similar in the case. Neither in that you next quote, the case of Holland. You say, Yes: “The United Provinces of Holland were once subject to the Spaniards; but, being provoked by the violation of their charters, they were driven to that resistance which we and all the world have ever since admired.” (Page 90.) Provoked by the violation of their charters / yea, by the total subversion both of their religious and civil liberties; the taking away their goods, imprisoning their persons, and shedding their blood like water, without the least colour of right, yea, without the very form of law; inso much that the Spanish Governor, the Duke of Alva, made his open boast, that “in five years he had caused upwards of eighteen thousand persons to fall by the hands of the common hangman.” I pray, what has this to do with America? Add to this that the Hollanders were not colonies from Spain, but an independent people, who had the same right to govern Spain, as the Spaniards to govern Holland. 47. As another parallel case, you bring the war of the Romans with the allied states of Italy. But neither is this case parallel at all; for those states were not colonies of Rome, (although some colonies were scattered up and down among them,) but original, independent states, before Rome itself had a being. Were it then true that “every Briton must approve the conduct of those allies,” (page 91,) it would not follow, that they must approve the conduct of the Americans; or that “we ought to declare our applause, and say, We admire your spirit; it is the spirit that has more than once saved us.” We cannot applaud the spirit of those who usurp an illegal authority over their countrymen; who rob them of their substance, who outrage their persons, who leave them neither civil nor religious liberty; and who, to crown all, take up arms against their King and mother-country, and prohibit all intercourse with them. 48.

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.

Their idols are only covered with gold or silver; but yours is solid gold. They worship the picture of the Queen of Heaven; you, the picture of the Queen or King of England. In another way, they idolize a dead man or woman; whereas your idol is yet alive. O how little is the difference before God! How small pre-eminence has the money-worshipper at London, over the image-worshipper at Rome; or the idolizer of a living sinner, over kim that prays to a dead saint | 11. Take one step farther: Does the Papist abroad perse cute? Does he force another man’s conscience? So does the Papist at home, as far as he can, for all he calls himself a Protestant. Will the man in Italy tolerate no opinion but his own 2 No more, if he could help it, would the man in England. Would you? Do not you think the Government much overseen, in bearing with any but those of the Church? Do not you wish they would put down such and such people? You know what you would do if you was in their place. And by the very same spirit you would continue the Inqui sition at Rome, and rekindle the fires in Smithfield. 12. It is because our nation is overrun with such Protest ants, who are full of their own good-deservings, as well as of abominable idolatry, and of blind, fiery zeal, of the whole spirit of persecution, that the sword of God, the great, the just, the jealous God, is even now drawn in our land; that the armies of the aliens are hovering over it, as a vulture over his prey; and that the open Papists are on the very point of swallowing up the pretended Protestants.” 13. Do you desire to escape the scourge of God? Then I entreat you, First, be a real Protestant. By the Spirit of God assisting you, (for without him you know you can do nothing,) cast away all that trust in your own righteousness, all hope of being saved by your own works. Own, your merit is ever lasting damnation; that you deserve the damnation of hell. Humble yourself under the mighty hand of God. Lie in the dust.

14 Lord, I abhor, renounce, abjure, The fiery spirit unclean, The persecuting zeal impure, The sin-opposing sin. 15 Let others draw, with fierce despite, The eradicating sword, And with the devil's weapons fight, The battles of the Lord. 16 But O' my gracious God, to me A better spirit impart; The gentle mind that was in thee, The meekly loving heart. 17 The heart whose charity o'erflows To all, far off, and near ; True charity to friends and foes, Impartially sincere. 18 Heathens, and Jews, and Turks, may I, And heretics embrace; Nor e'en to Rome the love deny I owe to all the race.

Let me lie down with holy thoughts of thee, and when I awake let me be still present with thee. Show mercy to the whole world, O Father of all; let the gospel of thy Son run and be glorified throughout all the earth. Let it be made known to all infidels, and obeyed by all Christians. Be merciful to this Church and nation; give unto thy Bishops a discerning spirit, that they may make choice of fit persons to serve in thy sacred ministry; and enable all who are ordained to any holy function, diligently to feed the flocks committed to their charge, instructing them in saving knowledge, guiding them by their examples, praying for and blessing them, exercising spiritual discipline in thy Church, and duly administering thy holy sacraments. Multiply thy blessings on our Sovereign, on the Royal Family, and on the Nobles, Magistrates, Gentry, and Commons of this land; that they may all, according to the several talents they have received, be faithful instruments of thy glory. Give to our Schools and Universities, zeal, prudence, and holiness. Visit in mercy all the children of affliction, ( ) relieve their necessities, lighten their burdens; give them a cheerful submission to thy gracious will, and at length bring them and us, with those that already rest from their labours, into the joy of our Lord; to whom with thee, O Father, and thee, O Holy Ghost, be all praise, now and for ever. O ETERNAL and merciful Father, I give thee humble thanks (increase my thankfulness, I beseech thee) for all the blessings, spiritual and temporal, which, in the riches of thy mercy, thou hast poured down upon me. Lord, let me not live but to love thee, and to glorify thy name. Particularly I give thee most unfeigned thanks for preserving me from my birth to this moment, and for bringing me safe to the beginning of this day, ( ) in which, and in all the days of my life, I besecch thee that all my thoughts, words, and works may tend to thy glory. Heal, O Father of mercies, all my infirmities, (-) strengthen me against all my follies; forgive me all my sins, ( ) and let them not cry louder in thine ears for vengeance, than my prayers for mercy and forgiveness.

Grant that all of this nation, especially our Governors and the Clergy, may, “whatsoever they do, do all to thy glory.” Bless all nurseries of true religion and useful learning, and let them not neglect the end of their institution. Be merciful to all that are in distress, (--) that struggle with pain, poverty, or reproach; be thou a guide to them that travel by land or by water; give a strong and quiet spirit to those who are condemned to death, liberty to prisoners and captives, and ease and cheerfulness to every sad heart. O give spiritual strength and comfort to scrupu lous consciences, and to them that are afflicted by evil spirits. Pity idiots and lunatics, and give life and salvation to all to whom thou hast given no understanding. Give to all that are in error the light of thy truth; bring all sinners to repentance, (-) and give to all heretics humility and grace to make amends to thy Church, by the public acknowledg ment of an holy faith. Bless all my friends and relations, acquaintance and enemies; (--) unite us all to one another by mutual love, and to thyself by constant holiness; that we, together with all those who are gone before us in thy faith and fear, may find a merciful acceptance in the last day, through the merits of thy blessed Son; to whom with thee and the Holy Ghost be all glory, world without end | Particular Questions relating to Resignation and Meekness. 1. HAvE I endeavoured to will what God wills, and that only? 2. Have I received everything that has befallen me without my choice, as the choice of infinite wisdom and goodness for me, with thanks? 3. Have I (after doing what he requires of me to do concerning them) left all future things absolutely to God's disposal; that is, have I laboured to be wholly indifferent to whichsoever way he shall ordain for me? 4. Have I resumed my claim to my body, soul, friends, fame, or fortune, which I have made over to God; or repented of my gift, when God accepted any of them at my hands? 5. Have I endeavoured to be cheerful, mild, and courteous in whatever I said or did? 6. Have I said anything with a stern look, accent, or gesture? particularly with regard to religion?

I should not far exceed the truth if I said so. But here I saw a descendant of fallen Adam, so fully raised above the ruins of the fall, that though by the body he was tied down to earth, yet was his whole ‘conversa tion in heaven; yet was his life, from day to day, ‘hid with Christ in God.” Prayer, praise, love, and zeal, all ardent, elevated above what one would think attainable in this state of frailty, were the element in which he himself continually lived. And as to others, his one employment was, to call, entreat, and urge them to ascend with him to the glorious Source of being and blessedness. He had leisure compara tively for nothing else. Languages, arts, sciences, grammar, 1'hetoric, logic, even divinity itself, as it is called, were all laid aside, when he appeared in the school-room among the 1students. His full heart would not suffer him to be silent. He must speak; and they were readier to hearken to this servant and Minister of Jesus Christ, than to attend to Sallust, Virgil, Cicero, or any Latin or Greek historian, poet, or philosopher they were reading. And they seldom hearkened long, before they were all in tears, and every heart catched fire from the flame that burned in his soul. 10. “These seasons generally terminated in this: Being convinced that to be “filled with the Holy Ghost’ was a better qualification for the ministry of the gospel than any classical learning, (though that too may be useful in its place,) after speaking awhile in the school-room, he used frequently to say, “As many of you as are athirst for this fulness of the Spirit, follow me into my room.” On this, many of us have instantly followed him, and there continued till noon, wrestling like Jacob for the blessing, praying one after another, till we could bear to kneel no longer. This was not done once or twice, but many times.

This was not done once or twice, but many times. And I have sometimes seen him on these occasions, once in particular, so filled with the love of God, that he could contain no more; but cried out, ‘O my God, withhold thy hand, or the vessel will burst.” But he afterwards told me, he was afraid he had grieved the Spirit of God; and that he ought rather to have prayed that the Lord would have enlarged the vessel, or have suffered it to break; that the soul might have no farther bar or inter ruption to its enjoyment of the supreme good.” This is certainly a just remark. The proper prayer on such an occasion would have been, Give me the enlarged desire, And open, Lord, my soul, Thy own fulness to require, And comprehend the whole ! Stretch my faith's capacity Wider, and yet wider still ; Then with all that is in thee My ravish'd spirit fill ! 11. “Such was the ordinary employment of this man of God while he remained at Trevecka. He preached the word of life to the students and family, and as many of the neighbour's as desired to be present. He was ‘instant in season, out of season;’ he ‘reproved, rebuked, exhorted, with all long suffering. He was always employed, either in discovering; some important truth, or exhorting to some neglected duty, or administering some needful comfort, or relating some useful anecdote, or making some profitable remark or observation upon anything that occurred. And his devout soul, always burning with love and zeal, led him to intermingle prayer with all he said. Meanwhile his manner was so solemn, and at the same time so mild and insinuating, that it was hardly pos sible for any who had the happiness of being in his company not to be struck with awe and charmed with love, as if in the presence of an angel or departed spirit. Indeed I frequently thought, while attending to his heavenly discourse and divine spirit, that he was so different from, and superior to, the gene rality of mankind, as to look more like Moses or Elijah, or some Prophet or Apostle come again from the dead, than a mortal man dwelling in a house of clay. It is true, his weak and long afflicted body proclaimed him to be human.

If the plan of the College is overthrown, I have nothing more to say to it. I will keep to my text, for one. I trust I shall ever be a servant of all: The confined tool of any one party I never was, and never will be. If the blow that should have been struck at the dead spirit, is struck (contrary to the granted liberty of sentiment) at dead Arminius, or absent Mr. Wesley; if a Master is turned away without any fault; it is time for me to stand up with firmness, or to withdraw.” 14. “The following paragraphs are transcribed from Mr. Fletcher's letter to my Lady : “‘Mr. Benson made a very just defence when he said, he did hold with me the possibility of salvation for all men. If this is what you call Mr. Wesley’s opinion and Arminianism, and if every Arminian must quit the College, I am actually discharged. For in my present view of things, I must hold that sentiment, if I believe that the Bible is true, and that God is love. “‘For my part, I am no party-man. In the Lord I am your servant, and that of your every student. But I cannot give up the honour of being connected with my old friends, who, notwithstanding their failings, are entitled to my respect, gratitude, and affection. Mr. Wesley shall always be welcome to my pulpit, and I shall gladly bear my testimony in his as well as Mr. Whitefield's. If you forbid your students to preach for the one, and offer them to preach for the other; and if a Master is discarded for believing that Christ died for all; then prejudice reigns, charity is cruelly wounded, and party-spirit shouts, prevails, triumphs.” 15. “Two days after,” continues Mr. Benson, “he writes, ‘I am determined to stand or fall with the liberty of the College. As I entered it a free place, I must quit it the moment it is an harbour for party-spirit.” “This he was soon constrained to do, as appears from the following letter, wrote about two months after -- “‘ON my arrival at the College, I found all very quiet, I fear through the enemy’s keeping his goods in peace. While I preached the next day I found myself as much shackled as ever I was in my life.

He answered me,-- “‘WHEN I first read yours, I must own, I suspected your friendship for Mr. Fletcher had made you too lavish in your commendation of his writings; and that when I came to read them, I should find some abatements necessary to be made. But now I have read them, I am far from thinking you have spoken extravagantly; or indeed, that too much can be said in commendation of them. I had not read his first Letter, before I was so charmed with the spirit as well as abilities of the writer, that the gushing tear could not be hin dered from giving full testimony of my heart-felt satisfaction. Perhaps some part of this pleasure might arise from finding my own sentiments so fully embraced by the author. But sure I am the greatest share of it arose from finding those benevolent doctrines so firmly established, and that with such judgment, clearness, and precision, as are seldom, very seldom to be met with. What crowns the whole is, the amiable and Christian temper, which those who will not be convinced must however approve, and wish that their own doctrines may be constantly attended with the same spirit.’” 17. How much good has been occasioned by the publication of that Circular Letter! This was the happy occasion of Mr. Fletcher's writing those “Checks to Antinomianism;” in which one knows not which to admire most, the purity of the language, (such as scarce any foreigner wrote before,) the strength and clearness of the argument, or the mildness and sweetness of the spirit that breathes throughout the whole; insomuch that I nothing wonder at a serious Clergyman, who, being resolved to live and die in his own opinion, when he was pressed to read them, replied, “No; I will never read Mr. Fletcher's Checks; for if I did, I should be of his mind.” 18. A short extract from another of his letters will show what was his state of mind at this crisis. “How much water,” says he, “may at last rush out from a little opening ! What are our dear L--’s jealousies come to? Ah, poor College | Their conduct, among other reasons, has stirred me up to write in defence of the Minutes. Methinks I dream, when I reflect I have wrote controversy the last subject I thought I should meddle with.

Fletcher's Last Check to Antinomianism, and has had the privilege of observing his spirit and conduct, will not scruple to say that he was a living comment on his own account of Christian perfection. It is an alarming word which our Lord speaks ‘to the Angel of the Church of Sardis: ‘I have not found thy works perfect before God.” But, as far as man is able to judge, from the whole tenor of his behaviour, he did possess perfect humility, perfect resignation, and perfect love. Suitable to this was the testimony concerning him which was given in Lady Huntingdon's chapel at Bristol, even by Mr. V., a gentleman strongly attached to those opinions which Mr. Fletcher thought it his duty to oppose: ‘I have enjoyed the privilege of being several weeks under the same roof with dear Mr. Fletcher: And during that time, I have been greatly edified by his perfect resignation to the will of God; and by being a witness to his exemplary conduct and uncommon grace.” 14. “When he was able to converse, his favourite subject was, ‘the promise of the Father, the gift of the Holy Ghost,’ including that rich, peculiar blessing of union with the Father and the Son, mentioned in that prayer of our Lord which is recorded in the seventeenth chapter of St. John. Many were the sparks of living fire which occasionally darted forth on this beloved theme. ‘We must not be content,” said he, ‘to be only cleansed from sin; we must be filled with the Spirit.’ One asking him, what was to be experienced in the full accomplishment of the promise; ‘O, said he, “what shall I say? All the sweetness of the drawings of the Father, all the love of the Son, all the rich effusions of peace and joy in the Holy Ghost;--more than ever can be expressed, are comprehended here ! To attain it, the Spirit maketh inter cession in the soul, like a God wrestling with a God!” 15. “It was in these favoured moments of converse that we found, in a particular manner, the reward which is annexed to the “receiving a Prophet in the name of a Prophet.’ And in some of these he occasionally mentioned several circumstances, which (as none knew them but himself) would otherwise have been buried in everlasting oblivion.

Fletcher's fine imagina tion a kind of grace and dignity. To give an instance: Being ordered to be let blood, while his blood was running into the cup, he took occasion to expatiate on the precious blood shedding of the Lamb of God. And even when he did not speak at all, the seraphic spirit which beamed from his languid face, during those months of pain and weakness, was A lecture silent, yet of sovereign use.” 20. But it is necessary to be observed, that this facility of raising useful observations from the most trifling incidents was one of those peculiarities in him which cannot be proposed to our imitation. In him it partly resulted from nature, and was partly a supernatural gift. But what was becoming and graceful in Mr. Fletcher, would be disgustful almost in any other. 21. “One of those who visited him at Newington was Mr. William Perronet; a pious, sensible, and amiable young man, who was snatched hence in the bloom of youth. He often said, the first sight of Mr. Fletcher fixed an impression upon his mind which never wore off till it issued in a real conversion to God; ever accompanied with a most affectionate regard for the instrument of that happy change.” Soon after he left Newington, he wrote the following letter:-- “May 28, 1777. “MY prayer shall always be, that the merciful may find mercy, and that the great kindness I have found under your quiet roof, may be showed you everywhere under the canopy of heaven. I think with grateful joy on the days of calm retreat I have been blessed with at Newington, and lament my not having improved better the precious opportunity of sitting, Mary-like, at the feet of my Great Physician. May He requite your kind care of a dying worm, by abundantly caring for you and yours, and making all your bed in your sickness! May you enjoy full health ! May you hunger and thirst after righteousness, and be abundantly filled therewith ! May you sweetly rest in Christ ! May His protection be as a wall of fire round about you and yours! May His rod and staff comfort you under all the troubles of life, the decays of the body, the assaults of the enemy, and the pangs of death !

It is a fearful thing to be lukewarm, and thereby fall into the hands of the living God. Be humbly zealous for your own salvation and for God’s glory. And forget not to care for each other's salvation. The case of wicked Cain is very common; the practice of many says, with that wretch, ‘Am I my brother's keeper?” O pray God to keep you by his mighty power through faith unto salvation | Keep your selves in the love of God, and keep one another by example, reproof, exhortation, encouragement, social prayer, and a faithful use of all the means of grace. Use yourselves to bow at Christ's feet as your Prophet. Go to him continually for the holy anointing of his Spirit, who will be a Teacher always near, always with you and in you. If you have that inward Instructer, you will suffer no material loss, though your outward Teachers should be removed. “While you have the light of God’s word, believe in the light, that ye may be the children of the light, fitted for the kingdom of eternal light; where, I charge you, prepare to meet with joy “Your affectionate, though unworthy, t “Brother and Minister, 4. I subjoin part of a letter wrote some time before, in the same spirit, to his parishioners at Madeley:-- “December 28, 1776. “MY DEAR PARISHIoNERs, “THE weakness of my body confining me from you, I humbly submit to the divine dispensation. And I ease the trouble of my absence from you, by being present with you in spirit, and by reflecting on the pleasure I have felt in years past, in singing with you, “Unto us a Child is born, unto us a Son is given.’ This truth let us receive with all readiness, and we shall meet in Christ, the centre of lasting union. And our hearts shall be full of the song of angels, ‘Glory be unto God in the highest ! On earth peace, good-will toward men l’ In order to this, may the eyes of your understanding be more and more opened to see the need of a Redeemer, and to behold the suitableness, freeness, and fulness of the redemp tion wrought out by the Son of God! This wish glows in my soul so ardently, that it brings me down upon my knees while I write.

May our thankfulness crown the new year, as the Lord’s patience and goodness have renewed our life. Permit me to beseech an interest in your prayers also. Ask that I may be willing to receive all that God is willing to bestow. Ask that I may meekly suffer and zealously do all the will of God in my present circumstances; and that, living or dying, I may say, ‘To me to live is Christ, and to die is gain.” If God calls me soon, I beg he may, in his good providence, appoint a more faithful shepherd over you. You need not fear but he will. For these many months you have had no famine of the word. And what God hath done for months, he can do for years; yea, all the years of your life. Only pray. Ask, and you shall have. Meet me at the throne of grace, and you shall meet at the throne of glory “Your affectionate, obliged, unworthy Minister, fg J. F.” 5. To a friend, meantime, he wrote thus: “With respect to my soul, I calmly wait, in unshaken resignation, for the full salvation of God; ready to trust him, to venture on his faithful love, and on the sure mercies of David, either at midnight, noon-day, or cock-crowing. For my time is in his hand; and his time is best, and shall be my time. Death hath lost his sting; and I thank God I know not what hurry of spirits is, or unbelieving fears, under the most trying circumstances. Thanks be to God for his unspeakable gift l” 6. He now spent part of his time at Bristol, but the greatest part at Brislington. In one place or the other, as well as at Newington, he was visited by many respectable persons. Many of these were Calvinists; several of whom bore witness to his deep piety and exalted spirit. But a Dissenting Minister, after pressing him hard, with regard to some of his opinions, told him, with great warmth, “Mr. Fletcher, you had better have been gasping for life with an asthma, or have had all your limbs unstrung by a palsy, than to have wrote those Checks.” Mr. Fletcher replied, “Sir, I then wanted more love, and I do so still:” And in his highest fervours of divine love, he always acknowledged his want of more. 7.

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

That her light given before was not delusive, is plain; as it is well known, how many years she has ‘brought up children, lodged strangers, relieved the afflicted, and ‘diligently followed every good work.’ “With regard to the dear saint that is now swallowed up in his beloved employment, praise and adoration, it is eight or nine and twenty years since I was first favoured with his heavenly conversation, in company with Mr. Walsh and a few other friends, most of whom are now in the world of spirits. At these seasons, how frequently did we feel The o'erwhelming power of saving grace | How frequently were we silenced thereby, while tears of love our eyes o'erflowed ! It sweetly affects my soul while I recollect the humility, fervour of spirit, and strength of faith, with which dear Mr. Fletcher so often poured out his soul before the great Three-One, at whose feet we have lain in holy shame and divine silence, till it seemed earth was turned to heaven With what delight does my soul recal those precious moments! Yet a little while, and we shall all magnify His name together. “This heavenly-minded servant of the Lord resembled him likewise in his love to precious souls. I heard him preach his first sermon at West-Street chapel. I think his text was, “Repent, for the kingdom of heaven is at hand.’ His spirit appeared in his whole attitude and action, though he could not well find words in the English language to express himself: But he supplied that defect by offering up prayers, tears, and sighs abundantly. Nearly about this time he saw Miss Bosanquet, and began his acquaintance with her. But although they had a particular esteem for each other, yet they had no correspondence for above twenty years. It was not till the yearly Conference drew near, in July, 1781, that he paid her a visit at her own house near Leeds. They had much conversation together, and contracted an intimate acquaintance. After a few days, Miss Bosanquet asked Mr. Wesley's advice concerning Mr. Fletcher's proposal, who approved it entirely; being persuaded, it would be much to the glory of God. He spent much of his time at Cross-Hall, till the following January. His general conversation was praising God, and speaking of the love of our dear Redeemer.

His general conversation was praising God, and speaking of the love of our dear Redeemer. He took opportunities likewise of speaking to every one in the family concerning the state of their souls, and giving them from time to time such directions as were suitable thereto. At other times he met us all together, and gave us proper exhortations and directions. Our daily meals were as a sacrament. When he drank to any one, it was, “Heavenly health,” or, ‘The cup of salvation. At or after the meal, he generally begun, or called us to begin, that verse,-- ‘Still, O my soul, prolong The never-ceasing song ! Christ my theme, my hope, my joy, His be all my happy days : Praise my every hour employ; Every breath be spent in praise !” After dinner he often sung several verses of ‘Primitive Christianity; particularly that, O that my Lord would count me meet To wash his dear disciples’ feet ! Sometimes he read many of those verses with tears streaming .down his face. Thus did he walk with God, filled with the Spirit of his beloved Lord; confirming his love to all the family, and caring both for their spiritual and temporal concerns. “My soul was much affected, when he asked each of us, in a sweet, humble manner, ‘Can you give me your friend?” To think of parting, was indeed grievous to us all. Yet we did not dare to withhold her from him; as we all believed the union was of God, and would be to their present and eternal benefit. The first sermon which he preached in Leeds, on the Sunday morning before the Conference, will never be forgotten by any that heard it, who desire to be perfected in love. He preached in many places while in Yorkshire, and to numerous congregations. I have heard of many who were greatly blessed thereby; some convinced, others set at liberty. And whenever he either preached or conversed, the comforts of the Holy Ghost were multiplied. “Monday, November 12, was the day appointed for the outward uniting of those whose hearts were before united by the Holy Spirit. On the morning of this day, several friends met together on this solemn occasion; who can all, as well as me, truly say, ‘I have been at one Christian wedding.” Jesus was invited, and truly he was at our Cana.

On the morning of this day, several friends met together on this solemn occasion; who can all, as well as me, truly say, ‘I have been at one Christian wedding.” Jesus was invited, and truly he was at our Cana. We reached Cross-Hall before family-prayers. Mr. Fletcher was dressed in his canonicals; and after giving out one of Mr. Wesley’s marriage-hymns, he read the seventh, eighth, and ninth verses of the nineteenth chapter of the Revelation; and spoke from them in such a manner as greatly tended to spiritualize the solemnities of the day. He said, “We invite you to our wedding; but the Holy Ghost here invites you to the marriage of the Lamb. The Bride, the Lamb's wife, has made herself ready. This Bride consists of the whole Church triumphant and militant united together. Ye may all be the Bride, and Jesus will condescend to be the Bridegroom. Make yourself ready by being filled with the Spirit. He was very solemn in prayer, and said, ‘Lord, thou knowest, we would not take this step, if we had not eternity in view, and if we were not as willing to be carried into the church yard as to go into the church. At breakfast he reminded us, ‘The postilions are now ready to carry us to the church, in order to see our nuptials solemnized; but death will soon be here, to transport us to the marriage of the Lamb.’ “On the way to the church, (Batley church, which was near two miles off) he spoke much of the mystery which is couched under marriage, namely, the union between Christ and his Church. ‘The first Adam,” said he, “received his wife from his side; our heavenly Adam purchased his bride by a fountain opened in his pierced side. They were married in the face of the congregation; the doors were opened, and every one came in that would. We then returned home, and spent a considerable time in singing and prayer. We were near twenty of us. I then presented Mrs. Fletcher with some wedding-hymns. She looked them over, and gave them to Mr. Fletcher. He read the scripture at the top, namely, ‘Husbands, love your wives;’ and added, “As Christ loved the Church. Then turning to us, he said, “My God, what a task | Help me, my friends, by your prayers to fulfil it.

But, waving this, can it possibly be supposed, that either Mr. Hill, or his sons, then verging toward manhood; would have borne the austere rigour and severity of a young man that received his bread from them? yea, and that year after year? Surely the supposition shocks all credibility. 8. Equally incredible is the assertion of his “austere severity and rigour ’’ toward the young men, at Trevecka. This is inconsistent with the whole account given by Mr. Benson, an eye and ear witness of all his conduct. Had it been true in any degree, would it have been possible that he should have been so esteemed and beloved by those very young men? I cannot form the least conjecture whence such an assertion could arise unless it was invented by some young man after Mr. Fletcher was dismissed, in order to ingratiate himself with his patroness. 9. The farther account which Mr. Benson gives of him from personal knowledge is this: “Mr. Fletcher,” says he, “was maturally a man of strong passions, and prone to anger in particular; insomuch that he has frequently thrown himself on the floor, and laid there most of the night bathed in tears, imploring victory over his own spirit. And he did not strive in vain; he did obtain the victory, in a very eminent degree. For twenty years and upwards before his death, no one ever saw him out of temper, or heard him utter a rash expression, on any provocation whatever. I have often thought the testimony that Bishop Burnet, in the History of his own Times, bears of Archbishop Leighton, might be borne of him with equal propriety: “After an intimate acquaintance with the Archbishop for many years, and after being with him by night and by day, at home and abroad, in public and in private, on sundry occasions and in various affairs, I must say, I never heard an idle word drop from his lips, nor any conversation which was not to the use of edifying. I never saw him in any temper in which I myself would not have wished to be found at death. Any that has been intimately acquainted with Mr. Fletcher will say the same of him. But they that knew him best, will say it with the most assurance. 10. His “disengagements from the world, and love of the poor,” Mrs. Fletcher joins together.

But I could not consent. The next Sunday, I preached at Shrewsbury again; but in another church. The next day I set out for Bristol, and was much refreshed among the brethren. As I returned I called at New-Kingswood, about sixteen miles from Bristol. The Minister offering me his church, I preached to a numerous congregation, gathered on half an hour's notice. I think the seed then sown will not be lost.” 15. “Another uncommon talent which God had given him,” says Mrs. Fletcher, “was a peculiar sensibility of spirit. He had a temper the most feeling of any I ever knew. Hardly a night passed over, but some part of it was spent in groans for the souls and bodies committed to his care. I dreaded his hearing either of the sins or sufferings of any of his people before the time of his going to bed, knowing how strong the impressions would be on his mind, chasing the sleep from his eyes. “And yet I have heard him speak of a time, twelve or four teen years ago, when he was greatly tempted to think, that he was not sensible enough of the afflictions of his fellow-creatures. He thought Christ bore our infirmities, and carried our sorrows; but, said he, “I have not that Christ-like temper: I do not bear the sorrows of others. After being for some time buffeted with this temptation, he prayed, that a measure of this spirit might be given him. Not long after, as he was visiting a poor sick family, so lively a sense of their affliction on a sudden fell upon his mind, that he could scarce get home. As soon as he sat down in his house, his soul was penetrated with such a sense of the woes of mankind as utterly depressed and overcame him, and drank up his spirits; insomuch that he could not help himself, nor move from one chair to another. And he was no more able to walk or help himself, than a new born child. At the same time he seemed to lose the use of his memory, and of all his faculties. He thought, ‘What is this? Is it a disease? Is it a stroke of the palsy? Rather, is it not an answer to my own ill-judged, though well-intended, prayer?

It is said of New Testament believers, “They are come to the spirits of just men made perfect;’ to the glorious privilege of com munion with the Church triumphant. But this is far more apparent to the eyes of celestial spirits, than to ours, which are yet veiled with flesh and blood. Yet as there is joy in heaven over one sinner that repenteth, and as the prayers of saints still on earth are represented by incense in the hands of the Elders, I can only consider departed spirits, and minis tering angels, as one innumerable company, continually surrounding us. And are they not as nearly united to their fellow-soldiers now, as when they were in the body? What should hinder? Gratitude and affection are natives of heaven, and live for ever there. Forgetfulness is a property of mor tality, and drops off with the body. Therefore they that loved us in the Lord will surely love us for ever. Can anything material interrupt the light or presence of a spirit? Nay, Walls within walls no more the passage bar Than unopposing space of liquid air. “On the 17th, his remains were deposited in Madeley churchyard, amidst the tears and lamentations of thousands. The service was performed by the Rev. Mr. Hatton, Rector of Waters-Upton, whom God enabled to speak in a pathetic manner to the weeping flock. In the conclusion, at my request, he read the following paper:-- “As it was the desire of my beloved husband to be buried in this plain manner, so out of tenderness he begged that I might not be present. And in everything I would obey him. “Permit me then, by the mouth of a friend, to bear an open testimony to the glory of God, that I, who have known him in the most perfect manner, am constrained to declare, that I never knew any one walk so closely in the ways of God as he did. The Lord gave him a conscience tender as the apple of an eye. And he literally preferred the interest of every one to his own. “He was rigidly just, and perfectly loose from attachment to the world. He shared his all with the poor, who lay so close to his heart, that, at the approach of death, when he could not speak without difficulty, he cried out, ‘O my poor !

It is a ‘renewal of believers in the spirit of their minds, after the like mess of Him that created them.” God hath now laid “the axe unto the root of the tree, purifying their hearts by faith, and ‘cleansing all the thoughts of their hearts by the inspiration of his Holy Spirit. Having this hope, that they shall see God as he is, they “purify themselves even as he is pure, and are ‘holy, as he that hath called them is holy, in all manner of conversa tion.” Not that they have already attained all that they shall attain, either are already in this sense perfect. But they daily ‘go on from strength to strength; beholding” now, “as in a glass, the glory of the Lord, they are changed into the same image, from glory to glory, by the Spirit of the Lord.” “And ‘where the Spirit of the Lord is, there is liberty; such liberty ‘from the law of sin and death, as the children of this world will not believe, though a man declare it unto them. ‘The Son hath made them free’ who are thus ‘born of God,” from that great root of sin and bitterness, pride. They feel that all their ‘sufficiency is of God,” that it is He alone who “is in all their thoughts, and ‘worketh in them both to will and to do of his good pleasure. They feel that ‘it is not they’ that ‘speak, but the Spirit of their ‘Father who speaketh’ in them, and that whatsoever is done by their hands, “the Father who is in them, he doeth the works.’ So that God is to them all in all, and they are nothing in his sight. They are freed from self-will, as desiring nothing but the holy and perfect will of God; not supplies in want, not ease in pain,” nor life, or death, or any creature; but continually crying in their inmost soul, “Father, thy will be done.” They are freed from evil thoughts, so that they cannot enter into them, no, not for a moment. Aforetime, when an evil thought came in, they looked up, and it vanished away. But now it does not come in, there being no room for this, in a soul which is full of God. They are free from wanderings in prayer.

Neither ought he in anywise to cast away his confidence, or to deny the faith he has received, because it is weak, or because it is ‘tried with fire, so that his soul is ‘in heaviness through manifold temptations.” “Neither dare we affirm, as some have done, that all this salvation is given at once. There is indeed an instantaneous, as well as a gradual, work of God in his children; and there wants not, we know, a cloud of witnesses, who have received, in one moment, either a clear sense of the forgiveness of their sins, or the abiding witness of the Holy Spirit. But we do not know a single instance, in any place, of a person’s receiving, in one and the same moment, remission of sins, the abiding witness of the Spirit, and a new, a clean heart. “Indeed, how God may work, we cannot tell; but the general manner wherein he does work is this: Those who once trusted in themselves that they were righteous, that they were rich, and increased in goods, and had need of nothing, are, by the Spirit of God applying his word, convinced that they are poor and naked. All the things that they have done are brought to their remembrance and set in array before them, so that they see the wrath of God hanging over their heads, and feel that they deserve the damnation of hell. In their trouble they cry unto the Lord, and he shows them that he hath taken away their sins, and opens the kingdom of heaven in their hearts, ‘righteousness, and peace, and joy in the Holy Ghost.’ Sorrow and pain are fled away, and “sin has no more dominion over them. Knowing they are justified freely through faith in his blood, they “have peace with God * Sometimes they do not; at other times they do, and that grievously. + Not all who are saved from sin; many of them have not attained it yet.

203.) Sw1FT 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 pris'ner of thy love, And shut me up in God! (Page 247.) THY pris'ners release, Vouchsafe us thy peace; And our sorrows and sins in a moment shall cease. That moment be now ! Our petition allow, Our present Redeemer and Comforter thou ! (Vol. II., p. 124.) FaoM this inbred sin deliver; Let the yoke Now be broke; Make me thine for ever. Partner of thy perfect nature, Let me be Now in thee A new, sinless creature. (Page 156.) TURN me, Lord, and turn me now, To thy yoke my spirit bow; Grant me now the pearl to find Of a meek and quiet mind. Calm, O calm my troubled breast; Let me gain that second rest: From my works for ever cease, Perfected in holiness. (Page 162.) CoME in this accepted hour, Bring thy heavenly kingdom in 1 Fill us with the glorious power, Rooting out the seeds of sin. (Page 168) CoME, thou dear Lamb, for sinners slain, Bring in the cleansing flood; Apply, to wash out every stain, Thine efficacious blood. O let it sink into our soul Deep as the inbred sin : Make every wounded spirit whole, And every leper clean : (Page 171.) PR1s’NERs of hope, arise, And see your Lord appear: Lo ! on the wings of love he flies, And brings redemption near. Redemption in his blood He calls you to receive : *Come unto me, the pard'ning God : Believe,” he cries, “believe '" Jesus, to thee we look, Till saved from sin's remains, Reject the inbred tyrant's yoke, And cast away his chains. Our nature shall no more O'er us dominion have : By faith we apprehend the power, Which shall for ever save. (Page 188.) JESU, our life, in us appear, Who daily die thy death : Reveal thyself the finisher; Thy quick'ning Spirit breathe 1." Unfold the hidden mystery, The second gift impart; Reveal thy glorious self in me, In every waiting heart. (Page 195.) IN Him we have peace, In Him we have power I Preserved by his grace Throughout the dark hour, In all our temptation He keeps us, to prove His utmost salvation, His fulness of love.

“Q. How should we treat those who think they have attained? “A. Examine them candidly, and exhort them to pray fervently, that God would show them all that is in their Thearts. The most earnest exhortations to abound in cvery grace, and the strongest cautions to avoid all evil, are given throughout the New Testament, to those who are in the highest state of grace. But this should be done with the utmost tenderness; and without any harshness, sternness, or sourness. We should carefully avoid the very appearance of anger, unkindness, or contempt. Leave it to Satan thus to. tempt, and to his children to cry out, ‘Let us examine him with despitefulness and torture, that we may know his meek ness and prove his patience.” If they are faithful to the grace. given, they are in no danger of perishing thereby; no, not if they remain in that mistake till their spirit is returning to God. “Q. But what hurt can it do to deal harshly with them? “A. Either they are mistaken, or they are not. If they are, it may destroy their souls. This is nothing impossible, no, nor improbable. It may so enrage or so discourage them, that they will sink and rise no more. If they are not mistaken, it may grieve those whom God has not grieved, and do much hurt unto our own souls. For undoubtedly he that toucheth them, toucheth, as it were, the apple of God's eye. If they are indeed full of his Spirit, to behave unkindly or contemptuously to them is doing no little despite to the Spirit of grace. Hereby, likewise, we feed and increase in ourselves evil surmising, and many wrong tempers. To instance only in one: What self-sufficiency is this, to set ourselves up for inquisitors-general, for peremptory judges in these deep things of God! Are we qualified for the office? Can we pronounce, in all cases, how far infirmity reaches? what may, and what may not, be resolved into it? what may in all circumstances, and what may not, consist with perfect love? Can we precisely determine, how it will influence the look, the gesture, the tone of voice? If we can, doubtless we are ‘the men, and wisdom shall die with us.” “Q. But if they are displeased at our not believing them, is not this a full proof against them? . “A.

About this time, a friend at some distance from London wrote to me as follows: “BE not over alarmed that Satan sows tares among the wheat of Christ. It ever has been so, especially on any remarkable outpouring of his Spirit; and ever will be so, till he is chained up for a thousand years. Till then he will always ape, and endeavour to counteract, the work of the Spirit of Christ. “One melancholy effect of this has been, that a world, who is always asleep in the arms of the evil one, has ridiculed every work of the Holy Spirit. “But what can real Christians do? Why, if they would act worthy of themselves, they should, (1.) Pray that every deluded soul may be delivered; (2.) Endeavour to reclaim them in the spirit of meekness; and, Lastly, take the utmost care, both by prayer and watchfulness, that the delusion of others may not lessen their zeal in seeking after that universal holiness of soul, body, and spirit, “without which no man shall see the Lord.” “Indeed this complete new creature is mere madness to a mad world. But it is, notwithstanding, the will and wisdom of God. May we all seek after it ! “But some who maintain this doctrine in its full extent are too often guilty of limiting the Almighty. He dispenses his gifts just as he pleases; therefore, it is neither wise nor modest to affirm that a person must be a believer for any length of time before he is capable of receiving a high degree of the Spirit of holiness. “God’s usual method is one thing, but his sovereign pleasure is another. He has wise reasons both for hastening and retarding his work. Sometimes he comes suddenly and unexpected; sometimes, not till we have long looked for him. “Indeed it has been my opinion for many years, that one great cause why men make so little improvement in the divine life is their own coldness, negligence, and unbelief. And yet I here speak of believers. “May the Spirit of Christ give us a right judgment in all things, and “fill us with all the fulness of God;’ that so we may be ‘perfect and entire, wanting nothing.’” 22. About the same time, five or six honest enthusiasts foretold the world was to end on the 28th of February.

13. But if Christ has put an end to that law, what need of any atonement for their transgressing it? “A. Observe in what sense he has put an end to it, and the difficulty vanishes. Were it not for the abiding merit of his death, and his continual intercession for us, that law would condemn us still. These, therefore, we still need for every transgression of it. “Q. 14. But can one that is saved from sin be tempted? “A. Yes; for Christ was tempted. “Q. 15. However, what you call temptation, I call the corruption of my heart. And how will you distinguish one from the other? “A. In some cases it is impossible to distinguish, without the direct witness of the Spirit. But in general one may distinguish thus: “One commends me. Here is a temptation to pride. But instantly my soul is humbled before God. And I feel no pride; of which I am as sure, as that pride is not humility. “A man strikes me. Here is a temptation to anger. But my heart overflows with love. And I feel no anger at all; of which I can be as sure, as that love and anger are not the same. “A woman solicits me. Here is a temptation to lust. But in the instant I shrink back. And I feel no desire or lust at all; of which I can be as sure, as that my hand is cold or hot. “Thus it is, if I am tempted by a present object; and it is just the same, if, when it is absent, the devil recals a commenda tion, an injury, or a woman, to my mind. In the instant the soul repels the temptation, and remains filled with pure love. * “And the difference is still plainer, when I compare my present state with my past, wherein I felt temptation and corruption too. “Q. 16. But how do you know, that you are sanctified, saved from your inbred corruption? “A. I can know it no otherwise than I know that I am justified. ‘Hereby know we that we are of God,” in either sense, ‘by the Spirit that he hath given us.” “We know it by the witness and by the fruit of the Spirit. And, First, by the witness.

And, First, by the witness. As, when we were justified, the Spirit bore witness with our spirit, that our sins were forgiven; so, when we were sanctified, he bore witness, that they were taken away. Indeed, the witness of sanctification is not always clear at first; (as neither is that of justification;) neither is it afterward always the same, but, like that of justification, sometimes stronger and sometimes fainter. Yea, and some times it is withdrawn. Yet, in general, the latter testimony of the Spirit is both as clear and as steady as the former. “Q. 17. But what need is there of it, seeing sanctification is a real change, not a relative only, like justification? “A. But is the new birth a relative change only ? Is not this a real change? Therefore, if we need no witness of our sanctification, because it is a real change, for the same reason we should need none, that we are born of or are the children of God. “Q. 18. But does not sanctification shine by its own light? “A. And does not the new birth too? Sometimes it does; and so does sanctification; at others it does not. In the hour of temptation Satan clouds the work of God, and injects various doubts and reasonings, especially in those who have either very weak or very strong understandings. At such times there is absolute need of that witness; without which the work of sanctification not only could not be discerned, but could no longer subsist. Were it not for this, the soul could not then abide in the love of God; much less could it rejoice evermore, and in everything give thanks. In these circumstances, therefore, a direct testimony that we are sanctified is necessary in the highest degree. “‘But I have no witness that I am saved from sin. And yet I have no doubt of it.’ Very well: As long as you have no doubt, it is enough; when you have, you will need that witness. “Q. 19. But what scripture makes mention of any such thing, or gives any reason to expect it? “A. That scripture, ‘We have received, not the spirit that is of the world, but the Spirit which is of God; that we may know the things which are freely given us of God.” (1 Corinthians ii.

That scripture, ‘We have received, not the spirit that is of the world, but the Spirit which is of God; that we may know the things which are freely given us of God.” (1 Corinthians ii. 12.) “Now surely sanctification is one of ‘the things which are freely given us of God.’ And no possible reason can be assigned why this should be excepted, when the Apostle says, “We receive the Spirit” for this very end, ‘that we may know the things which are’ thus ‘freely given us.” “Is not the same thing implied in that well-known scripture, “The Spirit itself witnesseth with our spirit, that we are the children of God?’ (Romans viii. 16.) Does he witness this only to those who are children of God in the lowest sense? Nay, but to those also who are such in the highest sense. And does he not witness, that they are such in the highest sense ? What reason have we to doubt it? “What, if a man were to affirm, (as indeed many do,) that this witness belongs only to the highest class of Christians? Would not you answer, “The Apostle makes no restriction; therefore doubtless it belongs to all the children of God?” And will not the same answer hold, if any affirm, that it belongs only to the lowest class? “Consider likewise 1 John v. 19: ‘We know that we are of God. How? ‘By the Spirit that he hath given us.” Nay, “hereby we know that He abideth in us.” And what ground have we, either from Scripture or reason, to exclude the witness, any more than the fruit, of the Spirit, from being here intended? By this then also ‘we know that we are of God,” and in what sense we are so; whether we are babes, young men, or fathers, we know in the same manner. “Not that I affirm that all young men, or even fathers, have this testimony every moment. There may be inter missions of the direct testimony that they are thus born of God; but those intermissions are fewer and shorter as they grow up in Christ; and some have the testimony both of their justification and sanctification, without any intermission at all; which I presume more might have, did they walk humbly and closely with God. “Q. 20.

20. May not some of them have a testimony from the $pirit, that they shall not finally fall from God? “A. They may. And this persuasion, that neither life nor death shall separate them from Him, far from being hurtful, may in some circumstances be extremely useful. These therefore we should in mowise grieve, but earnestly encourage them to ‘hold the beginning of their confidence steadfast to the end.” “Q. 21. But have any a testimony from the Spirit that they shall never sin? “A. We know not what God may vouchsafe to some particular persons; but we do not find any general state described in Scripture, from which a man cannot draw back to sin. If there were any state wherein this was impossible, it would be that of these who are sanctified, who are ‘fathers in Christ, who rejoice evermore, pray without ceasing, and in everything give thanks; but it is not impossible for these to draw back. They who are sanctified, yet may fall and perish. (Heb. x. 29.) Even fathers in Christ need that warning: ‘Love not the world.” (1 John ii. 15.) They who “rejoice, pray, and ‘give thanks without ceasing, may, nevertheless, ‘quench the Spirit.” (1 Thess. v. 16, &c.) Nay, even they who are ‘sealed unto the day of redemption,” may yet “grieve the Holy Spirit of God.” (Ephesians iv. 30.) “Although, therefore, God may give such a witness to some particular persons, yet it is not to be expected by Christians in general; there being no scripture whereon to ground such an expectation. “Q. 22. By what ‘fruit of the Spirit” may we ‘know that we are of God, even in the highest sense? “A. By love, joy, peace, always abiding; by invariable long suffering, patience, resignation; by gentleness, triumphing over all provocation; by goodness, mildness, sweetness, ten derness of spirit; by fidelity, simplicity, godly sincerity; by meekness, calmness, evenness of spirit; by temperance, not. only in food and sleep, but in all things natural and spiritual. “Q. 23. But what great matter is there in this? Have we not all this when we are justified? “A. What, total resignation to the will of God, without any mixture of self-will?' gentleness, without any touch of anger, even the moment we are provoked ? love to God, without the least love to the creature, but in and for God, excluding all pride?

Is thine eye evil, because he is good?” “It need not, therefore, be affirmed over and over, and proved by forty texts of Scripture, either that most men are perfected in love at last, that there is a gradual work of God in the soul, or that, generally speaking, it is a long time, even many years, before sin is destroyed. All this we know : But we know likewise, that God may, with man’s good leave, ‘cut short his work, in whatever degree he pleases, and do the usual work of many years in a moment. He does so in many instances; and yet there is a gradual work, both before and after that moment: So that one may affirm the work is gradual, another, it is instantaneous, without any manner of contradiction. “Q. 26. Does St. Paul mean any more by being ‘sealed with the Spirit, than being ‘renewed in love?’ “A. Perhaps in one place, (2 Cor. i. 22) he does not mean so much ; but in another, (Eph. i. 13,) he seems to include both the fruit and the witness; and that in a higher degree than we experience even when we are first ‘renewed in love;’ God “sealeth us with the Spirit of promise,’ by giving us ‘the full assurance of hope; such a confidence of receiving all the promises of God, as excludes the possibility of doubting; with that Holy Spirit, by universal holiness, stamping the whole image of God on our hearts. “Q. 27. But how can those who are thus sealed ‘grieve the Holy Spirit of God?” “A. St. Paul tells you very particularly, (1.) By such conversation as is not profitable, not to the use of edifying, not apt to minister grace to the hearers. (2.) By relapsing into bitterness or want of kindness. (3.) By wrath, lasting displeasure, or want of tender-heartedness. (4.) By anger, however soon it is over; want of instantly forgiving one another. (5.) By clamour or bawling, loud, harsh, rough speaking. (6.) By evil-speaking, whispering, tale-bearing; needlessly mentioning the fault of an absent person, though in ever so soft a manner. “Q. 28. What do you think of those in London, who seem to have been lately ‘renewed in love?’ “A. There is something very peculiar in the experience of the greater part of them.

There is something very peculiar in the experience of the greater part of them. One would expect that a believer should first be filled with love, and thereby emptied of sin; whereas these were emptied of sin first, and then filled with love. Perhaps it pleased God to work in this manner, to make his work more plain and undeniable; and to distinguish it more clearly from that overflowing love, which is often felt even in a justified state. “It seems likewise most agreeable to the great promise: “From all your filthiness I will cleanse you; a new heart also will I give you, and a new spirit will I put within you.’ (Ezek. xxxvi. 25, 26.) “But I do not think of them all alike : There is a wide difference between some of them and others. I think most of them with whom I have spoken, have much faith, love, joy, and peace. Some of these I believe are renewed in love, and have the direct witness of it; and they manifest the fruit above described, in all their words and actions. Now, let any man call this what he will; it is what I call perfection. “But some who have much love, peace, and joy, yet have not the direct witness; and others who think they have, are, nevertheless, manifestly wanting in the fruit. How many I will not say; perhaps one in ten; perhaps more or fewer. But some are undeniably wanting in longsuffering, Christian resignation. They do not see the hand of God in whatever occurs, and cheerfully embrace it. They do not in everything give thanks, and rejoice evermore. They are not happy; at least, not always happy; for sometimes they complain. They say, this or that is hard | “Some are wanting in gentleness. They resist evil, instead of turning the other cheek. They do not receive reproach with gentleness; no, nor even reproof. Nay, they are not able to bear contradiction, without the appearance, at least, of resent ment. If they are reproved or contradicted, though mildly, they do not take it well; they behave with more distance and reserve than they did before. If they are reproved or contra dicted harshly, they answer it with harshness; with a loud voice, or with an angry tone, or in a sharp and surly manner.

If they are reproved or contra dicted harshly, they answer it with harshness; with a loud voice, or with an angry tone, or in a sharp and surly manner. They speak sharply or roughly, when they reprove others; and behave roughly to their inferiors. “Some are wanting in goodness. They are not kind, mild, sweet, amiable, soft, and loving at all times, in their spirit, in their words, in their look and air, in the whole tenor of their behaviour; and that to all, high and low, rich and poor, without respect of persons; particularly to them that are out of the way, to opposers, and to those of their own household. They do not long, study, endeavour by every means, to make all about them happy. They can see them uneasy, and not be concerned; perhaps they make them so; and then wipe their mouths and say, ‘Why, they deserve it; it is their own fault.” “Some are wanting in fidelity, a nice regard to truth, simplicity, and godly sincerity. Their love is hardly without dissimulation; something like guile is found in their mouth. To avoid roughness, they lean to the other extreme. They are smooth to an excess, so as scarce to avoid a degree of fawning, or of seeming to mean what they do not. “Some are wanting in meekness, quietness of spirit, composure, evenness of temper. They are up and down, sometimes high, sometimes low ; their mind is not well balanced. Their affections are either not in due proportion; they have too much of one, too little of another; or they are not duly mixed and tempered together, so as to counterpoise each other. Hence there is often a jar. Their soul is out of tune, and cannot make the true harmony. “Some are wanting in temperance.

And why are you so hot against us, because we expect likewise to be sanctified wholly through his Spirit? We look for no favour either from the open servants of sin, or from those who have only the form of religion. But how long will you who worship God in spirit, who are “circumcised with the circumcision not made with hands,” set your battle in array against those who seek an entire circumcision of heart, who thirst to be cleansed “from all filthiness of flesh and spirit,” and to “perfect holiness in the fear of God?” Are we your enemies, because we look for a full deliverance from that “carnal mind which is enmity against God?” Nay, we are your brethren, your fellow labourers in the vineyard of our Lord, your companions in the kingdom and patience of Jesus. Although this we confess, (if we are fools therein, yet as fools bear with us,) we do expect to love God with all our heart, and our neighbour as ourselves. Yea, we do believe, that he will in this world so “cleanse the thoughts of our hearts, by the inspiration of his Holy Spirit, that we shall perfectly love him, and worthily magnify his holy name.”

Some Thoughts on an Expression of St. Paul in 1 Thessalonians v. 23 Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- 1. THE words, as literally translated as the English tongue will bear, run thus: “May the whole of you, the spirit, and the soul, and the body, be preserved blameless.” What does St. Paul here mean by dividing man into three parts, “the spirit, and the soul, and the body?” This creates what has been thought an insurmountable difficulty by those who argue thus: “How is it possible to contradistinguish the soul both from the spirit and from the body? For it must be either material or immaterial, matter or not matter: There is no medium. But if it be matter, does it not co-incide with the body? If it be not matter, does it not co-incide with the spirit 7” But perhaps a way may be found of untieing this knot, of unraveling this difficulty, by simply declaring the (at least probable) meaning of these three terms. May not the spirit mean (so it has been understood by the Christians in all ages) the highest principle in man, the immortal spirit made in the image of God, endued (as all spirits are, so far as we can conceive) with self-motion, understanding, will, and liberty? Is not the body that portion of organized matter which every man receives in the womb, with which he is born into the world, and which he carries with him to the grave? At present it is connected with flesh and blood. But these are not the body. They are only the temporary clothing of the body, which it wholly puts off in the grave. The soul seems to be the immediate clothing of the spirit, the vehicle with which it is connected from its first existence, and which is never separated from it, either in life or in death. Probably it consists of ethereal or electric fire, the purest of all matter. It does not seem to be affected by the death of the body, but envelopes the separate, as it does the embodied, spirit; neither will it undergo any essential change, when it is clothed upon with the immortal body at the resurrection.

It does not seem to be affected by the death of the body, but envelopes the separate, as it does the embodied, spirit; neither will it undergo any essential change, when it is clothed upon with the immortal body at the resurrection. May not the Apostle have an eye to this in those remarkable words:--“We that are in this tabernacle” (this corruptible flesh and blood) “do groan, being burdened; not for that we would be unclothed,” (divested of all covering, which belongs only to the Father of spirits,) “but clothed upon” with the glorious resurrection-body, covering both our soul and spirit? (2 Corinthians v. 4.) This will swallow up, totally destroy, to Swntov,-that which was mortal, namely, the flesh and blood, which alone was liable to death. If we understand the words of the Apostle in this sense, all the difficulty vanishes away. We allow, there can be no medium between material and immaterial. But still there is room for a wide and essential difference between the soul and the body; the latter implying that original portion of matter which is now clothed with flesh and blood; the former, that vehicle of ethereal fire which immediately covers the immortal spirit. CoNGLETON, March 31, 1786.

Thoughts on a Single Life Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- 1. THE forbidding to marry, as it is well known the Church of Rome does, and has done for several ages, (in which marriage is absolutely forbidden, not only to all religious orders, but to the whole body of the Clergy,) is numbered, by the great Apostle, among “the doctrines of devils.” And * In the year 1743 Mr. Wesley published a small pamphlet under the title of, “Thoughts on Marriage and a Single Life.” It was afterwards superseded by the truct now before the reader; which embodies the principal sentiments contained in the former publication.-En1T. among the same we need not scruple to number the despising or condemning marriage; as do many of those in the Romish Church who are usually termed Mystic writers. One of these does not scruple to affirm, “Marriage is only licensed forni cation.” But the Holy Ghost says, “Marriage is honourable in all, and the bed undefiled.” Nor can it be doubted but persons may be as holy in a married as in a single state. 2. In the latter clause of the sentence, the Apostle seems to guard against a mistake, into which some sincere Christians have fallen; particularly when they have just found such a liberty of spirit as they had not before experienced. They imagine a defilement where there is none, “and fear where no fear is.” And it is possible this very fear of sin may betray them into sin. For it may induce persons to defraud each other, forgetting the express determination of the Apostle: “The wife hath not power of her own body, but the husband; and the husband hath not power of his own body, but the wife.” (1 Cor. vii. 4.) 3. And yet we must not forget what the Apostle subjoins in the following verses: “I say to the unmarried and widows, It is good for them, if they abide even as I. Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife. But if thou marry, thou hast not sinned. Nevertheless, such shall have trouble in the flesh. I would have you without carefulness.

1. For the preceding exhortation I have the authority of God, in clear and express terms: “I will that women” (and, by parity of reason, men too) “adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered” (curled) “hair, or gold, or pearls,” (one kind of precious stones, which was then most in use, put for all,) “or costly apparel; but (which becometh women professing godliness) with good works.” (1 Tim. ii. 9, 10.) Again: “Whose adorning let it not be that outward adorning of plaiting” (curling) “the hair, and of wearing of gold, or of putting on of apparcl. But let it be the ornament of a meek and quiet spirit, which is in the sight of God of great price.” (1 Peter iii. 3, 4.) Nothing can be more express; the wearing of gold, of precious stones, and of costly apparel, together with curling of hair, is here forbidden by name: Nor is there any restriction made, either here, or in any other scripture. Whoever, therefore, says, “There is no harm in these things,” may as well say, “There is no harm in stealing or adultery.” 2. There is something peculiarly observable in the nauner wherein both St. Peter and St. Paul speak of these things. “Let not your adorning,” says St. Peter, “be that outward adorning; but let it be the ornament of a meek and quiet spirit.” The latter clause is not added barely to fill up the sentence, but with strong and weighty reason. For there is a direct contrariety (as little as we may suspect it) between that outward, and this inward, adorning; and that, both with regard to their source, and with regard to their tendency. As to their source, all that adorning springs from nature; a meek and quiet spirit, from grace; the former, from conforming to our own will, and the will of man; the latter, from conformity to the will of God. And as to their tendency, nothing more directly tends to destroy meekness and quietness of spirit than all that outward adorning, whereby we seek to commend ourselves to men, and not to God. For this cherishes all those passions and tempers which overthrow the quiet of every soul wherein they dwell. 3. Let “them adorn themselves,” saith St.

Let our adorning be that which fadeth not away; cven righteousness and true holiness. If ye regard not weakening my hands, and grieving my spirit, yet grieve not the Holy Spirit of God. Do you ask, “But what shall I do with the gay or costly apparel, and with the ornaments, I have already? Must I suffer them to be lost? Ought I not to wear them, now I have them?” I answer, There is no loss like that of using them; wearing them is the greatest loss of all. But what then shalt thou do with them? Burn them, rather than wear them; throw them in the depth of the sea. Or, if thou canst with a clear con science, sell them, and give the money to them that want; but buy no more at the peril of thy soul. Now be a faithful steward: After providing for those of thinc own household, things needful for life and godliness, feed the hungry, clothe the naked, relieve the sick, the prisoner, the stranger, with all that thou hast: Then shall God clothe thee with glory and honour in the presence of men and angels; and thou shalt “shine as the brightness of the firmament,” yea, “as the stars for ever and cver.”

Letter on Preaching Christ Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- LoNDoN, December 20, 1751. THE point you speak of in your letter of September 21 is of a very important nature. I have had many serious thoughts concerning it, particularly for some months last past; therefore, I was not willing to speak hastily or slightly of it, but rather delayed till I could consider it thoroughly. I mean by preaching the gospel, preaching the love of God to sinners, preaching the life, death, resurrection, and inter cession of Christ, with all the blessings which, in consequence thereof, are freely given to true believers. By preaching the law, I mean, explaining and enforcing the commands of Christ, briefly comprised in the Sermon on the Mount. Now, it is certain, preaching the gospel to penitent sinners “begets faith; ” that it “sustains and increases spiritual life in true believers.” Nay, sometimes it “teaches and guides” them that believe; yea, and “convinces them that believe not.” So far all are agreed. But what is the stated means of feeding and comforting believers? What is the means, as of begetting spiritual life where it is not, so of sustaining and increasing it where it is?f Here they divide. Some think, preaching the law only; others, preaching the gospel only. I think, neither the one nor the other; but duly mixing both, in every place, if not in every sermon. I think, the right method of preaching is this: At our first beginning to preach at any place, after a general declaration of the love of God to sinners, and his willingness that they should be saved, to preach the law, in the strongest, the closest, the most searching manner possible; only intermix ing the gospel here and there, and showing it, as it were, afar off. After more and more persons are convinced of sin, we may mix more and more of the gospel, in order to “beget faith,” to raise into spiritual life those whom the law hath slain; but this is not to be done too hastily neither.

To those, meanwhile, who were earnest, but feeble-minded, he would preach the gospel chiefly; yet variously intermixing more or less of the law, according to their various necessities. By preaching the law in the manner above described, he would teach them how to walk in Him whom they had received. Yea, and the same means (the main point wherein, it seems, your mistake lies) would both sustain and increase their spiritual life. For the commands are food, as well as the promises; food equally wholesome, equally substantial. These, also, duly applied, not only direct, but likewise nourish and strengthen, the soul. Of this you appear not to have the least conception; therefore, I will endeavour to explain it. I ask, then, Do not all the children of God experience, that when God gives them to see deeper into his blessed law, whenever he gives a new degree of light, he gives, likewise, a new degree of strength ? Now I see, he that loves me, bids me do this; and now I feel I can do it, through Christ strengthening Ine. Thus light and strength are given by the same means, and frequently in the same moment; although sometimes there is a space between. For instance: I hear the command, “Let your communication be always in grace, meet to ..minister grace to the hearers.” God gives me more light into this command. I see the exceeding height and depth of it. At the same time I see (by the same light from above) how far I have fallen short. I am ashamed; I am humbled before God. I earnestly desire to keep it better; I pray to him that hath loved me for more strength, and I have the petition I ask of him. Thus the law not only convicts the unbeliever, and enlightens the believing soul, but also conveys food to a believer; sustains and increases his spiritual life and strength. And if it increases his spiritual life and strength, it cannot but increase his comfort also. For, doubtless, the more we are alive to God, the more we shall rejoice in him; the greater measure of his strength we receive, the greater will be our consolation also.

Why, this is the very thing I assert: That the gospel Preachers, so called, corrupt their hearers; they vitiate their taste, so that they cannot relish sound doctrine; and spoil their appetite, so that they cannot turn it into nourishment; they, as it were, feed them with sweetmeats, till the genuine wine of the kingdom seems quite insipid to them. They give them cordial upon cordial, which make them all life and spirit for the present; but, meantime, their appetite is destroyed, so that they can neither retain nor digest the pure milk of the word. Hence it is, that (according to the constant observation I have made, in all parts both of England and Ireland) Preachers of this kind (though quite the contrary appears at first) spread death, not life, among their hearers. As soon as that flow of spirits goes off, they are without life, without power, without any strength or vigour of soul; and it is extremely difficult to recover them, because they still cry out, “Cordials! Cordials l’’ of which they have had too much already, and have no taste for the food which is convenient for them. Nay, they have an utter aversion to it, and that confirmed by . principle, having been taught to call it husks, if not poison : How much more to those bitters which are previously needful to restore their decayed appetite | This was the very case when I went last into the north. For some time before my coming, John Downes had scarce been able to preach at all; the three others in the round were such as styled themselves Gospel Preachers. When I came to review the societies, with great expectation of finding a vast increase, I found most of them lessened by one-third; one entirely broken up. That of Newcastle itself was less by a hundred members than when I visited it before. And of those that remained, the far greater number in every place were cold, weary, heartless, dead. Such were the 492 ThoughTS ON blessed effects of this gospel preaching 1 of this new method of preaching Christ!

Why do not you deny yourself as to anger and fretfulness, as to peevish mess and discontent?” She replied, “That I want; so I deny myself in little things first, till I am able to do it in greater.” Neither you nor I can mend her reply. Go thou and do likewise. 31. I have done what I proposed; and indeed in many more words than I at first intended. I have told you the occasions of every step I have taken, and the motives induc ing me thereto; and have considered what either you or others have urged on the contrary side of the question. And now, the advice I would give upon the whole is this: First, Pray earnestly to God for clear light; for a full, piercing, and steady conviction, that this is the more excel lent way. Pray for a spirit of universal self-denial, of cheerful temperance, of wise frugality; for bowels of mercies; for a kind, compassionate spirit, tenderly sensible of the various wants of your brethren; and for firmness of mind; for a mild, even courage, without fear, anger, or shame. Then you will once more, with all readiness of heart, make this little (or great) sacrifice to God; and withal present your soul and body a living sacrifice, acceptable unto God through Jesus Christ.

Thoughts on Nervous Disorders Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- 1. WHEN Physicians meet with disorders which they do not understand, they commonly term them nervous ; a word that conveys to us no determinate idea, but it is a good cover for learned ignorance. But these are often no natural disorder of the body, but the hand of God upon the soul, being a dull consciousness of the want of God, and the unsatisfactoriness of everything here below. At other times it is conviction of sin, either in a higher or a lower degree. It is no wonder that those who are strangers to religion should not know what to make of this; and that, conse quently, all their prescriptions should be useless, seeing they quite mistake the case. 2. But undoubtedly there are nervous disorders which are purely natural. Many of these are connected with other diseases, whether acute or chronical. Many are the fore runners of various distempers, and many the consequences of then. But there arc those which are not connected with others, being themselves a distinct, original distemper. And this frequently ariscs to such a height, that it seems to be one species of madness. So, one man imagines himself to be made of glass; another thinks he is too tall to go in at the door. This is often termed the spleen, or vapours; often, lowness of spirits; a phrase that, having scarce any meaning, is so much the fitter to be given to this unintelligible disorder. It seems to have taken its risc from hence: We sometimes say, “A man is in high spirits;” and the proper opposite to this is, “He is low-spirited.” Does not this imply, that a kind of faintness, wearincss, and listlessness affects the whole body, so that he is disinclined to any motion, and hardly cares to move hand or foot? But the mind seems chiefly to be affected, having lost its relish of everything, and being no longer capable of enjoying the things it once delighted in most. Nay, everything round about is not only flat and insipid, but dreary and uncomfortable.

5. But allowing both tea and spirituous liquors to have contributed largely to the increase of nervous disorders, yet it may be doubted, whether one or both of them are the principal causes of them. The principal causes of them ‘(particularly among those who do not work for their living) are, as Dr. Cadogan justly observes, indolence, intemperance, and irregular passions. First. Indolence, the not using such a degree of exercise as the constitution requires. To illustrate this: Our body is composed of earth, water, air, and fire; and the two latter are as necessary as the two former. To supply these, that curious engine, the lungs, continually takes in the air; to every particle of which a particle of fire is attached, which, being detached from it, is mingled with the blood. Now, exercise quickens the motion of the lungs, and enables them to collect from the air a due quantity of fire. The nerves are the conductors of this ethereal fire, vulgarly called the animal spirits. If this is duly diffused through the whole body, we are lively and vigorous; if it is not, (which without exercise it cannot be,) we soon grow faint and languid. And if other disorders do not ensue, those termed nervous surely will, with that whole train of symptoms which are usually comprised in what is termed lowness of spirits. 6. Intemperance is another principal cause of this;--if not intemperance in drink, which is not quite so common, yet intemperance in meat; the taking more of it than nature requires. Dr. Cheyne well observes, it is not generally the quality, but the quantity, of what we eat which hurts us. What hurts the nerves in particular, is the eating too much animal food, especially at night; much more the eating at one meal foods of several different kinds. If we consider how few observe this, we shall not wonder that so many have nervous disorders; especially among those that have an opportunity of indulging themselves daily in variety, and who are hereby continually tempted to eat more than nature. requires. 7. But there is another sort of intemperance, of which I think Dr. Cadogan does not take the least notice. And yet it is the source of more nervous disorders than even intem perance in food; I mean, intemperance in sleep; the sleeping longer than nature requires.

We rise (if not obliged to work for our living) at ten, eleven, or twelve. Is it any wonder then, were there no other cause, that we complain of lowness of spirits? 9. Yet something may be allowed to irregular passions. For as long as the soul and body are united, these undoubt edly affect the body; the nerves in particular. Even violent joy, though it raises the spirits for a time, does afterwards sink them greatly. And every one knows what an influence fear has upon our whole frame. Nay, even “hope deferred maketh the heart sick;” puts the mind all out of tune. The same effect have all foolish and hurtful desires. They “pierce us through with many sorrows;” they occasion a deep depression of the spirits: So, above all, does inordinate affection; whereby so many, refusing to be comforted, sorrow even unto death. 10. But is there no cure for this sore evil? Is there no remedy for lowness of spirits? Undoubtedly there is; a most certain cure, if you are willing to pay the price of it. But this price is not silver or gold, nor anything purchasable thereby. If you would give all the substance of your house for it, it would be utterly despised; and all the medicines under the sun avail nothing in this distemper. The whole materia medica put together, will do you no lasting service; they do not strike at the root of the disease: But you must remove the cause, if you wish to remove the effect. But this cannot be done by your own strength; it can only be done by the mighty power of God. If you are convinced of this, set about it, trusting in Him, and you will surely conquer. First. Sacredly abstain from all spirituous liquors. Touch them not, on any pretence whatever. To others they may sometimes be of use; but to nervous persons they are deadly poison. Secondly. If you drink any, drink but little ten, and none at all without eating, or without sugar and cream. “But you like it without.” No matter; prefer health before taste. Thirdly. Every day of your life take at least an hour’s exercise, between breakfast and dinner. If you will, take another hour before supper, or before you sleep. If you can, take it in the open air; otherwise, in the house.

Hymn I Source: Hymns on God's Everlasting Love (1742) Author: Charles Wesley --- Terrible God, severely just, Inexorable judge of all, A sinner cleaving to the dust, And looking for a deeper fall, Thy awful justice I confess, And glorify thy righteousness. Righteous in all thy ways thou art; Long didst thou strive my soul to win, Tho' harden'd now I feel my heart Thro' the deceitfulness of sin, I clear thee in my latest groan, O God, my death is all my own. Ten thousand thousand times restor'd, Still into fouler sins I fell, Trod under foot my bleeding Lord, And labour'd to ensure my hell; How couldst thou still defer my fate? How couldst thou give me up so late? I might have seen in that my day The things belonging to my peace, But would not let thy Spirit stay, But forc'd his striving love to cease, I forc'd him to withdraw his light, And take his everlasting flight. Most justly then my day is past, Mercy no more remains for me, Thy Spirit griev'd and quench'd at last With senseless unconcern I see, The measure of my sin fill'd up, Shipwreck'd my faith, extinct my hope. I see my doom, but I cannot feel, Or wish to want this hell within, I cannot ask thee to repeal My curse, or save me from my sin. I would not have my sin remove, My sin, my curse, my hell I love. No cloak for mine offence have I, I calmly sin against the light, Deliberately resolve to die, And sink into eternal night, The day is past, the strife is o'er, I will accept of grace no more. My hands hang down, my feeble knees Refuse to bear the sinful clay, My ineffectual strivings cease, I fall a final castaway; I fall, and own my God is just, No longer mine; for all is lost! Lost, and undone, and damn'd am I,-- But whence this unavailing tear? This struggling, faint, imperfect sigh? Can ought of good be harbour'd here? O no! It cannot, cannot be; Mercy no more remains for me. Away, ye dreams of future rest! Why am I tempted to look up? What means this struggling in my breast? My flinty breast must never hope; Yet kindled my relentings are, And check'd I feel my just despair. But is it possible that I Remorse or hope again should know? If mercy's fountain is not dry To me, its streams eternal flow; If grace to me doth still abound, Then Judas might have pardon found. If yet again my Lord returns, And will not with his purchase part, If over me his Spirit mourns, And works upon my stony heart, None out of hell need now despair, A viler devil is not there! If after all my waste of love, (Enough ten thousand worlds to save) I still am call'd his grace to prove, And may in him redemption have, Sinners, ye all with me must own, The day of grace and life is one. God of unfathomable grace, Vouchsafe thy benefits to crown, Most fallen of the fallen race To me, of sinners chief, come down, A worse did ne'er thy Spirit grieve: A worse thou never canst forgive. Since first with Adam's sons he strove To bring th' apostates back to God, The Spirit of thy grace and love Never, no never yet subdu'd A more rebellious worm than me, Or gain'd an harder victory. Then save me for thy mercy's sake, And give, O give me to thy Son, That I to all mankind may make The riches of thy mercy known, Thy everlasting love proclaim, And grace for all in Jesu's name.

Hymn I Source: Hymns on God's Everlasting Love (1742) Author: Charles Wesley --- Terrible God, severely just, Inexorable judge of all, A sinner cleaving to the dust, And looking for a deeper fall, Thy awful justice I confess, And glorify thy righteousness. Righteous in all thy ways thou art; Long didst thou strive my soul to win, Tho' harden'd now I feel my heart Thro' the deceitfulness of sin, I clear thee in my latest groan, O God, my death is all my own. Ten thousand thousand times restor'd, Still into fouler sins I fell, Trod under foot my bleeding Lord, And labour'd to ensure my hell; How couldst thou still defer my fate? How couldst thou give me up so late? I might have seen in that my day The things belonging to my peace, But would not let thy Spirit stay, But forc'd his striving love to cease, I forc'd him to withdraw his light, And take his everlasting flight. Most justly then my day is past, Mercy no more remains for me, Thy Spirit griev'd and quench'd at last With senseless unconcern I see, The measure of my sin fill'd up, Shipwreck'd my faith, extinct my hope. I see my doom, but I cannot feel, Or wish to want this hell within, I cannot ask thee to repeal My curse, or save me from my sin. I would not have my sin remove, My sin, my curse, my hell I love. No cloak for mine offence have I, I calmly sin against the light, Deliberately resolve to die, And sink into eternal night, The day is past, the strife is o'er, I will accept of grace no more. My hands hang down, my feeble knees Refuse to bear the sinful clay, My ineffectual strivings cease, I fall a final castaway; I fall, and own my God is just, No longer mine; for all is lost! Lost, and undone, and damn'd am I,-- But whence this unavailing tear? This struggling, faint, imperfect sigh? Can ought of good be harbour'd here? O no! It cannot, cannot be; Mercy no more remains for me. Away, ye dreams of future rest! Why am I tempted to look up? What means this struggling in my breast? My flinty breast must never hope; Yet kindled my relentings are, And check'd I feel my just despair. But is it possible that I Remorse or hope again should know? If mercy's fountain is not dry To me, its streams eternal flow; If grace to me doth still abound, Then Judas might have pardon found. If yet again my Lord returns, And will not with his purchase part, If over me his Spirit mourns, And works upon my stony heart, None out of hell need now despair, A viler devil is not there! If after all my waste of love, (Enough ten thousand worlds to save) I still am call'd his grace to prove, And may in him redemption have, Sinners, ye all with me must own, The day of grace and life is one. God of unfathomable grace, Vouchsafe thy benefits to crown, Most fallen of the fallen race To me, of sinners chief, come down, A worse did ne'er thy Spirit grieve: A worse thou never canst forgive. Since first with Adam's sons he strove To bring th' apostates back to God, The Spirit of thy grace and love Never, no never yet subdu'd A more rebellious worm than me, Or gain'd an harder victory. Then save me for thy mercy's sake, And give, O give me to thy Son, That I to all mankind may make The riches of thy mercy known, Thy everlasting love proclaim, And grace for all in Jesu's name.

Hymn VII Source: Hymns on God's Everlasting Love (1742) Author: Charles Wesley --- Ah! When shall I awake From sin's soft soothing power, This slumber from my spirit shake, And rise to fall no more! Awake, no more to sleep, But stand with constant care, Looking for God my soul to keep, And watching unto prayer? O! Could I always pray, And never, never faint, But simply to my God display My every care and want! I know that thou wouldst give More than I can request, Thou still art ready to receive My soul to perfect rest. Gracious thou art to all, Such faith in thee I have, If all the world on thee would call, Thou all the world wouldst save. To every one that prays The gift is freely given, Who seek shall every one find grace, Who knock shall enter in. Yet still I cannot ask, From thee I turn away, My heart abhors the irksome task, And knows not how to pray; If dragg'd to sue for grace, I soon my suit forbear, Break off, as in a moment's space, Th' intollerable prayer. O wretched man of sin, Wretched I still remain, A perfect happiness within My reach I see in vain: I see, but cannot take, But will not it receive: Still my own mercies I forsake, I will not yet believe. Thou dost not mock me, Lord, The work of thine own hands, Or call me to believe thy word, While thy decree withstands: Thy grace for all is free, Tho' all accept it not, To every sinner, and to me It hath salvation brought. To me this token give Of all-redeeming grace; O let me now the gift receive, Thy proffer'd life embrace! I do embrace it now Descending from above, Low at thy throne of love I bow, Of universal love. I feel thee willing, Lord, A sinful world to save; All may obey the gospel-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 with me. Here let me 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. Messias, Prince of Peace, Into my soul bring in Thine everlasting righteousness, And make an end of sin: Into all those that seek Redemption in thy blood, The sanctifying Spirit speak, The plenitude of God. Let us in silence 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 fulfill, And perfect us in one.

Hymn VII Source: Hymns on God's Everlasting Love (1742) Author: Charles Wesley --- Ah! When shall I awake From sin's soft soothing power, This slumber from my spirit shake, And rise to fall no more! Awake, no more to sleep, But stand with constant care, Looking for God my soul to keep, And watching unto prayer? O! Could I always pray, And never, never faint, But simply to my God display My every care and want! I know that thou wouldst give More than I can request, Thou still art ready to receive My soul to perfect rest. Gracious thou art to all, Such faith in thee I have, If all the world on thee would call, Thou all the world wouldst save. To every one that prays The gift is freely given, Who seek shall every one find grace, Who knock shall enter in. Yet still I cannot ask, From thee I turn away, My heart abhors the irksome task, And knows not how to pray; If dragg'd to sue for grace, I soon my suit forbear, Break off, as in a moment's space, Th' intollerable prayer. O wretched man of sin, Wretched I still remain, A perfect happiness within My reach I see in vain: I see, but cannot take, But will not it receive: Still my own mercies I forsake, I will not yet believe. Thou dost not mock me, Lord, The work of thine own hands, Or call me to believe thy word, While thy decree withstands: Thy grace for all is free, Tho' all accept it not, To every sinner, and to me It hath salvation brought. To me this token give Of all-redeeming grace; O let me now the gift receive, Thy proffer'd life embrace! I do embrace it now Descending from above, Low at thy throne of love I bow, Of universal love. I feel thee willing, Lord, A sinful world to save; All may obey the gospel-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 with me. Here let me 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. Messias, Prince of Peace, Into my soul bring in Thine everlasting righteousness, And make an end of sin: Into all those that seek Redemption in thy blood, The sanctifying Spirit speak, The plenitude of God. Let us in silence 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 fulfill, And perfect us in one.

What can Selima think of my long silence Will it admit of any honorable interpretation Can you believe that any business is of such importance as to excuse it in the least degree That I might not seem utterly inexcusable, I have been several times for throwing everything by; and should have done it had I not been persuaded that you would not condemn me unheard. Every day since my return hither I have been engaged in business of far greater concern than life or death; and business which, as it could not be delayed, so no one else could do it for me. Had it not been for this, I should long before now have returned my sincerest thanks to Selima, which are due to her on so many accounts that I know not where to begin. Happy indeed should I have been, had it been my lot to meet you once more in that delightful vale! What we could, we did. The places where she was, we visited more than once. And though Selima herself was not there, yet there we could find the remembrance of her. The more I think of you, the more convinced I am that here at least I am not guilty of flattery when I mention the vast advantage you have over me in gratitude as well as humility. The least desire of being serviceable to you is received by you as a real service, and acknowledged in so obliging a manner that at the same time I am quite ashamed of doing so little to deserve it. You give me an inexpressible pleasure. How differently turned is my mind! how little moved with the most valuable benefits! In this, too, give me of your spirit, Selima: let me imitate as well as admire.

1. By liberty I mean an active, self-determining power, which does not choose things because they are pleasing, but is pleased with them because it chooses them. That God is endued with such a power I conclude: (1) Because nothing is good or evil, pleasing or displeasing, to Him, before He chooses it. (2) Because His will or choice is the cause of goodness in all created things. (3) Because if God had not been endued with such a principle, He would never have created anything. But it is to be observed, farther, that God sees and chooses whatever is connected with what He chooses in the same instant; and that He likewise chooses whatever is convenient for His creatures in the same moment wherein He chooses to create them. That man partakes of this principle I conclude: (1) Because experience shows it. (2) Because we observe in ourselves the signs and properties of such a power. We observe we can counteract our appetites, senses, and even our reason, if we so choose; which we can no otherwise account for than by admitting such a power in ourselves. 2. The more of this power any being possesses, the less subject he is to the impulses of external agents and the more commodious is his condition. Happiness rises from a due use of our faculties: if, therefore, this be the noblest of all our faculties, then our chief happiness lies in the due use of this -- that is, in our elections. And, farther, election is the cause why things please us: he therefore who has an uncontrolled power of electing may please himself always; and if things fall out contrary to what he chooses, he may change his choice and suit it to them, and so still be happy. Indeed, in this life his natural appetites will sometimes disturb his elections, and so prevent his perfect happiness; yet is it a fair step towards it that he has a power that can at all times find pleasure in itself, however outward things vary.

Why will Aspasia let in these unpleasing thoughts, these uneasy fears upon me From your long silence I can't but apprehend either that you have been out of order, or that I have been so unhappy as to displease you by some indecent or foolish expression. What shelter can I fly to from these apprehensions, unless it were possible to take in a strict sense that strange intimation you have sometimes given of being afraid to converse with me O Aspasia, if you are afraid you can't come up to the character given you by our dear Varanese, how can I hope to reach that which equal kindness but not equal justice drew What excuse does your fear leave my presumption how can I speak, if you are silent I have reasons enough (if any reasons could be enough to keep one so obliged as me from owning it) entirely to decline an intercourse which every step I take shows me unfit for; in which I can no more keep up to the spirit of Aspasia than I can in this or anything answer her expectations, and expectations for which you have too much ground; which, considering the many advantages I have long enjoyed over and above the friendship of our Varanese, though I cannot, I ought to satisfy. I ought to be some way useful to you, as you have been many ways to me. I ought to have turned that charming freedom you indulge me in to yours as well as my own advantage; to have employed it the most generous friendly way, in endeavoring to correct those failings in Selima and Aspasia (for surely no human creature is wholly spotless) which I have not yet so much as observed. I ought--I know not what. When will these two or three weeks be over, that I may speak what I cannot write [See letter to his father (Dec. 11, 1730) about going up to Westminster, and letter of Jan. 27 to Mrs. Pendarves.] It is in your power to make them move less slow. A line from Aspasia or Selima would make the time roll more swiftly, as it would, I hope, remove the apprehensions of Your CYRUS. Mrs. Pendarves replies: NEW BOND STREET, January 15, 1731.

Perhaps it may not be long before I have it in my power at once to return my thanks for that favor (which I shall wait for with some impatience) and to hear your sentiments more fully on some of these subjects. I extremely desire to see one of my sisters who is lately come to town [His uncle Matthew Wesley, a surgeon, who lived near Temple Bar, visited Epworth in 1731, and offered to take Martha Wesley to live with him in London.]; which, with the hopes of waiting upon Aspasia, makes me greatly wish to spend a few days there. If your journey [In a letter of May 27, ~73~, to her sister, Mrs. Pendarves (Auto. and Corr. i. 272) speaks of a proposed visit to Ireland with Mr. and Mrs. Wesley of Dangan, of whom she had seen much in London. See next letter.] begins before I can have that happiness, yet it will be some satisfaction to me to reflect that you are with those who are equally willing as well as far more able to entertain you than Your most obliged, obedient CYRUS. Araspes joins with me in wishing all happiness to Aspasia. Adieu. To Mrs. Pendarves July 14 [1731]. You have, indeed, done me wrong in this, Aspasia., in thinking I could give way to any suspicion to your disadvantage;. and yourself too, in doubting the power of that letter to remove it, if any such there were. Other wrong I confess you have done me none; since I must ever acknowledge that delightful means of improvement which it has not been in your power to give me lately, a pure effect of your goodness, not justice. I can never pretend any right to that favor; unless this should seem so to generous Aspasia, -- that I endeavor to esteem it as it deserves, and not to let it be given in vain; and that when I feel something of your spirit transfused into mine, then my heart remembers and blesses you. I am extremely happy in having your approbation there, where I am most careful to be approved; and though I am sensible how small a part of it I deserve, yet I can't help experiencing How sweet applause is from an honest tongue.

O Selima, teach me to submit to such a trial, if ever it should be my portion: tell me how you let yours down to such capacities, and sustain the insipidness of such conversations, how you do to possess your soul in patience, when the floods of impertinence are around you. I have often wondered how so active a spirit as yours, that was not made for a common share of glory, but to force its way through all impediments to the heights of knowledge and virtue--how such a spirit as yours could bear with calmness to have its flight stopped in the mid-way by those mere children of earth, who will not take pains to be even as the angels of God in heaven; nay, who perhaps would not be angels if they might, since 'tis sure those ancient heirs of salvation are therefore the most happy because they are the most active of all created beings. I have lately had the pleasure of two letters from Aspasia, [July 21 and 29.] and hoped for a still greater in waiting upon her next week; but her last informed me she is out of town, and does not return this fortnight, before which time I must leave it. I believe Providence is more careful of me than I am of myself, and knowing that, were I to see Aspasia or Selima often, I could not possibly act up to the favorable opinion they are pleased to entertain of us, removes me (for my interest, though against my choice) from the opportunities of betraying my weakness. If I have fewer opportunities, too, of expressing my gratitude in writing than I could wish, let it not deprive me of the pleasure of sometimes hearing from Selima, yet let me steal a few moments from you. I am sure none of them that converse with you (on however so many accounts besides you may give them the preference) are more thankful for that favor than Your most obliged and most obedient CYRUS. To Mrs. Pendarves August 12 [1731].

An account I received some time since from Aspasia (for whose safety you will believe I am sincerely glad [Mrs. Pendarves went to Ireland in September. See letter of Aug. 26.]) so much resembles yours that I have been in some doubt whether you did not speak of the same plan. [See letters of July 29, Aug. 12 and 26, and previous letter.] Whether you did or no, I wish that you have not both much too favorable an opinion of me. I am sure I should of myself, did I think it in my power ' to heal the broken in heart, to use any words that would cure a wounded spirit, or be a medicine for that sickness.' Nor, indeed, have I time to weigh so nice a case thoroughly; do not, then, be surprised, good Selima, if while I dare not wholly decline what you desire, yet I am forced to do it in so imperfect a manner as neither suits the importance of the thing itself nor my obligations to the person that desires it. One that is generous, charitable, and devout, that has an easy fortune and many sincere friends, is yet unhappy; something lurking within poisons all the sweets, nor can she taste any of the goodness she enjoys. She strives against it, but in vain. She spends her strength, but to 'no purpose: her enemy still renews his strength: nature even-- When 'gainst his head her sacred arms she bent Strict watch, and fast severe, and prayer omnipotent. [The Battle of the Sexes, xxxvi., by Samuel Wesley, jun.] Still he pursues her prayer; still he wounds her doubts and scruples of various sorts, so as to make the very ways of pleasantness uneasy and the path of life like that which leads to destruction.

And is there no help Yes. If Selima can believe, all things are possible to her that believeth. The shield of faith will yet repel all darts, if she can be taught to use it skillfully; if the eyes of her understanding can be enlightened to see what is the hope of her calling: to know that our hope is sincerity, not perfection; not to do well, but to do our best. If God were to mark all that is done amiss, who could abide it Not the great Apostle himself, who, even when he had finished his course on earth and was ripe for paradise, yet mentions himself as not having already attained that height, not being already perfect. Perfect, indeed, he was from sin, strictly speaking, which is a voluntary breach of a known law; at least from habits of such sin: as to single acts, he knew whom he had believed. He knew who had promised to forgive these, not seven times but seventy times seven. Nay, a thousand times a thousand, if they sincerely desire it, shall all sins be forgiven unto the sons of men. We need except none; no, not the sin against the Holy Ghost, for in truth this phrase is nowhere in the whole sacred book. 'The sin against the Holy Ghost' is a term invented by the devil to perplex those whom he cannot destroy. The term used by God is the blasphemy against the Holy Ghost, a phrase that instantly shuts out all thoughts and accusations, for blasphemy must be a speech; and what speech it is Christ has expressly told us in Mark iii. 22, 29, 30: ' He hath Beelzebub, and by the prince of the devils casteth He out devils.' Shall He not cast out by the finger of God that anxiety which they have instilled in His servant shall He not avenge her that cries to Him day and night, [though] (for wise reasons) He bear long with her enemies I trust He shall avenge her speedily. At last, if she ceases not to cry unto Him to deliver her from her weakness, then let her be assured it shall not be in vain: for ' God is in the cry, but not in the weakness.

This day I received both yours, and this evening in our course of reading I thought I found an answer that would be more proper than any I myself could dictate; though since it will not be easily translated, I send it in the original. as p pepa t paase, pepessea t aa [2 Cor. vii. 4: ' Great is my glorying of you: I am filled with comfort, I am exceeding joyful.' (R.V. 'Great is my glorying on your behalf: I am filled with comfort, I overflow with joy.')] What would you be Would you be angels I question whether a mortal can achieve to a greater degree of perfection than steadily to do good, and for that very reason patiently and meekly to suffer evil. For my part, on the present view of your actions and designs, my daily prayers are that God would keep you humble; and then I m sure that if you continue to suffer for righteousness' sake, though it be but in a lower degree, the Spirit of grace and glory shall in some good measure 'rest upon you.' Be never weary of well-doing: never look back; for you know the prize and the crown are before you: though I can scarce think so meanly of you as that you would be discouraged with the crackling of thorns under a pot. Be not high-minded, but fear. Preserve an equal temper of mind under whatever treatment you meet with from a not very just or well-natured world. Bear no more sail than is necessary, but steer steady. The less you value yourselves for these unfashionable duties (as there is no such thug as works of supererogation), the more all good and wise men will value you, if they see your actions are of a piece; or, which is infinitely more, He by whom actions and intentions are weighed will both accept, esteem, and reward you.

GOOD SIR,--A pretty while after the date, yours came to my hand. I waived my answer till I had an opportunity of consulting your father, who, upon all accounts, is a more proper judge of the affair than I am. But I could never find a fit occasion for it. As to my own sense of the matter, I confess I cannot but heartily approve that serious and religious turn of mind that prompts you and your associates to those pious and charitable offices; and can have no notion of that man's religion, or concern for the honor of the University, that opposes you, as far as your design respects the Colleges. I should be loath to send a son of mine to any seminary where his conversing with virtuous young men, whose professed design of meeting together at proper times was to assist each other in forming good resolutions and encouraging one another to execute them with constancy and steadiness, was inconsistent with any received maxims or rules of life among the members. As to the other branch of your design: as the town is divided into parishes, each of which has its proper incumbent, and as there is probably an ecclesiastic who has the spiritual charge of the prisoners, prudence may direct you to consult them. For though I dare not say you would be too officious, should you of your own mere motion seek out the persons that want your instructions and charitable contributions; yet, should you have the concurrence of their proper pastor, your good offices would be more regular and less liable to censure.

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.'

10. Freedom from care I take to be the next greatest advantage to freedom from useless and therefore hurtful company. And this too I enjoy in greater perfection here than I can ever expect to do anywhere else. I hear of such a thing as the cares of this world, and I read of them, but I know them not. My income is ready for me on so many stated days, and all I have to do is to count and carry it home. The grand article of my expense is food, and this too is provided without any care of mine. I have nothing to do but at such an hour to take and eat what is prepared for me. My laundress, barber, &c., are always ready at quarter-day; so I have no trouble on account of those expenses. And for what I occasionally need, I can be supplied from time to time without any expense of thought. Now, to convince me what an help to holiness this is (were not my experience abundantly sufficient) I should need no better authority than St. Paul's: ' I would have you be without carefulness. This I speak for your own profit, that ye may attend upon the Lord' without distraction.' Happy is he that careth only for the things of the Lord, how he may please the Lord. He may be holy both in body and spirit, after the Apostle's judgment; and I think that he had the Spirit of God.

These are the trials that must fit you for the heathen, and you shall suffer greater things than these! When your name is by all cast out as evil, and it is not fit for such a fellow to live; when you cannot live among them but are driven out from your own countrymen, then it is your time for turning to the Gentiles. That time may still be at a great distance; as yet the bridle is in their mouths, and all the arrows they shoot out are 'bitter' words. But stay till those words are credited and seconded by actions, till he that hitteth hitteth no longer, but the whole storm burst upon you and the fiery trial commences; and then will be shown how you have learned Christ, and whether you are chosen to teach Him to the heathen. You remember the case of Athanasius contra mundum. The charge brought against him was worth bringing; treason, murder, and adultery at once! I wonder no more is said against you: the devil himself could not wish for fitter instruments than those he actuates and inspires in Georgia. Whatever he will suggest they will both say and swear to. I am housed with G. Whitefield, my brothers Hall and Hutton, and a long list of zealous friends. God has poured out His spirit upon them, so that the whole nation is in an uproar. Tell dearest Charles be assured that in our way at London where we found his sisters, Brother William and mother exceedingly zealous for the Lord of Hosts. William has raised a party for God at Cambridge. These are already stigmatized for Methodists. We see all about us in an amazing ferment. Surely Christianity is once more lifting up its head. O that I might feel its renovating spirit, and be thereby qualified to diffuse it among others! I trust you pray without ceasing for me. I long to break loose; to be devoted to God to be in Christ a new creature. Brethren, pray for us. CHARLES WESLEY, WESTLEY HALL, GEORGE WHITEFIELD, JAMES HUTTON, ISAAC BURTON, JOHN HUTCHINGS, JOHN DOBLE, JONATHAN HARRIS, JAMES HABERSHAM. THE FIRST YEARS OF THE REVIVAL MARCH 7, 1738, TO NOVEMBER 14, 1741 To Lady Cox [2] OXON, March 7, 1738.

If it be asked whether they ' do not imagine themselves to have certain divine impulses, like the divine inspiration of the Apostles,' they answer: (1) There never was a good man without a divine impulse; and let those who will not believe this on St. Paul's assertion go to the heathen Cicero for the same information. Yet (2) They learn from the oracles of God that ' the inspiration of the Holy Spirit,' which every Christian is to expect, is different in kind as well as degree from the inspiration of the Apostles. It does not enable him to speak new tongues or to work outward miracles; therefore it is different in kind: neither does it give the same measure of holiness; therefore it is different in degree. But (3) They believe the change wrought by it in the heart to be equivalent to all outward miracles; as implying the selfsame power which gave eyes to the blind, feet to the lame, and life to the dead. The language wherein they talk of these mighty works is that of the Spirit whereby they are wrought. They call, for instance, a person thus changed ‘regenerated, born again, a new creature’; and in all other cases endeavor to express spiritual things in spiritual words, as being assured there are none like them, quick and powerful, full of light and life. Yet they are not ignorant that to the world, which knoweth not, neither can know, the hidden meaning of those expressions, they ever from the beginning did appear cant and jargon, and will do so to the end. If it be asked ‘whether they do not talk of extraordinary notices and directions to determine their actions,’ they say: Yes, they do. As to extraordinary directions, they do not doubt but in extraordinary cases, too difficult to be determined by reason, as perhaps depending on many future contingencies, and yet too important to be left undetermined, God will, if applied to by fervent prayer, ' give a perfect lot. And to extraordinary notices....’ [Here the manuscript breaks off. Other ‘Queries Respecting the Methodists,’ bearing date 1741, will be found in the Works, xiii. 509 - 11, which seems ultimately to have led to his Short History of the People called Methodists (pages 303 - 82 of the same volume).] Queries sent to Mrs. Bethel at Bath. Do not the Methodists, --

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

(1) You did not tell me plainly I had it not. (2) You never once advised me to seek or pray for it. (3) You gave me advices proper only for one who had it already; and (4) advices which led me farther from it, the closer I adhered to them. (5) You recommended books to me which had no tendency to plant this faith, but a direct one to destroy good works. However, 'let the fault be divided between you and Kempis.’ No: if I understood Kempis wrong, it was your part, who discerned my spirit under that mistake, to have explained him and set me right. I ask pardon, sir, if I had said anything disrespectful. -- I am, reverend sir, Your most obedient servant. William Law replies [8] May 1738. SIR, -- Without the smallest degree of disregard either to you or your letter, I had not sent you an answer to it had it not been for the part of it where you say there were two persons present with Mr. Bhler and myself. There were two persons present, but not one witness; for we spoke only Latin, and they both declared to me they understood not Latin. I mentioned not your qualification for translating Kempis with the least intention to reproach either your design or performance, but only to show you that it deeply engaged your attention to those very truths which you suppose you were a stranger to through my conversation. If you remember the Theologia Germunica so imperfectly as only to remember ‘something of Christ our Pattern, but nothing express of Christ our Atonement,’ it is no wonder that you can remember....

4. This pfa pste, [Heb. x. 22: ‘The full assurance of faith.’] however we translate it, I believe is neither more nor less than hope; or a conviction, wrought in us by the Holy Ghost, that we have a measure of the true faith in Christ, and that, as He is already made justification unto us, so, if we continue to watch, strive, and pray, He will gradually become our sanctification here and our full redemption hereafter. This assurance I believe is given to some in a smaller, to others in a larger degree; to some also sooner, to others later, according to the counsels of His will. But, since it is promised to all, I cannot doubt but it will be given to all that diligently seek it. I cannot doubt but all ‘who truly believe in Christ Jesus and endeavor to walk in all good conscience before Him, will in due time be assured that they are in a state of grace, and may persevere therein unto salvation, by the Holy Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God.’

Are you not of a close, dark, reserved temper and behavior Is not the spirit of secrecy the spirit of your community Have you that childlike openness, frankness, and plainness of speech so manifest to all in the Apostles and first Christians To Benjamin Ingham [13] OXON, October 13, 1758.

TO MY DEAR BROTHER, -- God hath been wonderfully gracious to us ever since our return to England. Though there are many adversaries, yet a great door and effectual is opened; and we continue, through evil report and good report, to preach the gospel of Christ to all people, and earnestly to contend for the faith once delivered to the saints. Indeed, He hath given unto us many of our fiercest opposers, who now receive with meekness the ingrafted word. One of the bitterest of them could have no rest in his spirit till, on Saturday, the 30th of September, he was compelled to send for me, [For Mr. Jennings, see Journal, ii. 80d.] who knew him not so much as by face, and to tell me the secrets of his heart. He owned with many tears that, in spite of all his endeavors, he was still carnal, sold under sin; that he continually did the thing he would not, and was thereby convinced of the entire corruption of his whole nature; that the very night before, after the most solemn resolutions to the contrary, he had been guilty of gross drunkenness, and had no hope of escaping, having neither spirit nor strength left in him. We fell on our knees, and besought our Lord to bring this sinner unto God, who through His blood justifieth the ungodly. He arose, and his countenance was no longer sad; for he knew, and testified aloud, that he was passed from death unto life, and felt in himself that he was healed of his plague. And from that hour to this he hath had peace and joy in believing, and sin hath no more dominion over him. Mr. Stonehouse [George Stonehouse, Vicar of Islington, had shared the Wesleys' convictions (Journal, i. 460). Mr. Sparks, a visiting minister at Newgate, is often referred to in C. Wesley's Journal for 1738; he invited Charles Wesley to go with him and preach to ten malefactors under sentence of death; they gave them the sacrament, and went with them to Tyburn. John Hutchings, of Pembroke College, was one of the company who met Wesley soon after his return from Georgia (Works, viii. 349) who were ‘resolved to be Bible Christians at all events, and, wherever they were, to preach with an their might plain, old, Bible Christianity’; Wesley was much confirmed by his experience (Journal, i.

Some measure of this faith, which bringeth salvation or victory over sin, and which implies peace and trust in God through Christ, I now enjoy by His free mercy; though in very deed it is in me but as a grain of mustard-seed: for the pfa pste -- the seal of the Spirit, the love of God shed abroad in my heart, and producing joy in the Holy Ghost, ' joy which no man taketh away, joy unspeakable and full of glory,'--this witness of the Spirit I have not; but I patiently wait for it. I know many who have already received it--more than one or two in the very hour we were praying for it. And, having seen and spoken with a cloud of witnesses abroad as well as in my own country, I cannot doubt but that believers who wait and pray for it will find these scriptures fulfilled in themselves. My hope is that they will be fulfilled in me: I build on Christ, the Rock of Ages; on His sure mercies described in His Word; and on His promises, all which I know are yea and amen. Those who have not yet received joy in the Holy Ghost, the love of God, and the plerophory of faith (any or all of which I take to be the witness of the Spirit with our spirit that we are the sons of God), I believe to be Christians in that imperfect sense wherein I may call myself such; and I exhort them to pray that God would give them also ‘to rejoice in hope of the glory of God,’ and to feel ‘His love shed abroad in their hearts by the Holy Ghost which is given unto them.’

The love and zeal of our brethren in Holland and Germany, particularly at Herrnhut, hath stirred up many among us, who will not be comforted till they also partake of the great and precious promises. I hope, if God permit, to see them at least once more, were it only to give them that fruit of my love, the speaking freely on a few things which I did not approve, perhaps because I did not understand them. May our merciful Lord give you a fight judgment in all things, and make you to abound more and more in all lowliness and meekness, in all simplicity and godly sincerity, in all watchfulness and serious-ness-in a word, in all faith and love, particularly to those that are without, till ye are merciful, as your Father which is in heaven is merciful! I desire your constant and earnest prayers that He would vouchsafe a portion of the same spirit to Your much obliged and very affectionate But unworthy brother in Christ. To Count Zinzendorf, At Amsterdam. To Benjamin Ingram and James Hutton [16] LINCOLN COLLEGE, November 16, 1738. MY DEAR BRETHERN INGHAM AND HUTON, -- Be ye strong in the Lord and in the power of His might! There begins to be a little revival of His power here also. The few gownsmen who meet love one another and press forward toward the prize of our high calling. But I fear they do not all build on the true foundation; for some seem still to be establishing their own righteousness, as the joint cause (at least) with that of our Lord, of their acceptance with God. Charles Kinchin stands clear of this charge, and is full of love for souls and of prayer. But neither (I fear) does he speak the truth as it is in Jesus. For he (as our brother Hutchings) mightily insists, both in conversation and preaching, that no one can be justified without knowing it, and that none is born again or has saving faith till he has the full assurance of faith, continual joy in the Holy Ghost, and the immediate witness of the Spirit with his spirit. Oh when will our Lord give us to be of one mind and one soul, to speak and think the same thing!

My brother, suffer me to speak a little more: if as a fool, then as a fool bear with me. I believe you don't think I am (whatever I was) bigoted either to the Ancient Church or the Church of England. But have a care of bending the bow too much the other way. The National Church, to which we belong, may doubtless claim some, though not an implicit, obedience from us. And the Primitive Church may, thus far at least, be reverenced as faithfully delivering down for two or three hundred years the discipline which they received from the Apostles, and the[Apostles] from Christ. And I doubt....... were among them who [Letter torn.] ....... To his Brother Samuel OXON, November 30, 1738. I believe every Christian who has not yet received it should pray for the witness of God's Spirit with his spirit that he is a child of God. In being a child of God, the pardon of his sins is included; therefore I believe the Spirit of God will witness this also. That this witness is from God, the very terms imply; and this witness I believe is necessary for my salvation. How far invincible ignorance may excuse others I know not. But this, you say, is delusive and dangerous, because it encourages and abets idle visions and dreams. It encourages, true--accidentally, but not essentially. And that it does this accidentally, or that weak minds may pervert it to an idle use, is no objection against it; for so they may pervert every truth in the oracles of God, more especially that dangerous doctrine of Joel cited by St. Peter: ‘It shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Such visions, indeed, as you mention are given up: does it follow that visions and dreams in general ‘are bad branches of a bad root’ God forbid I This would prove more than you desire. To James Hutton [23] I am to thank somebody (I suppose my brother James) for some very good tea. OXON, December 1, 1738.

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

MY DEAR BROTHER, -- ... I think Bishop Bull's sermon on the Witness of the Spirit (against the Witness of the Spirit it should rather be entitled) is full of gross perversions of Scripture and manifest contradictions both to Scripture and experience. I find more persons day by day who experience a clear evidence of their being in a state of salvation. But I never said this continues equally clear in all as long as they continue in a state of salvation. Some, indeed, have testified, and the whole tenor of their life made their testimony unexceptionable, that from that hour they have felt no agonies at all, no anxious fears, no sense of dereliction. Others have. But I much fear we begin our dispute at the wrong end. I fear you dissent from the fundamental Articles of the Church of England. I know Bishop Bull does. I doubt you do not hold justification by faith alone. If not, neither do you hold what our Articles teach concerning the extent and guilt of original sin; neither do you feel yourself a lost sinner: and if we begin not here, we are building on the sand. Oh may the God of love, if my sister or you are otherwise-minded, reveal even this unto you. Your affectionate Brother. To George Whitefield [3] LONDON, February 26, 1739.

MY DEAR BROTHER, -- Our Lord's hand is not shortened amongst us. Yesterday I preached at St. Katherine's, and at Islington, where the church was almost as hot as some of the Society rooms used to be. I think I never was so much strengthened before. The fields after service were white with people praising God. About three hundred were present at Mr. Sims's; thence I went to Mr. Bell's, then to Fetter Lane, and at nine to Mr. Bray’s, where also we only wanted room. To-day I expound in the Minories at four, at Mrs. West's at six, and to a large company of poor sinners in Gravel Lane (Bishopsgate) at eight. The Society at Mr. Crouch's does not meet till eight; so that I expound, before I go to him, near St. James’s Square, where one young woman has been lately filled with the Holy Ghost and overflows with joy and love. On Wednesday at six we have a noble company of women, not adorned with gold or costly apparel, but with a meek and quiet spirit and good works. At the Savoy on Thursday evening we have usually two or three hundred, most of them at least thoroughly awakened. Mr. Abbot's parlor is more than filled on Friday, as is Mr. Park's room twice over; where I have commonly had more power given me than at any other place. A week or two ago a note was given me there, as near as I can remember, in these words: ‘Your prayers are desired for a sick child that is lunatic, and sore vexed day and night, that our Lord would heal him, as He did those in the days of His flesh; and that He would give his parents faith and patience till his time is come.’

At six I expounded at Mrs. Ford's; as I designed to do at Mrs. Compton's at seven. But Mr. Washington was got thither before me, and just beginning to read Bishop Bull against the Witness of the Spirit. He told me he was authorized by the minister of the parish so to do. I advised all that valued their souls to go away; and, perceiving it to be the less evil of the two, that they who remained might not be. perverted, I entered directly into the controversy, touching both the cause and the fruits of justification. In the midst of the dispute James Mears's wife began to be in pain. I prayed with her a little when Mr. Washington was gone; and then (having comforted the rest as I was enabled) we went down to Sister Thomas's. In the way Mrs. Mears's pains so increased that she could not avoid crying out aloud in the street. With much difficulty we got her to Mrs. Shrieve's (where also Mr. Washington had been before us). We made our request known to God, and He heard us and sent her deliverance in the same hour. There was great power among us, and her husband also was set at liberty. Soon after, I felt such a damp strike into my soul (and so did Mrs. Compton and several others) as I do not remember to have ever found before. I believed the enemy was near us. We immediately cried to our Lord to stir up His power and come and help us. Presently Mrs. Shrieve fell into a strange agony both of body and mind; her teeth gnashed together; her knees smote each other; and her whole body trembled exceedingly. We prayed on, and within an hour the storm ceased. She now enjoys a sweet calm, having remission of sins, and knowing that her Redeemer liveth.

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

My dear brother, the whole question turns chiefly, if not wholly, on matter of fact. You deny that God does now work these effects -- at least, that He works them in such a manner: I affirm both, because I have heard those facts with my ears and seen them with my eyes. I have seen, as far as it can be seen, very many persons changed in a moment from the spirit of horror, fear, and despair to the spirit of hope, joy, peace, and from sinful desires (till then reigning over them) to a pure desire of doing the will of God. These are matters of fact, whereof I have been, and almost daily am, eye- or ear-witness. What, upon the same evidence, as to the suddenness and reality of the change, I believe, or know, touching visions and dreams: this I know, -- several persons, in whom this great change from the power of Satan unto God was wrought either in sleep, or during a strong representation to the eye of their minds of Christ either on the cross or in glory. This is the fact. Let any judge of it as they please. But that such a change was then wrought appears, not from their shedding tears only, or sighing, or singing psalms, as your poor correspondent did by the woman of Oxford, but from the whole tenor of their life, till then many ways wicked, from that time holy, just, and good. Saw you him that was a lion till then, and is now a lamb; him that was a drunkard, but now exemplarily sober; the whoremonger that was, who now abhors the very lusts of the flesh These are my living arguments for what I assert -- that God now, as aforetime, gives remission of sins and the gift of the Holy Ghost, which may be called visions. If it be not so, I am found a false witness; but, however, I do and will testify the things I have both seen and heard. I do not now expect to see your face in the flesh. Not that I believe God will discharge you yet; but I believe I have nearly finished my course. Oh may I be found in Him, not having my own righteousness! When I Try promised Christ have seen, And clasped Him in my soul's embrace,

DEAR JEMMY, -- I want nothing of this world. Pray give the guinea to my brother Charles for my sister Kezzy. [Kezia, the youngest sister of the Wesleys. See letter of Aug. 18, 1743.] God will reward our brother Thomas [Probably Thomas Wilson. See letter of April 9 to his brother Charles.] better than with my thanks. I am, you may believe, much straitened for time. Therefore I can write but little. And neither of our brethren here has the pen of a ready writer. [See Journal, ii. 166n.] Why does not Charles Metcalf come I wish you would send me those two letters wrote to me at Oxford by Brother Bray, and those two by our brother Fish [See William Fish's letter (Journal, ii. 108, 111n). He lived in London. C. Wesley's Journal, i. 149, says that Fish was ‘very zealous for lay-preaching.’ C. Wesley and Whitefield declared against it.] in November and December last. They are in my great box at Mr. Bray’s. Can't you get from our brother Shaw [John Shaw. On June 6, 1739, Charles Wesley says: ‘At the Society in the evening Shaw pleaded for his spirit of prophecy .... Fish said he looked upon me as delivered over to Satan, &c.’ On June 13, when John Wesley returned, the French prophetess was discussed. ‘All agreed to disown her. Brother Hall proposed expelling Shaw and Wolf. We consented nem. con. that their names should be erased out of the Society book because they disowned themselves members of the Church of England.’] and send me the Herinhut Experiences and Transcript of Brother Hopsoh's Letters They would be very useful here. Don't neglect or delay. Adieu. What is the matter with our sisters My brother Charles complains of them. To James Hutton [8] BRISTOL, April 9, 1739. MY DEAR BRETEREN, -- On Sunday evening, the 1st instant, I began to expound at Nicholas Street Society our Lord's Sermon on the Mount. The room, passage, and staircase were filled with attentive hearers. On Monday I talked with several in private, to try what manner of spirit they were of; and at four in the afternoon went to a brickyard, [For a description of this noted place, see Journal, ii. 172n.] adjoining to the city, where I had an opportunity of preaching the gospel of the kingdom (from a little eminence) to three or four thousand people.

Tuesday, 17th, at three in the afternoon, eleven unmarried women met at Mrs. Grevil's, [The sister of the Rev. George Whitefield. She lived in Wine Street, Bristol, and John Wesley lodged there for some weeks on his coming to the city.] and desired three others might be admitted among them. They were then divided into three bands. The same day we were with the two prisoners who are under sentence of death, the younger of whom seemed much awakened. At five I was at a Society where I had not been before. The upper room in which we were was propped beneath; but the weight of people made the floor give way, so that in the beginning of the expounding the post which propped it fell down with much noise. However, we stayed together till seven. I then went to Baldwin Street Society, where it was much impressed upon me to claim the promise of the Father for some that heard it, if the doctrine was of God. A young woman (named Cornish) was the first who felt that our prayer was heard, being after a short agony fully set at liberty; the next was another young woman (Eliz. Holder); the third was one Jane Worlock; the last (a stranger in Bristol), John Ellis, was so filled with the Holy Ghost that he scarce knew whether he was in the body or out of the body. He is now gone home to declare the marvelous works of the Lord. Behold how He giveth us above what we can ask or think! When Miss Cornish began to be in pain, we asked God to give us a living witness that signs and wonders were now wrought by the name of His holy child Jesus. We asked for one, and He hath given us four. Wednesday, 18th, about two thousand five hundred were present at Baptist Mills. At six the female bands met and admitted Lucretia Smith (late a Quaker, who was baptized the day before), Rebecca Morgan (deeply mourning), Elis,. Holder, Hannah Cornish, Jane Worlock, and Mary Cutler. Lucretia Smith was by lot chose leader. At seven, all the female bands being met together, Rebecca Morgan received the promise of the Father. At eight the men met and received into fellowship with them Richard Hereford (leader), William Farnell, Jo. Goslin, Jos. Ellis, Capel Gilas, Thomas Oldfield, and John Purdy.

Wednesday, 25th, I dined at Frenchay, about four miles from Bristol, at Anthony Purver's, a Quaker, one of much experience in the ways of God. At four I believe about four thousand people were present at Baptist Mills, to whom (as God enabled me) I expounder that scripture, 'Ye have not received the spirit of bondage again unto fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father.' At seven, the female bands meeting, four new members were proposed. One was accepted, and the rest postponed, of whom one has now shown what spirit she was of by turning a most bitter opposer. At eight, the men meeting, several new members were proposed, some of whom were postponed, and eight admitted upon trial. Thursday, 26th, preaching at Newgate on those words, 'He that believeth hath everlasting life,' I was led, I know not how, to speak strongly and explicitly of Predestination, and then to pray 'that if I spake not the truth of God, He would stay His hand, and work no more among us. If this was His truth, He would not delay to confirm it by signs following.' Immediately the power of God fell upon us: one, and another, and another sunk to the earth; you might see them dropping on all sides as thunder-struck. One cried out aloud. I went and prayed over her, and she received joy in the Holy Ghost. A second falling into the same agony, we turned to her, and received for her also the promise of the Father. In the evening I made the same appeal to God, and almost before we called He answered. A young woman was seized with such pangs as I never saw before; and in a quarter of an hour she had a new song in her mouth, a thanksgiving unto our God. This day, I being desirous to speak little, but our brother Purdy pressing me to speak and spare not, we made four lots, and desired our Lord to show what He would have me to do. The answer was, ‘Preach and print.’ Let Him see to the event. At midnight we were waked with a cry of fire. It was two doom [away], and, being soon discovered, was soon extinguished.

Friday, 27th, all Newgate was in an uproar again, and two women received the Spirit of adoption, to the utter astonishment of all and the entire conviction of some who before doubted. At four on Saturday five-and-twenty hundred (I suppose) were at the Poorhouse. My spirit was enlarged to pray for the rich that were there, especially ‘that our Lord would show them they were poor sinners.’ At night many were convinced of sin and one received remission of sins at Weavers' Hall. On Sunday morning (being so directed again by lot) I declared openly for the first hour against ‘the horrible decree’ before about four thousand persons at the Bowling Green. I then went to Clifton (a little mile off), and thence to a little plain near Hanham Mount, being desired by some of the neigh-hours to remove thither. About three thousand or three thousand five hundred were present. Thence I went to Clifton again. The church was more than full at the prayers and sermon, as was the churchyard at the burial that followed. From Clifton we went straight to Rose Green, where were upwards of seven thousand; and thence to the Society at Gloucester Lane, where also were many that have this world's goods. Two very fine young women, who came in a chariot, stood close to the table on which I was, and patiently heard me expound on the desire of the flesh, the desire of the eye, and the pride of life. And one or two were seized with strong pangs, which, I hope, has before now ended in true comfort. Thence we went to our lovefeast in Baldwin Street, where the spirit of love was present with us. Praise ye the Lord, who reneweth my bodily strength. May I feel in my soul that He is my strength and my salvation! Your affectionate brother. To James Hutton BRISTOL, May 7, 1739.

MY DEAR BRETHERN, -- We understood on Monday that the Keeper of Newgate was much offended at the cries of the people on whom the power of God came. And so was a physician, who wishes well to the cause of God, but feared there might be some fraud or delusion in the case. To-day one who had been his patient and his acquaintance for many years was seized in the same manner. At first he would hardly believe his own eyes and ears; but when her pangs redoubled, so that all her bones shook, he knew not what to think; and when she revived in a moment and sang praise, he owned it was the finger of God. Another that sat close to Mr. Dagge, [Abel Dagge, Keeper of Newgate and a convert of Whitefield's. See Journal, ii. 173n; and letter of Jan. 2, 1761.] a middle-aged woman, was seized at the same time. Many observed the tears trickle down his cheeks; and I trust he will be no more offended. Tuesday, May. 1, I went to the colliers in the middle of Kingswood, and prayed with them (several being in tears) in a place formerly a cock-pit, near which it was agreed to build the schoolhouse, being close to the place where the stone was laid by our brother Whitefield. Many were offended at Baldwin Street in the evening; for the power of God came mightily upon us. Many who were in heaviness received the comforts of the Holy One, and ten persons remission of sins. A Quaker who stood by was very angry at them, and was biting his lips and knitting his brows, when the Spirit of God came upon him also, so that he fell down as one dead. We prayed over him, and he soon lifted up his head with joy and joined with us in thanksgiving.

Wednesday, 2nd, another mourner received comfort at Newgate. We afterwards went to a neighboring house, to read a letter wrote against me as a false teacher for opposing Predestination. A rigid asserter of it was present when a young woman came in (who had received remission of sins) all in tears and in deep anguish of spirit. She said she had been in torment all night by reasoning, and verily believed the devil had possession of her again. In the midst of our prayers she cried out, ‘He is gone, he is gone: I again rejoice in God my Savior.’ Just as we rose from giving thanks, another young woman reeled four or five steps and then dropped down. We prayed with her; she is now in deep poverty of spirit, groaning day and night for a new heart.

From him I went to Baptist Mills, where about two thousand persons stayed, notwithstanding several showers. I testified to them the holiness and happiness of true believers from those words of St. Peter, ‘Him hath God exalted . . . to give unto Israel repentance and remission of sins. And we are His witnesses of these things; and so is the Holy Ghost, whom God hath given to them that believe Him.’ Returning to John Haydon, we found his body quite worn out and his voice lost; but his soul was in peace, rejoicing in hope of the glory of God, and full of love and the Holy Ghost. [See Journal, ii. 189.] The female bands meeting at seven, and a young woman complaining of blasphemous thoughts and an inability to pray, we began praying for her, during which another young woman (Miss [Elizabeth] Cutler) fell into a strong agony, and received power in a few minutes to cry out, ‘My Lord and my God!’ The next day I visited Anthony Purver [See previous letter.] (a Quaker) at Frenchay; with whom was a Dutchman, lately arrived from Ireland, who I verily think is full of the Spirit and breathes nothing but Jesus Christ. On Friday evening at Gloucester Lane Society a woman [Mrs. England.] received remission of sins. Saturday, 5th, six Quakers, three from Ireland, one from the North, and two from Frenchay, met six of us by appointment. We prayed together, and our hearts were much enlarged towards one another. At four (being forbid to preach any more at the Poorhouse) I preached at the Bowling Green to about two thousand on those words (at the request of an unknown friend), 'Be still, and know that I am God.' Sunday, 6th, I preached in the Bowling Green to about seven thousand on Matthew xviii. 3; on Hanham Mount to about three thousand on Galatians iii. 22 (after a young woman had received remission of sins); at Clifton to a church full and many hundred in the churchyard on Christ our wisdom, righteousness, sanctification, and redemption; and at Rose Green to about five thousand on ‘The scripture hath concluded all under sin, &c.’ O my dear, dear brethren, pray that, when I have preached to others, I may not myself be a castaway! To James Hutton [10] BRISTOL, May 8, 1739.

DEAR JEMMY, -- You seem to forget what I told you: (1) that, being unwilling to speak against Predestination, we appealed to God, and I was by lot commanded to preach and print against it [See letter of April 30.]; (2) that, the very first time I preached against it explicitly, the power of God so fell on those that heard as we have never known before, either in Bristol or London or elsewhere. Yet generally I speak on faith, remission of sins, and the gift of the Holy Ghost. Our brother Seward promised to give us five hundred or a thousand Homilies to give away. These are better than all our sermons put together. Adieu! Brother Hutton, you are desired to send our brother Wesley six of Dr. James Knight's [See letter of Jan. 13, 1735.] Sermons (Vicar of St. Sepulchre's) as soon as you can. It would be better to send our brother Wesley's sermons on Faith. They are the best to lay the foundation. To his Brother Samuel BRISTOL, May 10, 1739. DEAR BROTHER, -- The having abundance of work upon my hands is only a cause of my not writing sooner. The cause was rather my unwillingness to continue an unprofitable dispute. The gospel promises to you and me, and our children, and all that are afar off, even as many of those whom the Lord our God shall call as are not disobedient unto the heavenly vision, 'the witness of God's Spirit with their spirit that they are the children of God’ [See letters of Nov. 30, 1738, and Jan. 1739.]; that they are now at this hour all accepted in the Beloved: but it witnesses not that they shall be. It is an assurance of present salvation only; therefore not necessarily perpetual, neither irreversible. I am one of many witnesses of this matter of fact, that God does now make good this His promise daily, very frequently during a representation (how made I know not, but not to the outward eye) of Christ either hanging on the cross or standing on the right hand of God. And this I know to be of God, because from that hour the person so affected is a new creature both as to his inward tempers and outward life. ‘Old things are passed away, and all things become new.’

A very late instance of this I will give you. While we were praying at a Society here, on Tuesday the 1st instant, the power of God (so I call it) came so mightily among us that one, and another, and another fell down as thunder-struck. In that hour many that were in deep anguish of spirit were all filled with peace and joy. Ten persons, till then in sin, doubt, and fear, found such a change that sin had no more dominion over them; and, instead of the spirit of fear, they are now filled with that of love and joy and a sound mind. A Quaker who stood by was very angry at them, and was biting his lips and knitting his brows, when the Spirit of God came upon him also, so that he fell down as one dead. We prayed over him, and he soon lifted up his head with joy and joined with us in thanksgiving.

Monday, 14th, about five thousand were at the Brickyard, whom I exhorted to be ‘as little children.’ Three mourners were comforted this evening, as was one the night before. Mrs. Labbe (educated as an Anabaptist) was baptized the next day and filled with the Holy .Ghost. At three in the afternoon I preached at Two-Mile-Hill on those words of Isaiah (upon which the book opened) [Here a line is left blank in the letter.] .... Afterwards we went to look out a proper place for the school, and at last pitched on one between the London and Bath Roads. Soon after five I began expounding at the Back Lane on the righteousness of the Scribes and Pharisees; but, the house being too small, I stood in a little garden at one end of the lane, so that all who were in the lane or at the windows or on the adjoining walls (about a thousand) could hear well. The power of God fell on several of those that heard, one or two of whom were soon comforted; as were three others at the Society in Baldwin Street. About ten, two that had before been comforted, but were in heaviness again, came to Mrs. Grevil. We prayed, and they were again filled with peace and joy in believing. Wednesday, 16th, the rain prevented many from coming to Baptist Mills; but twelve or fifteen hundred stayed. While I was taking occasion from those words of Isaiah, chap. liii. verses 5 and 6, to call poor sinners to Christ, a young man began beating his breast and strongly crying out for mercy. During our prayer God put a new song in his mouth. Some mocked, and others believed, particularly a maid servant of Baptist Mills, who went home full of anguish, and is now full of peace and joy in the Holy Ghost.

Thursday, 24th, we breakfasted at Richard Champion's, [See Journal, ii. 204d; W.H.S. v. 6. R. Champion (1743-91), the founder of the pottery works at. Bristol, where the ‘British China Ware’ was made, was perhaps his son.] where were eight or nine other Quakers. We had a mild conference on justification by faith alone, concluded with prayer, and both met and parted in love. At three I preached again on Priestdown, near Publow, to a larger congregation than before, on ‘The chastisement of our peace was upon Him, and by His stripes we are healed.’ On Friday I preached (the first time) at the Fishponds, on the edge of Kingswood, about two mile from Bristol, on the same words, to about a thousand souls. The next morning one came to us in deep despair. We prayed together an hour, and he went away in peace. About two thousand (as is usual on Saturdays) were at the Bowling Green, to whom, and to about six thousand on Sunday morning, I farther explained the great law of love. To about two thousand five hundred at Hanham I preached on Isaiah liii. 5-6; at Rose Green, to upwards of ten thousand, on ‘Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men's lives, but to save them.’ At the Society in the evening at Gloucester Lane eleven were cut to the heart and soon after comforted. Monday, 28th, I began preaching in the morning at Weavers’ Hall, where two persons received remission of sins; as did seven in the afternoon at the Brickyard, before several thousand witnesses; and ten at Baldwin-Street in the evening, of whom two were children. On Tuesday in the afternoon I preached at Two-Mile-Hill to about a thousand of the colliers; and at five expounded to about the same number in the Back Lane at John Haydon's door. The next morning a young woman (late a Quaker) was baptized and filled with the Holy Ghost. In the afternoon I (unknowingly) fell in with a famous infidel, [See Journal, ii. 206n.] a champion of the unfaithful in these parts. He was shocked, desired I would pray for him, and promised to pray earnestly himself that God would show him the right way to serve Him.

Friday, 22nd, I writ to a Society just begun at Wells, which I hope to visit when God permits. At nine I called on Mr. Whitehead, [Thomas Whitehead, ‘a professed Quaker about sixty years of age,’ was baptized by Whitefield on April 17, 1739 (see his Journal). He was afterwards led astray by the French prophets. See Journal, ii. 226; and letter of Feb. 10, 1748.] whom G. Whitefield baptized at Gloucester. ‘Ye did run well; who hath bewitched you’ ‘Woe unto the prophets, saith the Lord, which prophesy in My name, and I have not sent them.' At Weavers' Hall I endeavored to point them out, and exhorted all to cleave to the law and the testimony. In the afternoon I preached at Fishponds on the same words as at Publow, but had no life or spirit in me. I came back to the band on trial, whose behavior (especially Mrs. Thorn-hill) a little revived and comforted me; but when I left them to go to Gloucester Lane Society, I was more dead and cold than ever, and much in doubt whether God would not now lay me aside and send more faithful laborers into His harvest. When I came thither, my soul being grieved for my brother Whitehead, I began in much weakness to exhort them to try the spirits whether they were of God. I told them they must not judge of the spirits, either by common report, or by appearances, or by their own feelings -- no, nor by any dreams, visions, or revelations made to their souls, or outward effects upon their bodies. All these I warned them were of a doubtful nature in themselves, which might be of God or of the devil; and were not either to be simply condemned or relied on, but to be tried by the law and the testimony. While I was speaking a woman dropped down before me, and presently a second and third, and one after another five others. All the outward symptoms were as violent as those at London the Friday before. Upon praying, five of them were comforted, one continued in pain an hour longer, and one for two or three days.

7. These are some of those inward fruits of the Spirit which must be felt wheresoever they are; and, without these, I cannot learn from Holy Writ that any man is ‘born of the Spirit.’ I beseech you, sir, by the mercies of God, that if as yet you know nothing of such inward feelings, if you do not ' feel in yourself these mighty workings of the Spirit of Christ,' at least you would not contradict and blaspheme. When the Holy Ghost hath fervently kindled your love towards God, you will know these to be very sensible operations. As you hear the wind, and feel it too, 'while it strikes upon your bodily organs, you will know you are under the guidance of God's Spirit the same way -- namely, by feeling it in your soul: by the present peace and joy and love which you feel within, as well as by its outward and more distant effects. -- I am, &c. To James Hutton [16] BRISTOL, August 3, 1739. I had opportunity to talk largely with our brother [Whitefield] concerning the outward signs which had here attended the work of God. But there was little need of disputing; for God answered for Himself. He had been told these things were owing to my encouraging them, and that if they were not encouraged no such thing would ever be. But the next day, no sooner had he himself begun to call all sinners to be in Christ, than four were seized before him in a moment. One of them dropped down and lay without motion; a second trembled exceeding; the third was in strong convulsions, but made no noise unless by groans; the fourth, equally convulsed, called upon God with strong cries and tears also. From this time I hope we shall all suffer God to carry on His own work His own way.

Thursday, July 26, in the evening at the Society several were deeply convinced of sin, but none was delivered. The children came to the birth, but there was not strength to bring forth. The same thing was observed many times before. Many were the conjectures concerning the reason of it. Indeed, I fear we have grieved the Spirit of God by questioning His work, and that therefore He is withdrawn from us for a season; but surely He will return and abundantly pardon. Monday, 30th, I had much conversation with a good and friendly man concerning those outward signs of the inward work of God. I found my mind much weakened thereby and thrown upon reasonings which profited nothing. At eight two persons were in strong pain; but though we cried to God, there was no answer, neither did He deliver them at all. The 31st, &c.: I was enabled to speak strongly to them on those words, 'Ask, and ye shall receive,' and to claim the promise in prayer for those that mourned, one of whom was filled with joy and peace in believing; as was also this day a young woman who had been a strenuous opposer of this work of God, and particularly zealous against those who cried out, saying she was sure they might help it if they would. But on Monday night at the Society in the midst of her zeal she was struck in a moment, and fell to the ground trembling and roaring for the disquietness of her heart. She continued in pain twelve or fourteen hours, and then was set at liberty; but her master immediately forbade her his house, saying he would have none with him who had received the Holy Ghost. To Ebenezer Blackwell [20] BRISTOL, August 23, 1739. DEAR SIR, -- I have not had half an hour's leisure to write since I received yours of the 14th instant, in which the note for 15 11s. was enclosed.

As to Nowers, I doubt not but, if he is wrong, our Savior will show it to him. But I find no sign of it yet. I see all his behavior, and hear almost all his words; for we are seldom apart, sleeping or waking. And I am apt to think every day will give me fresh occasion to stand amazed at the goodness of God in permitting first G. Whitefield and then the Moravians to reject him, and at length giving him to me. He was the man I wanted. I have not yet personally known any other who had so much gentleness and longsuffering toward them that are out of the way, and so impartial a love to all men. Nay (what you will be least ready to believe), I have not had full proof of any one who appeared to have more of the discernment of spirits, and that sometimes without a word being spoken. One instance of it I saw on Wednesday. Many persons were present with whom he had not talked at all. For one of these he prayed, without her asking him, as full of unbelief. I knew she was before full of faith (according to the first gift), and therefore thought him quite wrong. But soon after she declared her state before us all, and I acknowledged (in my heart) by what spirit he spake.

12. Your Church discipline is novel and unprimitive throughout. Your Bishops as such are mere shadows, and are only so termed to please those who lay stress upon the Threefold Order. The Eldest is (in fact) your Bishop, as far as you have arly; but he is only half an ancient Bishop. The ancient Presbyter you have split into Sympresbyters, Lehrers, Aufsehers, and Ermahners; the ancient Deacon into Hilfers, Krankenwarters, Dieners, and so on. 13. The ordination (or whatever it is termed) of your Eldest plainly shows you look upon Episcopal ordination as nothing; although it is true you make use of it at other times, ‘that you may become all things to all men.’ But the Constitution of your Church is indeed congregational, only herein differing from others, -- (1) that you hold neither this nor any other form of Church government to be of divine right: (2) that the Count has, in fact, the whole power which was ever lodged, either in the Bishops and priests of the ancient Church, in the King and Convocation in England, the General Assembly in Scotland, or the Pope in Italy; nay, there is scarce an instance in history of such a stretch of episcopal or royal or papal power, as his causing the Lot to be cast over again in the election of the Eldest at Herrnhut. 14. Fifthly, you receive not the Ancients 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 Ghost. 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 wellnigh destroyed, brotherly love from among us.

9. This I have endeavored to do with a tender hand: relating no more than I believed absolutely needful; carefully avoiding all tart and unkind expressions, all that I could foresee would be disobliging to you, or any farther offensive than was implied in the very nature of the thing; laboring everywhere to speak consistently with that deep sense which is settled in my heart that you are (though I cannot call you Rabbi, infallible) yet far, far better and wiser than me. 10. And if any of you will smite me friendly and reprove me, if you will show me wherein I have erred, either in the matter or manner of the following relation or any part thereof, I will by the grace of God confess it before angels and men in whatsoever way you shall require. Meanwhile do not cease to pray for Your weak but still affectionate brother. To John Bennet [6] [June 1744.] You are in great danger of running from one extreme to the other, from Calvinism to Pelagianism. If the Bible be true, then none is a Christian who has not the marks of a Christian there laid down. One of these is the love of God, which must be felt (if it is in the soul) as much as fire upon the body. Another is the witness of God's Spirit with my spirit that I am a child of God. Till I have these marks I am not a Christian; and no power can give me these but that which made the world. It is God alone who worketh in me both to will and to do of His good pleasure. Faith is seeing God; love is feeling God. You may order your affairs so as to ride with me to London to our Conference. Then we can clear these things up more fully. Mercy and truth be with you. To Mrs. Hutton [7] OXON, August 22, 1744 MADAM,--Had I no other motive to speak than gratitude for past favors, I ought not to be wholly silent. 1. Dreams and visions were never allowed by us to be certain marks of adoption; no, not though they were supposed to be from God. Therefore this mistake, whosesoever it is, is none of mine.

I am glad you mentioned the volume of Bishop Bull, [The Huttons had evidently lent Bishop Bull's Teachings of the Spirit to Wesley. See letter of Jan. 1739, and his reference (Journal, ii. 144d) on Feb. 22 - ‘10.30 at James Hutton’s read Bishop Bull upon the teachings of the Spirit.’] for I had quite forgot whose it was. I will look for it, and send it. I desire the continuance of yours and Mr. Hutton’s prayers. Your obliged and affectionate servant. To Mrs. Hutton, In College Street, Westminster. To the Countess of Huntingdon [8] OXFORD, August 1744. MADAM, -- It has been a common remark for many years that poetry, which might answer the noblest purposes, has been prostituted to the vilest, even to confound the distinctions between virtue and vice, good and evil; and that to such a degree that, among the numerous poems now extant in our language, there is an exceeding small proportion which does not more or less fall under this heavy censure. So that a great difficulty lies on those who are not willing, on the one hand, to be deprived of an elegant amusement; nor, on the other, to purchase it at the hazard of innocence or virtue. Hence it is that many have placed a chaste collection of English poems among the chief desiderata of this age. Your mentioning this a year or two ago, and expressing a desire to see such a collection, determined me not to delay the design I had long had of attempting something in this kind. I therefore revised all the English poems I knew, and selected what appeared most valuable in them. Only Spenser’s Works I was constrained to omit, because scarce intelligible to the generality of modern readers.

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

But ‘complaints,’ you say, ‘of their errors, come very ill from you, because you have occasioned them.’ Nay, if it were so, for that very cause they ought to come from me. If I had occasioned an evil, surely I am the very person who ought to remove it as far as I can; to recover, if possible, those who are hurt already, and to caution others against it. 14. On some of those complaints, as you term them, you remark as follows: -- ‘Many of those who once knew in whom they had believed’ (these are my words) ‘were thrown into idle reasonings, and thereby filled with doubts and fears’ (page 13). ‘This,’ you add, ‘it is to be feared, has been too much the case of the Methodists in general. -- Accordingly we find, in this Journal, several instances, not barely of doubts and fears, but of the most desperate despair. This is the consequence of resting so much on sensible impressions. -- Bad men may be led into presumption thereby; an instance of which you give,’ (Journal, ii. 415). That instance will come in our way again: ‘Many of those who once knew in whom they had believed were thrown,’ by the Antinomians, ‘into idle reasonings, and thereby filled with doubts and fears. This,’ you fear, ‘has been the case with the Methodists in general.’ You must mean, (to make it a parallel case,) that the generality of the people now termed Methodists were true believers till they heard us preach, but were thereby thrown into idle reasonings, and filled with needless doubts and fears. Exactly contrary to truth in every particular. For, (1.) They lived in open sins till they heard us preach, and, consequently, were no better believers than their father the devil. (2.) They were not then thrown into idle reasonings, but into serious thought how to flee from the wrath to come. Nor, (3.) Were they filled with needless doubts and fears, but with such as were needful in the highest degree, such as actually issued in repentance toward God and faith in our Lord Jesus Christ. ‘Accordingly, we find in this Journal several instances of the most desperate despair’ (ii. 333, 347, 410). Then I am greatly mistaken. But I will set down at length the several instances you refer to: --

5. Your last charge is, that I am guilty of enthusiasm to the highest degree. ‘Enthusiasm,’ you say, ‘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. An enthusiast is, then, sincere, but mistaken. His intentions are good, but his actions most abominable. Instead of making the word of God the rule of his actions, he follows only that secret impulse which is owing to a warm imagination. Instead of judging of his spiritual estate by the improvement of his heart, he rests only on ecstasies, &c. He is very liable to err, as not considering things coolly and carefully. He is very difficult to be convinced by reason and argument, as he acts upon a supposed principle superior to it, the directions of God’s Spirit. Whoever opposes him is charged with resisting the Spirit. His own dreams must be regarded as oracles. Whatever he does is to be accounted the work of God. Hence he talks in the style of inspired persons; and applies Scripture phrases to himself, without attending to their original meaning, or once considering the difference of times and circumstances.’ (Remarks, pp. 60-1.) You have drawn, Sir, (in the main,) a true picture of an enthusiast. But it is no more like me, than I am like a centaur. Yet you say, ‘They are these very things which have been charged upon you, and which you could never yet disprove.’ I will try for once; and, to that end, will go over these articles one by one.

‘Instead of judging of his spiritual estate by the improvement of his heart, he rests only on ecstasies.’ Neither is this my case. I rest not on them at all. Nor did I ever experience any. I do judge of my spiritual estate by the improvement of my heart and the tenor of my life conjointly. ‘He is very liable to err.’ So indeed I am. I find it every day more and more. But I do not yet find, that this is owing to my want of ‘considering things coolly and carefully.’ Perhaps you do not know many persons (excuse my simplicity in speaking it) who more carefully consider every step they take. Yet I know I am not cool or careful enough. May God supply this and all my wants! ‘He is very difficult to be convinced by reason and argument, as he acts upon a supposed principle superior to it, the direction of God's Spirit.’ I am very difficult to be convinced by dry blows or hard names, (both of which I have not wanted,) but not by reason and argument. At least that difficulty cannot spring from the cause you mention; for I claim no other direction of God's Spirit, than is common to all believers. ‘Whoever opposes him is charged with resisting or rejecting the Spirit.’ What! whoever opposes me, John Wesley Do I charge every such person with rejecting the Spirit No more than I charge him with robbing on the highway. I cite you yourself, to confute your own words. For, do I charge you with rejecting the Spirit ‘His own dreams must be regarded as oracles.’ Whose I desire neither my dreams nor my waking thoughts may be regarded at all, unless just so far as they agree with the oracles of God. ‘Whatever he does, is to be accounted the work of God.’ You strike quite wide of me still. I never said so of what I do. I never thought so. Yet I trust what I do is pleasing to God. ‘Hence he talks in the style of inspired persons.’ No otherwise inspired than you are, if you love God. ‘And applies Scripture phrases to himself, without attending to their original meaning, or once considering the difference of times and circumstances.’ I am not conscious of any thing like this.

7. You go on: ‘The character of the enthusiast above drawn will fit, I believe, all such of the Methodists as can be thought sincere.’ (page 63.) I believe not. I have tried it on one, and it fitted him just as Saul’s armor did David. However, a few instances of enthusiasm you undertake to show in this very Journal. And first, ‘You give us one’ (these are your words) ‘of a private revelation, which you seem to pay great credit to.’ You partly relate this, and then remark, ‘What enthusiasm is here! To represent the conjectures of a woman, whose brain appears to have been too much heated, as if they had been owing to a particular and miraculous spirit of prophecy!’ Descant, Sir, as you please on this enthusiasm; on the credit I paid to this private revelation; and my representing the conjectures of this brain-sick woman as owing to the miraculous power of the Spirit of God: And when you have done, I will desire you to read that passage once more, where you will find my express words are, introducing this account: ‘Sunday, 11. I met with a surprising instance of the power of the devil.’ (Journal, ii. 415). Such was the credit I paid to this revelation! All which I ascribe to the Spirit of God is, the enabling her to strive against the power of the devil and at length restoring peace to her soul. 8. As a second instance of enthusiasm, you cite those words: ‘I expounded out of the fullness which was given me’ (ii. 412). The whole sentence is, ‘Out of the fulness that was given me, I expounded those words of St. Paul, (indeed of every true believer,) “To me to live is Christ, and to die is gain.”’ I mean, I had then a fuller, deeper sense of that great truth, than I ordinarily have. And I still think it right to ascribe this, not to myself, but to the ‘Giver of every good and perfect gift.’

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

DEAR SIR,--I sincerely thank you for the transcript you send me from Mr. Robe's letter. It shows a truly Christian spirit. I should be glad to have also the note you mention touching the proposal for prayer and praise. Might it not be practicable to have the concurrence of Mr. Edwards [Jonathan Edwards (1703-58) was now pastor at Northampton (Mass.). There were remarkable awakenings there in 1734 and 1735, and in 1740, when he became the bosom friend of Whitefield. In 1744 he offended many by stringent measures in regard to immoralities, and in 1750 was dismissed from his pastorate. He was elected President of Princeton in 1757, and died the following year.] in New England, if not of Mr. Tennent [Gilbert Tennent, born in Armagh 1703. His father emigrated to America in 1718, where he became a Presbyterian minister, and established Los College, the first Presbyterian literary and theological college in America, the parent of Princeton. Gilbert was ordained in 1726, and went with Whitefield on a preaching-tour in Boston. He had few equals as a preacher; Dr. H. B. Smith calls him ‘that soul of fire.’ He died in 1764.] also, herein It is evidently one work with what we have seen here. Why should we not all praise God with one heart Whoever agrees with us in that account of practical religion given in The Character of a Methodist, [Published in 1742. See Works, viii. 339-47.] I regard not what his other opinions are, the same is my brother and sister and mother. I am more assured that love is of God than that any opinion whatsoever is so. Herein may we increase more and more.--I am, dear sir, Your most affectionate servant. To John Stephenson [6] NEWCASTLE-UPON-TYNE, April 5, 1745. SIR,--I am surprised. You give it under your hand that you will put me in possession of a piece of ground, specified in an article between us, in fifteen days’ time. Three months are passed, and that article is not fulfilled. And now you say you can’t conceive what I mean by troubling you. I mean to have that article fulfilled. I think my meaning is very plain. -- I am, sir, Your humble servant. To his Brother Charles LEEDS, April 23, 1745.

7. ‘Infallible testimony’ was your word, not mine: I never use it; I do not like it. But I did not object to your using that phrase, because I would not fight about words. If, then, the question be repeated, ‘In what sense is that attestation of the Spirit infallible’ any one has my free leave to answer, In no sense at all. And yet, though I allow that some may fancy they have it when in truth they have it not, I cannot allow that any fancy they have it not at the time when they really have. I know no instance of this. When they have this faith, they cannot possibly doubt of their having it; although it is very possible, when they have it not, they may doubt whether ever they had it or no. This [See A Short Account of the Death of Mrs. Hannah Richardson, by Charles Wesley, 1741; or Jackson's Charles Wesley, i. 275-6.] was Hannah Richardson's case; and it is more or less the case with many of the children of God. 8. That logical evidence that we are the children of God I do not either exclude or despise. But it is far different from the direct witness of the Spirit: of which, I believe, St. Paul speaks in his Epistle to the Romans; and which, I doubt not, is given to many thousand souls who never saw my face. But I spoke only of those I personally knew, concerning whom, indeed, I find my transcriber has made a violent mistake, writing 13,000 instead of 1,300: I might add, those whom I also have known by their writings. But I cannot lay so much stress on their evidence. I cannot have so full and certain a knowledge of a writer as of one I talk with face to face; and therefore I think the experiences of this kind are not to be compared with those of the other.

But sure this will not be allowed by reasonable men. And if not, what have I to do with predestination Absolutely nothing: therefore set that aside. Yea, and sinless perfection too. ‘How so Do not you believe it’ Yes, I do; and in what sense I have shown in the sermon on Christian Perfection. [Published in 1741. See Green’s Bibliography, No. 29.] And if any man calls it an error, till he has answered that, I must say, ‘Sir, you beg the question.’ But I preach, perhaps, twenty times, and say no more of this than even a Calvinist would allow. Neither will I enter into any dispute about it any more than about the millennium. Therefore the distinguishing doctrines on which I do insist in all my writings and in all my preaching will lie in a very narrow compass. You sum them all up in Perceptible Inspiration. For this I earnestly contend; and so do all who are called Methodist preachers. But be pleased to observe what we mean thereby. We mean that inspiration of God's Holy Spirit whereby He fills us with righteousness, peace, and joy, with love to Him and to all mankind. And we believe it cannot be, in the nature of things, that a man should be filled with this peace and joy and love by the inspiration of the Holy Spirit without perceiving it as clearly as he does the light of the sun. This is (so far as I understand them) the main doctrine of the Methodists. This is the substance of what we all preach. And I will still believe none is a true Christian till he experiences it; and, consequently, ‘that people at all hazards must be convinced of this -- yea, though that conviction at first unhinge them ever so much, though it should in a manner distract them for a season. For it is better that they should be perplexed and terrified now than that they should sleep on and awake in hell.’

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

It ends thus: ‘About a quarter before six the next morning, after lying quiet awhile, she broke out, “Peace be unto thee” (her husband); “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.”’ Had not these words been left out, neither could this have passed for an instance of despair. Though still I do not know but it might have stood for an instance of confusion, &c. I must not forget that this was cited at first as a proof of my enthusiasm; as an instance of a private revelation, ‘which,’ you say, ‘I seem to pay great credit to--representing the conjectures of a woman, whose brain appears to have been too much heated, as if they had been owing to a particular and miraculous spirit of prophecy!’ (Remarks, p. 64). I answered: ‘Descant, sir, as you please on this enthusiasm; on the credit I paid to this private revelation; and my representing the conjectures of this brain-sick woman as owing to a miraculous power of the Spirit of prophecy: and when you have done, I will desire you to read the passage once more; where you will find my express words are, introducing this account: “Sun. 11. -- I met with a surprising instance of the power of the devil.” Such was the credit I paid to this revelation! All which I ascribe to the Spirit of God is, the enabling her to strive against the power of the devil and at length restoring peace to her soul.’ [See letter of Feb. 2, 1745, sect. III. 7.] I was in hopes you had done with this instance. But I am disappointed; for in your second letter I read thus: -- ‘The instances of enthusiasm and presumption which your last Journal had furnished me with remain now to be reviewed. The first was of a private revelation, which you appeared to pay great credit to. You had represented everything the woman had spoke in her agony as coming to pass.’ (Second Letter, p. 130.) But I had not represented anything she spoke then, whether it came to pass or no, as coming from the Spirit of God, but from the devil.

You say, ‘When I read this first, I was amazed, and impatient to look again into your Journal. But I had no sooner done this, but I was still more astonished. For you have very grievously misrepresented the case.’ If I have, then I will bear the blame; but if not, it will light on your head. ‘It is not this account which you had thus introduced, but another, and a very different one, of what happened a day or two before. Sunday, you mention her as being guilty of gross presumption, which you attribute to the power of the devil. But on Monday and Tuesday the opposite revelations happened, which you relate without the least mark of diffidence or blame.’ (Page 131.) I am grieved that you constrain me to say any more. In the sixty-sixth and sixty-seventh pages of the last Journal, [Journal, ii. 415-16.] I gave account of Mrs. Jones, which I term ‘a surprising instance of the power of the devil.’ It includes the occurrences of three days. This you brought as a proof of my enthusiasm. I answer: ‘The very words that introduce this account’ prove it is no instance of enthusiasm; meaning by ‘this account’ (as I suppose is plain to every reader) the following account of Mrs. Jones. You reply: ‘It is not this account which you had thus introduced, but another, and a very different one, of what happened a day or two before.’ Sir, it is the whole account of Mrs. Jones which I thus introduce; and not another, not a very different one. And I attribute the agony which she (Mrs. Jones) was in, and most of the words which she spoke, both on Sunday, Monday, and Tuesday, not to the Spirit of God, but to the power of the devil.

You remark: (8) ‘Whoever opposes him will be charged with resisting or rejecting the Spirit.’ I answered: ‘What! whoever opposes me, John Wesley Do I charge every such person with rejecting the Spirit No more than I charge him with robbing on the highway. Do I charge you with rejecting the Spirit’ You reply: ‘You deny that you charge the opposers with rejecting the Spirit, and affirm that you never said or thought that what you do is to be accounted the work of God.’ Here you blend different sentences together, which I must consider apart, as they were written. And, first, where do I charge you with rejecting the Spirit If I charge whoever opposes me with this, undoubtedly I charge you. If I do not charge you, that proposition is false; I do not so charge whoever opposes me. Your next words are: ‘You affirm that you never said or thought that what you do is to be accounted the work of God. If it be the work of God, you need not deny the other point.’ Yes, sir; whether it be or no, I must still deny that I ever charged you with rejecting the Spirit in opposing me. You remark: (9) ‘His own dreams must be regarded as oracles.’ I answered: ‘Whose I desire neither my dreams nor my waking thoughts may be regarded at all, unless just so far as they agree with the oracles of God.’ To this also you make no reply. You remark: (10) ‘However wild his behavior may be, whatever he does is to be accounted the work of God.’ It was to this I answered, ‘I never said so of what I do: I never thought so.’ This answer was ill expressed. And I might have foreseen you would hardly fail to make your advantage of it. I must therefore explain myself upon it a little farther. You said, ‘An enthusiast accounts whatever he does to be the work of God.’ I should have said, ‘But I do not account whatever I do to be the work of God.’ What that is which I do account His work will be considered by-and-by.

You reply: (1) ‘One instance of your misrepresenting and injuring a preacher of our Church I mentioned’ (Second Letter, p. 105). ‘Mentioned’! Well, but did you prove it was an injury or misrepresentation I know not that you once attempted it. (2) You next quote part of a letter [See letter of Dec. 10, 1734, sect24.] from the Third Journal (Journal, ii. 165), wherein, according to your account, the ‘most considerable of our clergy are abused, and at once accused in a very gross manner’ (Second Letter, p. 106). Set down the whole paragraph, and I will prove that this also is naked truth, and no abuse at all. You say (3) ‘You approved of Whitefield’s railing against the clergy’: that is, I say, ‘Mr. Whitefield preached concerning the “Holy Ghost, which all who believe are to receive”; not without a just, though severe, censure of those who preach as if there were no Holy Ghost’ (ii. 238-9). Nor is this railing, but melancholy truth. I have myself heard several preach in this manner. (4) You cite my words: ‘Woe unto you, ye blind leaders of the blind! How long will you pervert the right ways of the Lord’ and add, ‘I appeal to yourself, whether you did not design this reflection against the clergy in general who differ from you.’ No more than I did against Moses and Aaron. I expressly specify whom I design: ‘Ye who tell the mourners in Zion, Much religion hath made you mad.’ You say (5) (with a N.B.), ‘All the clergy who differ from you, you style so, page 225; in which, and the foregoing page, you causelessly slander them as speaking of their own holiness as that for the sake of which, on account of which, we are justified before God.’ [Works, viii. 224 -5.]

7. I believe firmly, and that in the most literal sense, that ‘without God we can do nothing’; that we cannot think, or speak, or move an hand or an eye without the concurrence of the divine energy; and that all our natural faculties are God's gift, nor can the meanest be exerted without the assistance of His Spirit. What, then, do I mean by saying that faith, hope, and love are not the effect of any or all our natural faculties I mean this: that, supposing a man to be now void of faith and hope and love, he cannot effect any degree of them in himself by any possible exertion of his understanding and of any or all his other natural faculties, though he should enjoy them in the utmost perfection. A distinct power from God, not implied in any of these, is indispensably necessary before it is possible he should arrive at the very lowest degree of Christian faith or hope or love. In order to his having any of these (which, on this very consideration, I suppose St. Paul terms the ‘fruits of the Spirit’) he must be created anew, thoroughly and inwardly changed by the operation of the Spirit of God; by a power equivalent to that which raises the dead and which calls the things which are not as though they were. 8. The ‘living soberly, righteously, and godly’ in this present world, or the uniform practice of universal piety, presupposes some degree of these ‘fruits of the Spirit,’ nor can possibly subsist without them. I never said men were too apt to rest on this practice. But I still say I know abundance of men who quiet their conscience, without either faith or love, by the practice of a few outward works; and this keeps them as easy and contented, though they are without hope and without God in the world, as either the doctrine of Irresistible Decrees could do or any theory whatsoever.

9. One point of doctrine remains: ‘Is there any such thing as perceptible inspiration or not’ I asserted, ‘There is’; but at the same time subjoined, ‘Be pleased to observe what we mean thereby: we mean that inspiration of God’s Holy Spirit whereby He fills us (every true believer) with righteousness and peace and joy, with love to Him and all mankind. And we believe it cannot be in the nature of things that a man should be filled with this peace and joy and love by the inspiration of the Holy Ghost without perceiving it as clearly as he does the light of the sun.’ You reply, ‘You have now entirely shifted the question.’ I think not. You objected that I had perceptible inspiration. I answered, ‘I do’: but observe in what sense; otherwise I must recall my concession. I hold God inspires every Christian with peace, joy, and love, which are all perceptible. You reply, ‘The question is not whether the fruits of inspiration are perceptible, but whether the work of inspiration itself be so.’ This was not my question; nor did I till now understand that it was yours. If I had, I should have returned a different answer, as I have elsewhere done already. When one warmly objected near two years ago, ‘All reasonable Christians believe that the Holy Spirit works His graces in us in an imperceptible manner,’ my answer was, ‘You are here disproving, as you suppose, a proposition of mine. But are you sure you understand it By the operations (inspirations or workings) of the Spirit, I do not mean the manner in which He operates, but the graces which He operates (inspires or works) in a Christian.’ If you ask, But do not you hold 'that Christian faith implies a direct, perceptible testimony of the Spirit, as distinguishable from the suggestion of fancy as light is distinguishable from darkness; whereas we suppose He imperceptibly influences our minds' I answer, I do hold this. I suppose that every Christian believer, over and above that imperceptible influence, hath a direct perceptible testimony of the Spirit that he is a child of God.

You mention four other instances of self-contradiction: (1) ‘You claim and you disclaim miracles. You claim them, as having seen many miraculous attestations to your ministry; you disclaim them, desiring none to believe your words farther than they are confirmed by Scripture and reason: that is, you claim them in one sense, and disclaim 1 them in another.’ Perhaps so; but this is no contradiction. (2) ‘You are not at leisure yet either to permit or forbid to marry.’ Indeed I am. Although I commend those who are as ‘eunuchs for the kingdom of heaven’s sake,’ yet I know ‘all men cannot receive this saying,’ and that ‘it is better to marry than to burn.’ (3) ‘The newly justified has at once, in that hour, power over all sin, and finds from that hour the work of God in the soul slowly and gradually increasing. What, until he has power over more than all sin’ No: but until he has more power over all sin, the struggle between the flesh and the Spirit gradually decreasing; and till he has more peace, more joy in the Holy Ghost, more of the knowledge and love of God. (4) ‘But surely the tip-top of all inconsistencies is what follows, even as explained in your own way: many receive from the Holy Ghost an attestation of their acceptance as perceptible as the sun at noonday; and yet these same persons at other times doubt or deny that they ever had such attestation.’ The fact stands thus: (1) A man feels in himself the testimony of God's Spirit that he is a child of God; and he can then no more deny or doubt thereof than of the shining of the sun at noonday. (2) After a time this testimony is withdrawn. (3) He begins to reason within himself concerning it; next, to doubt whether that testimony was from God; and, perhaps, in the end to deny that it was. And yet he may be all this time in every other respect ‘of sound memory as well as understanding.’ Now, whether these propositions are true or false, they are not contradictory to each other. They cannot, unless it were affirmed that the same person has and has not the same testimony at the same time.

5. However, you think I assert a thing impossible. What is impossible That the Spirit of God should bear a clear, perceptible witness with our spirit that we are the children of God Surely no! Whether this be the fact or not, no man of reason will say it is impossible. Or that the Spirit of God should cease to bear this witness Neither can the possibility of this be denied. The thing, then, which is supposed impossible is this -- that a man who once had it should ever doubt whether he had it or no; that is (as you subjoin), ‘if he continue sound in mind’ (or understanding) ‘and memory.’ Right! ‘If he continue’; but the very supposition is that in this respect he does not continue so. While he did so continue, he could not doubt. But his understanding is now darkened, and the very traces of that divine work wellnigh erased out of his memory. Nor can I think ‘it is vain to have recourse here to the energeia of the power of darkness.’ I verily believe, as it was the God of heaven who once shone in his heart to give the light of the knowledge of the glory of God, so it is the god of this world who hath now blinded his heart so that the glorious light cannot shine upon it. 6. If the Quakers hold the same perceptible inspiration with me, I am glad; and it is neither better nor worse for their holding it: although if I ‘distinguish it away,’ I do not hold it at all. But do I distinguish it away or any point which I believe to be the truth of God I am not conscious of this. But when men tack absurdities to the truth of God with which it hath nothing to do, I distinguish away those absurdities and let the truth remain in its native purity. It was several months before my correspondence with you that I thus distinguished away perceptible inspiration; declaring to all men, ‘by “perceiving” or “feeling the operations of the Spirit,” I mean being inwardly conscious of them.’ ‘By “the operations of the Spirit” I do not mean the “manner” in which He operates in a Christian.’

This I mentioned in my last. But it is certain, over and above those other graces which the Holy Spirit inspires into or operates in a Christian, and over and above His imperceptible influences, I do intend all mankind should understand me to assert (what I therefore express in the clearest language I am master of) every Christian believer hath a perceptible testimony of the Spirit that he is a child of God. I use the phrase ‘testimony of the Spirit’ rather than ‘inspiration,’ because it has a more determinate meaning. And I desire men to know what I mean, and what I do not; that I may not fight as one that beateth the air. 7. Is there ‘not one word said of this, either in the Farther Appeal or in any one place in the Bible’ I think there is in the Bible, in the 16th verse of the 8th chapter to the Romans. And is not this very place proved to describe the ordinary privilege of every Christian believer in the Farther Appeal, from the forty-fifth to the forty-ninth and from the fifty-sixth to the fifty-ninth page [Part I. See Works, viii. 83-7, 93-5]

Give me leave to remind you of some of the words. In the forty-ninth page the argument concludes thus: ‘It will follow that this witness of the Spirit is the private testimony given to our own consciences, which consequently all sober Christians may claim, without any danger of enthusiasm.’ In the fifty-seventh page are these words: ‘Every one that is born of God, and doth not commit sin, by his very actions saith, “Our Father which art in heaven”; the Spirit itself bearing witness with their spirit that they are the children of God. According to Origen, therefore, this testimony of the Spirit is not any public testimony by miracles, but an inward testimony belonging in common to all that are born of God.’ Once more: in the fifty-eighth page are these words: ‘He brings yet another proof of the superiority of those who had this Spirit of adoption: “The Spirit itself beareth witness with our spirit that we are the children of God.” “I prove this,” says he, “not only from the voice itself, but also from the cause whence that voice proceeds. For the Spirit suggests the words while we thus speak, which he hath elsewhere expressed more plainly, ‘God hath sent forth the Spirit of His Son into our hearts, crying, Abba, Father!’ But what is ‘The Spirit beareth witness with our spirit’” He means the Paraclete by the gift given unto us.’ (But that this was an extraordinary gift we have no intimation at all, neither before nor after.) ‘And when the Spirit beareth witness, what doubt is left If a man or an angel spake, some might doubt; but when the Most High beareth witness to us, who can doubt any longer’ I am mistaken if this does not come home to the point, to the question now before us: describing a perceptible testimony of the Holy Ghost, ‘directly felt to be worked by Himself.’

But to come closer yet, and weigh the point in debate in the balance of plain reason. You must allow there is a testimony of the Spirit with our spirit that we are the children of God. ‘But,’ you say, ‘it is not a perceptible one.’ How is this Let us examine it thoroughly. It is allowed (1) the Spirit of God (2) bears testimony to my spirit (3) that I am a child of God. But I am not to perceive it. Not to perceive what the first, second, or third particular Am I not to perceive what is testified -- that I am a child of God Then it is not testified at all. This is saying and unlaying in the same breath. Or am I not to perceive that it is testified to my spirit Yea, but I must perceive what passes in my own soul! Or, lastly, am I to perceive that I am a child of God, and that this is testified to my spirit, but not to perceive who it is that testifies not to know it is the Spirit of God O sir, if there really be a man in the world who hath this testimony in himself, can it be supposed that he does not know who it is that testifies who it is that speaks to his heart that speaks in his inmost soul as never man spake If he does not, he is ignorant of the whole affair. If you are in this state, I pray God you may say from the heart, ‘Lord, what I know not, teach Thou me.’ How much better were this than to canonize your own ignorance as the only knowledge and wisdom, and to condemn all the generation of God's children of ‘idiotism and madness’! 9. Under your last head you do not confine yourself now within the bounds you at first proposed, when you said, ‘I am not making conjectures of what may happen, but relating mischiefs which actually have happened.’ Take care you do not grow warm when I reply to this; you will have need of all your patience to bear it.

6. The sum of what I offered before concerning perceptible inspiration was this: ‘Every Christian believer has a perceptible testimony of God's Spirit that he is a child of God.’ You objected that there was not one word said of this, either in the Bible or in the Appeal, to which I referred. I replied: ‘I think there is in the Bible, in the 16th verse of the 8th chapter to the Romans. And in the Farther Appeal this place is proved to describe the ordinary privilege of every Christian believer.’

This is there shown, both by Scripture, by reason, and by authority, particularly that of Origen and Chrysostom, whom his Lordship of Lichfield had cited in his Charge [Richard Smallbroke, Bishop of Lichfield 1730-49, published treatises against Whiston and Woolaston. In a Charge, delivered in 1741 and published in 1744, he set himself ‘to obviate the Contagion of those Enthusiastical Pretensions that in several parts of the nation have lately, as well as formerly, betrayed whole Multitudes either into an unreasonable Presumption of their Salvation, or into melancholy if not desponding Opinions about it.’ He attempted to prove, with the aid of Origen and Chrysostom’s homily on I Cor. ii. 4, that the ‘demonstration of the Spirit and power’ referred to the miracles of the apostolic age (pp. 15, 26, 31-2), and that the Testimony of the Spirit, in the Sense of the Holy Scriptures, is abusively pretended to by a new sect of Enthusiastical Seducers among us.’ Whitefield wrote Some Remarks upon a late Charge against Enthusiasm, and Wesley answered the Bishop in A Farther Appeal.] as asserting just the contrary. But, waiving authorities, I reasoned thus: ‘You allow there is a testimony of the Spirit with our spirit that we are the children of God. But you say it is not a perceptible one. How is this Let us examine it thoroughly. It is allowed (1) the Spirit of God (2) bears testimony to my spirit (3) that I am a child of God. But I am not to perceive it. Not to perceive what the first, second, or third particular Am I not to perceive what is testified -- that I am a child of God Then it is not testified at all. This is saying and unlaying in the same breath. Or am I not to perceive that it is testified to my spirit Yea, but I must perceive what passes in my own soul! Or, lastly, am I to perceive that I am a child of God, and that this is testified to my spirit, but not to perceive who it is that testifies not to know it is the Spirit of God O sir, if there be really a man in the world who hath this testimony in himself, can it be supposed that he does not know who it is that testifies who it is that speaks to his heart’

7. Instead of giving a direct answer to this, you have recourse to the same supposition with his Lordship of Lichfield and Coventry -- namely, that there was once an inward, perceptible testimony of the Spirit, but that it was peculiar to the early ages of the Church. ‘There are three ways,’ say you, ‘in which the Holy Spirit may be said to bear witness with our spirit that we are the children of God: (1) By external, miraculous attestations. (2) By internal, plainly perceptible whispers.’ (I must add, ‘not in words, at least not always, but by some kind of impressions equivalent thereto.’) ‘(3) By His standing testimony in the Holy Scriptures. The Apostles had all these three; Origen and Chrysostom probably the two latter. But if St. Bernard, several hundred years after, pretended to any other than the third, his neighbors would naturally ask for proof, either that it should be so by Scripture or that it was so by facts.’

Well, then, let us suppose St. Bernard and one of his neighbors to be talking together on this subject. On St. Bernard's saying, ‘The Spirit of God bears witness with my spirit that I am a child of God,’ his neighbor replies, ‘I suppose He does, but not by an inward, plainly perceptible testimony.’ ‘Yes, by an inward, plainly perceptible testimony. I now have this testimony in myself; I plainly perceive that I am a child of God, and that it is His Spirit who testifies it to my spirit.’ ‘I fear you are somewhat enthusiastically given. I allow God’s standing testimony in the Scriptures; but I cannot allow that there is now any such thing as this inward testimony, unless you can either prove by Scripture that it should be so or by facts that it is so.’ ‘Are not these words Scripture: “The Spirit itself beareth testimony with our spirit that we are the children of God”’ ‘Yes; but the question is, how they are to be understood: for I deny that they speak of an inward testimony. They speak of the outward, standing testimony of God in the Holy Scriptures.’ ‘You put a manifest force upon the text. You cannot prove that it speaks of any outward testimony at all. But the words immediately preceding prove to a demonstration that it speaks of an inward testimony: “Ye have not received the spirit of bondage unto fear” (is not fear an inward thing); “but ye have received the Spirit of adoption, whereby we cry, Abba, Father!” The Spirit itself beareth witness with our spirit that we are the children of God, even the same Spirit which “God hath sent forth into our hearts, crying, Abba, Father I”’ ‘I do not deny that the Spirit bears witness with our spirit. But I deny your peculiar interpretation of this text. I deny that this text at all favors an inward, perceptible testimony.’ ‘The Spirit which God hath sent into my heart, and which now cries in my heart “Abba, Father,” now beareth testimony with my spirit that I am a child of God. How can these words be interpreted at all but of an inward, perceptible testimony’ ‘I tell you, of God's standing testimony in Scripture.’ ‘This is a palpable violence to the words. They no more speak of Scripture than of miracles.

They no more speak of Scripture than of miracles. They manifestly speak of what passes in the heart, the spirit, the inmost soul of a believer, and that only.’ 8. But you would say, ‘Suppose this scripture to prove that it should be so, can you show by facts that it is so’ Not if you take it for granted that every one who speaks of having this witness in himself is an enthusiast. You are then in no danger of proof from this quarter. You have a short answer to every fact which can be alleged. But you turn the tables. You say it is I who allow that ‘many of God's children do not continue in sound mind and memory.’ I allowed: (1) A man feels the testimony of God's Spirit, and cannot then deny or doubt his being a child of God. (2) After a time this testimony is withdrawn: not from every child of God; many retain the beginning of their confidence steadfast unto the end. (3) Then he may doubt whether that testimony was of God, and perhaps at length deny that it was, especially if his heart be hardened by the deceitfulness of his sin. And yet he may be all this time in every other respect of ‘sound memory as well as understanding.’ In this respect I allowed he is not -- that is, ‘his understanding is now darkened, and the very traces of that divine work wellnigh erased out of his memory.’ So I expressly determined the sense wherein I allowed ‘he does not continue in sound mind and memory.’ But did I allow that even then he was non compos mentis -- a madman in the common sense Nothing less: I allowed no more than, the divine light being withdrawn, his mind was again dark as to the things of God; and that he had forgotten t aTas t pa at ‘aat, [2 Pet. i. 9 ‘The purification from his former sins.’] wellnigh as if it had never been.

10. You add: ‘If we reply, There are enthusiasts in the world, you can keep your temper no longer; and the only answer is, If we perceive not that witness in ourselves, we are ignorant of the whole affair, and doomed to the “everlasting fire prepared for the devil and his angels.”’ I said not so. I can keep my temper (blessed be God) if you call me an hundred enthusiasts, if you affirm I am ten times more of an enthusiast than that poor Quaker probably was. [‘Smith’ referred to a Quaker which he was fully persuaded was who had brought him a message received from God.] The sharpest word I said was, ‘If a man does not know who it is that testifies with his spirit he is a child of God, he is ignorant of the whole affair.’ But I felt no anger when I said this. Nor do I now. Though I still think (because you say it yourself) that you are ignorant of this whole affair, of the inward testimony for which I contend. Yet am I far from dooming you to everlasting fire. What you know not, I trust God will reveal unto you. Least of all was this my ‘only answer to your supposition 'that this perceptible testimony is only an imagination, unless I am altogether in a dream.’ I have given some other answer, and a pretty full one, to the objection -- such an one, I think, as the nature of the thing admits, at least as my capacity would allow.

11. I have largely considered, both in the Third Part of the Appeal and in the latter part of the Second Letter to Mr. Church, the unreasonableness of the common demand to prove our doctrine by miracles. I cannot but refer you to those tracts, having neither time nor inclination actum agere. [‘To do the same thing repeatedly.’] Only I would weigh what you have now advanced in support of that demand. ‘If the enthusiast is as confident of his inspiration as one really inspired is of his, a third person has a right to call for other proof than confident assertions’ -- that is, for miracles. So you explain yourself in the following sentence. Let us try how this consequence will hold in a particular instance: ‘The Spirit said unto Paul, Go not into Macedonia.’ When he related this to his companions, ought they to have replied, ‘We call for other proof of this than your confident assertion, seeing enthusiasts are as confident of theirs as you are of this revelation’ If you say, ‘They had seen his miracles at other times’; I know not that: perhaps they had, perhaps they had not. But to step a little forward: ‘If in the days of Origen and Chrysostom external miraculous powers were ceased, while internal inspiration still remained,’ what becomes of your demand here It is totally excluded; although there were, in those days also, pretenders to what they had not. And yet there might have been other sufficient reasons for believing the assertion of Origen, Chrysostom, and St. Bernard too, that they had this internal testimony. Such was, besides the holiness of their lives, that great and standing miracle -- their saving so many souls from death and hiding a multitude of sins. 12. There are at least as many pretenders to the love of God as there are to the witness of His Spirit. But does this give me a right, if a man asserts he loves God, to demand his proving that assertion by miracles Not so; but by their fruits I shall know a real and a pretended love of God. And in the same manner may I know him that has the witness of God's love from an enthusiastic pretender to it. But if a man disclaims it, he sets himself out of the question. It is beyond dispute that he has it not.

Here there is a difference. The Scriptures are the touchstone whereby Christians examine all, real or supposed, revelations. In all cases they appeal 'to the law and to the testimony,' and try every spirit thereby. 3. 'From these revelations of the Spirit of God to the saints have proceeded the Scriptures of truth.' In this there is no difference between Quakerism and Christianity. ' Yet the Scriptures are not the principal ground of all truth and knowledge, nor the adequate, primary rule of faith and manners. Nevertheless they are a secondary rule, subordinate to the Spirit. By Him the saints are led into all truth. Therefore the Spirit is the first and principal leader.' If by these words--' The Scriptures are not the principal ground of truth and knowledge, nor the adequate, primary rule of faith and manners '--be only meant that 'the Spirit is our first and principal leader,' here is no difference between Quakerism and Christianity. But there is great impropriety of expression. For though the Spirit is our principal leader, yet He is not our rule at all; the Scriptures are the rule whereby He leads us into all truth. Therefore, only talk good English; call the Spirit our 'guide,' which signifies an intelligent being, and the Scriptures our 'rule,' which signifies something used by an intelligent being, and all is plain and clear. 4. 'All mankind is fallen and dead, deprived of the sensation of this inward testimony of God, and subject to the power and nature of the devil, while they abide in their natural state. And hence not only their words and deeds, but all their imaginations, are evil perpetually in the sight of God.' 5. 'God out of His infinite love hath so loved the world that He gave His only Son, to the end that whosoever believeth on Him might have everlasting life. And He enlighteneth every man that cometh into the world, as He tasted death for every man.' 6. 'The benefit of the death of Christ is not only extended to such as have the distinct knowledge of His death and sufferings, but even unto those who are inevitably excluded from this knowledge. Even these may be partakers of the benefit of His death, though ignorant of the history, if they suffer His grace to take place in their hearts, so as of wicked men to become holy.'

'They who have received this gift ought not to use it as a trade, to get money thereby. Yet it may be lawful for such to receive what may be needful to them for food and clothing.' In this there is no difference between Quakerism and Christianity. 'We judge it noways unlawful for a woman to preach in the assemblies of God's people.' In this there is a manifest difference: for the Apostle Paul saith expressly, 'Let your women keep silence in the churches; for it is not permitted unto them to speak.... And if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church.' (I Cor. xiv.34-5.) Robert Barclay, indeed, says, 'Paul here only reproves the inconsiderate and talkative women.' But the text says no such thing. It evidently speaks of women in general. 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 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 any wise 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. Accordingly you are as really 'moved by the Spirit' when He convinces you you ought to feed him that is hungry, as when He gives you ever so strong an impulse, desire, or inclination so to do. In like manner, you are as really moved by the Spirit to pray, whether it be in public or private, when you have a conviction it is the will of God you should, as when you have the strongest impulse upon your heart. And He does truly move you to preach, when in His light you 'see light' clearly satisfying you it is His will, as much as when you feel the most vehement impulse or desire to 'hold forth the words of eternal life.' Now let us consider the main proposition: 'All worship which man sets about in his own will and at his own appointment' Hold! That is quite another thing. It may be at his own appointment, and yet not in his own will; for instance: It is not my own will to preach at all. It is quite contrary to my will. Many a time have I cried out, 'Lord, send by whom Thou wilt send; only send not me I' But I am moved by the Spirit of God to preach: He clearly shows me it is His will I should; and that I should do it when and where the greatest number of poor sinners may be gathered together. Moved by Him, I give up my will, and appoint a time and place, when by His power I trust to speak in His name.

How widely different, then, from true Christianity is that amazing sentence, 'All praises, prayers, and preachings which man can begin and end at his pleasure, do or leave undone, as himself sees meet, are superstitions, will-worship, and abominable idolatry in the sight of God '! There is not one tittle of Scripture for this; nor yet is there any sound reason. 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 no wise 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 abominable 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. Therefore that preaching and prayer, though at appointed times, was 'done by the actings and movings of God's Spirit.'

12. If a single parish takes up your whole time and care, and you spend and are spent upon it, well. And yet I will be bold to say that no blessing from God will accompany your ministry, but the drunkard will be a drunkard still (and so the covetous, the brawler, the adulterer), unless you both believe and teach what you love to call my 'new notions of inspiration'; I mean as to the substance, not the particular manner of explication. You will all the day long stretch out your hands in vain, unless you teach them to pray that the Spirit of God may inwardly witness with their spirits that they are the children of God. I apprehend you are the person that 'wriggle on this head,' because the argument pinches: you appear to me to twist and wind to and fro, because I 'distinguish away,' not my doctrines, but your objections--unravelling the fallacies, showing what part is false, and what part true, but nothing to the purpose. Since you move it again, I will resume the point once more. You will pardon me if I speak home, that it may be seen which of us two it is that has hitherto given the 'evasive answers.' 13. You say, 'Notwithstanding all your pains to distort that text, for anything which has yet been said to the contrary, it may be understood of the Spirit's witness by miracles, by prophecy, or by the imperceptibly wrought assurances of the Holy Ghost.' This (unless it gives up the whole cause; as indeed it must if it does not imply a contradiction, seeing imperceptible assurance is no assurance at all) is neither an evasive nor an unevasive answer. It is just no answer at all. Instead of refuting my arguments, you reply, 'You distort the text. Ipse dixi.' 'The Quakers maintain divine illapses and sensible communications always; you only sometimes.' If you speak to the purpose, if you mean the inward witness of God's Spirit, I maintain it always as well as they. 'The Methodist writings abound with intimations of divine communications, prophetic whispers, and special guidances.' Perhaps so; but that is another question. We are now speaking of the inward witness of the Spirit.

14. 'They teach the notification of justification to be as perceptible as the sun at noonday.' Now you come to the point, and I allow the charge. From the beginning of our correspondence to this day I have, without any shifting or evasion at all, maintained flatly and plainly: (1) A man feels the testimony of God's Spirit, and cannot then deny or doubt his being a child of God. (2) After a time this testimony is withdrawn: not from every child of God; many retain the beginning of their confidence steadfast unto the end. (3) Then he may doubt whether this testimony was of God; and perhaps at length deny that it was. There is no shadow of contradiction between this and the case of Hannah Richardson.[See letter of Dec. 30, 1745, sect. 7, to him.] For (1) She felt the testimony of God's Spirit, and could not then deny or doubt her being a child of God. (2) After a time this testimony was withdrawn. (3) Then she doubted whether it was of God. Observe: she never forgot or denied that she had such a testimony; but she then doubted whether it was of God. But you have still more to remark upon this head: so I attend you step by step. 15. 'The instances produced' (it should be 'instance,' for you cite but one) 'in support of these high claims, instead of supporting, utterly subvert them. Thus Hannah Richardson had her justification notified; and yet she denied that her sins were forgiven.' You should say, She doubted of it after a time, when the testimony of God's Spirit was withdrawn. 'Now, either this notification was not so distinct as is pretended, or, if distinct, was notified by one of suspected credit, whom she could not believe. Or, if it was both distinct and credible, she was not of sound understanding if she disbelieved it, nor of sound memory if she' (afterwards, it should be) 'doubted or denied that she had ever received such a message.'

If Webster's spirit be not altered, and that speedily, I shall send him back to Plymouth Dock.[Eleazer Webster was evidently a troublesome preacher. See letter of Feb. 9, 1750.] I trust your own soul is not neglected in the multiplicity of business which comes upon you from other men. O be much in prayer! I am often concerned for you. The Spirit of God be your Guide, and His love your portion for ever. To a Friend [23] NEWINGTON, December 10, 1748. DEAR SIR,--1. I have read your letter with attention, and much approve of the spirit with which it is wrote. You speak in love. I desire to do so too; and then no harm can be done on either side. You appear not to be wedded to your own opinion, but open to farther conviction. I would willingly be of the same temper; not obstinately attached to either side of the question. I am clearly satisfied of the necessity of this--a willingness to see what as yet I see not. For I know an unwillingness to be convinced would utterly blind either you or me; and that if we are resolved to retain our present opinion, reason and argument signify nothing. 2. I shall not therefore think it is time or pains misemployed, to give the whole cause a second hearing; to recite the occasion of every step I have taken, and the motives inducing me so to do; and then to consider whatsoever either you or others have urged on the contrary side of the question.

I suppose you mean, because so exceeding few will follow either your example or mine. I am sorry for it. This only gives me a fresh objection to this unwholesome, expensive food--viz. that it has too much hold on the hearts of them that use it; that, to use a scriptural phrase, they are 'under the power of' this trifle. If it be so, were there no other reason than this, they ought to throw it away at once; else they no more regard St. Paul than they do you or me: for his rule is home to the point,--'All things are lawful for me; but I will not be brought under the power of any.' Away with it, then, however lawful (that is, though it were wholesome as well as cheap), if you are already brought 'under the power of' it. And the fewer they are who follow this rule the greater reason there is that you should add one example more to those few. Though (blessed be God) they are not so few as you suppose. I have met with very many in London who use less of it than they had done for many years, and above an hundred who have plucked out the right eye and cast it from them, who wholly abstain from it. 21. You add, 'But I am equally, yea abundantly, more concerned to set an example in all Christian behaviour.' I grant it: this, therefore, 'ought you to have done, and not to leave the other undone.' 22. But 'one day,' you add, 'I saw your brother drink tea, which he said was for fear of giving offence.'

30. Is it 'not of any importance' to do this I think it is of vast importance. However, 'it is a very small circumstance in self-denial.' It is well if you find it so. I am sure I did not. And I believe the case is the same with many others at this day. But you say, 'I have so many other assaults of self-indulgence, that this is nothing.' 'It is nothing,' said one to a young woman, 'to fast once or twice a week, to deny yourself a little food. Why do not you deny yourself as to anger and fretfulness, as to peevishness and discontent' She replied, 'That I want; so I deny myself in little things first, till I am able to do it in greater.' Neither you nor I can mend her reply. Go thou and do likewise. 31. I have done what I proposed; and, indeed, in many more words than I at first intended. I have told you the occasions of every step I have taken, and the motives inducing me thereto; and have considered what either you or others have urged on the contrary side of the question. And now, the advice I would give upon the whole is this: First, pray earnestly to God for clear light; for a full, piercing, and steady conviction that this is the more excellent way. Pray for a spirit of universal self-denial, of cheerful temperance, of wise frugality; for bowels of mercies; for a kind, compassionate spirit, tenderly sensible of the various wants of your brethren; and for firmness of mind, for a mild, even courage, without fear, anger, or shame. Then you will once more, with all readiness of heart, make this little (or great) sacrifice to God; and withal present your soul and body a living sacrifice, acceptable unto God through Jesus Christ. To Mrs. Jones, of Fonmon Castle [24] LONDON, December 22, 1748.

A farther account is given of them by St. Peter on the very day whereon that promise was fulfilled: 'This is that which was spoken of by the Prophet Joel: And it shall come to pass in the last days, said God, . . . your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams' (Acts ii. 16-17). The account given by St. Paul is a little fuller than this: 'There are diversities of gifts' (carismavtwn, the usual scriptural term for the miraculous gifts of the Holy Ghost), 'but the same Spirit. For to one is given the word of wisdom; to another the gifts of healing; to another the working of' other 'miracles; to another prophecy; to another discernment of spirits; to another divers kinds of tongues; to another the interpretation of tongues: all these worketh that one and the same Spirit, dividing to every man severally as He will.' (1 Cor. xii. 4-11.) Hence we may observe that the chief carivsmata, 'spiritual gifts,' conferred on the apostolical Church were (1) casting out devils; (2) speaking with new tongues; (3) escaping dangers, in which otherwise they must have perished; (4) healing the sick; (5) prophecy, foretelling things to come; (6) visions; (7) divine dreams; and (8) discerning of spirits. Some of these appear to have been chiefly designed for the conviction of Jews and heathens, as the casting out devils and speaking with new tongues; some chiefly for the benefit of their fellow Christians, as healing the sick, foretelling things to come, and the discernment of spirits; and all in order to enable those who either wrought or saw them to 'run with patience the race set before them,' through all the storms of persecution which the most inveterate prejudice, rage, and malice could raise against them. I. 1. You are, first, 'to draw out in order all the principal testimonies which relate to miraculous gifts as they are found in the writings of the Fathers from the earliest ages after the Apostles.'

2. All this time I have been arguing on your own suppositions that these five apostolic Fathers all wrote circular Epistles to the Churches, and yet never mentioned these gifts therein. But neither of these suppositions is true. For (1) Hermas wrote no Epistle at all. (2) Although the rest wrote Epistles to particular Churches (Clemens to the Corinthians, Ignatius to the Romans, &c.), yet not one of them wrote any circular Epistle to the Churches, like those of St. James and St. Peter; unless we allow that to be a genuine Epistle which bears the name of St. Barnabas. (3) You own they all 'speak of spiritual gifts as abounding among the Christians of that age'; but assert, 'These cannot mean anything more than faith, hope, and charity' (ibid.). You assert: but the proof, sir I I want the proof. Though I am but one of the vulgar, yet I am not half so credulous as you apprehend the first Christians to have been. Ipse dixi will not satisfy me: I want plain, clear, logical proof; especially when I consider how much you build upon this--that it is the main foundation whereon your hypothesis stands. You yourself must allow that in the Epistles of St. Paul pneumatikaV carivsmata, 'spiritual gifts,' does always mean more than faith, hope, and charity; that it constantly means 'miraculous gifts.' How, then, do you prove that in the Epistles of St. Ignatius it means quite another thing not miraculous gifts, but only the ordinary gifts and graces of the gospel I thought 'the reader' was to 'find no evasive distinctions in the following sheets' (Preface, p. 31). Prove, then, that this distinction is not evasive, that the same words mean absolutely different things. Till this is clearly and solidly done, reasonable men must believe that this and the like expressions mean the same thing in the writings of the apostolical Fathers as they do in the writings of the Apostles--namely, not the ordinary graces of the gospel, but the extraordinary gifts of the Holy Ghost.

7. But it would have been strange, if you had not somewhere brought in the famous phoenix of Clemens Romanus. And yet you are very merciful upon that head, barely remarking concerning it that 'he alleged the ridiculous story of the phoenix as a type and proof of the resurrection. Whether all the heathen writers treat it as nothing else but a mere fable I know not.' (Page 55.) But that it is so is certain, and consequently the argument drawn from it is weak and inconclusive. Yet it will not hence follow either that Clemens was a wicked man or that he had none of the extraordinary gifts of the Spirit. 8. There is no real blemish to be found in the whole character of St. Polycarp. But there is one circumstance left upon record concerning him which has the appearance of weakness. And with this you do not fail to acquaint your reader at a convenient season--namely, 'that in the most ancient dispute concerning the time of holding Easter, St. Polycarp and Anicetus severally alleged apostolic tradition for their different practice' (page 60). And it is not improbable that both alleged what was true; that in a point of so little importance the Apostles varied themselves, some of them observing it on the fourteenth day of the moon, and others not. But, be this as it may, it can be no proof either that Polycarp was not an holy man or that he was not favoured with the extraordinary as well as ordinary gifts of the Spirit.

9. With regard to the narrative of his martyrdom, you affirm, 'It is one of the most authentic pieces in all primitive antiquity' (page 124). I will not vouch for its authenticity; nor, therefore, for the story of the dove, the flame forming an arch, the fragrant smell, or the revelation to Pionius. But your attempt to account for these things is truly curious. You say: 'An arch of flame round his body is an appearance which might easily happen from the common effects of wind. And the dove said to fly out of him might be conveyed into the wood which was prepared to consume him.' (Page 229.) How much more naturally may we account for both by supposing the whole to be a modern fiction, wrote on occasion of that account mentioned by Eusebius, but lost many ages ago!But, whatever may be thought of this account of his death, neither does this affect the question whether during his life he was endued with the miraculous gifts of the Holy Ghost. 10. There is one of those whom you style apostolic Fathers yet behind, of whom you talk full as familiarly as of the rest; I mean Hermas: 'to whom,' you say, 'some impute the fraud of forging the Sibylline books' (page 37). It would not have been amiss if you had told us which of the ancients, whether Christian, Jew, or heathen, ever accused him of this. If none ever did, some will be apt to think it is giving a person but hard measure to bring an accusation against him which never was heard of till sixteen hundred years after his death.

'Theophilus, Bishop of Antioch, who lived in the same age, speaks of casting out devils as then common in the Church' (ibid.). 12. 'Tertullian, who flourished toward the end of the second century, challenges the heathen magistrates to 'call before their tribunals any person possessed with a devil. And if the evil spirit, when commanded by any Christian, did not confess himself to be a devil, who elsewhere called himself a god, they should take the life of that Christian."' (Ibid.) 'Minutius Felix, supposed to have wrote in the beginning of the third century, addressing himself to his heathen friend, says, " The greatest part of you know what confessions the demons make concerning themselves, when we expel them out of the bodies of men"' (page 13). 13. 'Origen, something younger than Minutius, declares that there remained still the manifest indications of the Holy Spirit. " For the Christians," says he, " cast out devils, perform many cures, foretell things to come. And many have been converted to Christianity by visions. I have seen many examples of this sort."' (Page 14.) In another place he says: 'Signs of the Holy Ghost were shown at the beginning of the teaching of Jesus' (not, as you translate it, 'miracles began with the preaching of Jesus'; that is quite a different thing); ' more were shown after His ascension, but afterwards fewer. However, even now there are still some remains of them with a few, whose souls are cleansed by the word and a life conformable to it.'(Page 15.) Again: 'Some,'says he, 'heal the sick. I myself have seen many so healed, of loss of senses, madness, and innumerable other evils which neither men nor devils can cure.'(Ibid.)' And this is done, not by magical arts, but by prayer and certain plain adjurations such as any common Christian may use; for generally common men do things of this kind' (page 16).

14. 'Cyprian, who wrote about the middle of the third century, says, " Beside the visions of the night, even in the daytime innocent children among us are filled with the Holy Spirit, and in ecstasies see and hear and speak those things by which God is pleased to admonish and instruct us"' (ibid.). Elsewhere he particularly mentions the casting out of devils: 'which,'says he, 'either depart immediately or by degrees, according to the faith of the patient or the grace of him that works the cure'(page 17). 'Arnobius, who is supposed to have wrote in the year of Christ 303, tells us, " Christ appears even now to men unpolluted and eminently holy who love Him; whose very name puts evil spirits to flight, strikes their prophets dumb, deprives the soothsayers of the power of answering, and frustrates the acts of arrogant magicians"' (page 18). 'Lactantius, who wrote about the same time, speaking of evil spirits, says, " Being adjured by Christians, they retire out of the bodies of men, confess themselves to be demons, and tell their names, even the same which are adored in the temples "' (ibid.). 15. 'These,' you say, 'are the principal testimonies which assert miraculous gifts through the first three centuries; which might be supported by many more of the same kind from the same as well as different writers. But none will scruple to risk the fate of the cause upon these.' (Page 19.) Thus far I do not scruple it. I do not doubt but the testimonies of these nine witnesses, added to the evidence of the apostolic Fathers, will satisfy every impartial man with regard to the point in question. Yet I see no cause, if there are nine witnesses more, to give up their evidence; seeing you may possibly raise objections against these which the others are unconcerned in. If, then, you should invalidate what I have to reply in behalf of the witnesses now produced, you will have done but half your work. I shall afterwards require a fair hearing for the others also.

III. 1. You are, 'thirdly, to show the particular characters and opinions of those Fathers who attest these gifts.' Suffer me to remind you that you mentioned nine of these--Justin, Irenaeus, Theophilus, Tertullian, Minutius Felix, Origen, Cyprian, Arnobius, and Lactantius. You are therefore now to show what were 'the particular characters and opinions of these Fathers.' Indeed, I should think their opinions had small relation to the question. But, since you think otherwise, I am prepared to hear you. You premise 'that an unexceptionable witness must have' (page 26) both judgement and honesty; and then, passing over the apostolic Fathers as supposing them on your side, endeavour to show that these other Fathers had neither. 2. You begin with Justin Martyr, who, you say, 'frequently affirms that the miraculous gift of expounding the Holy Scriptures or the mysteries of God was granted to himself by the special grace of God' (page 27). Upon which I observe: (1) It has not yet been agreed among learned men that declaring 'the mysteries of God' is the same thing with 'expounding the Holy Scriptures.' (2) It is not clear that Justin does affirm his being endued either with one or the other--at least, not from the passages which you cite. The first, literally translated, runs thus: 'He hath revealed to us whatsoever things we have understood by His grace from the Scriptures also.' [jApekavlmyen ejn hJmi'n pavnta o{sa kaiV ajpoV tw'n grafw'n diaV th'" cavrito" aujtou' nenohvkamen (Dial. Part ii).] The other: 'I have not any such power; but God has given me the grace to understand His Scriptures.'[OujdeV gaVr duvnami" ejmoiV toiuvth ti" e[stin, ajllaV cavri" paraV qeou" ejdovqh moi eij" toV sunievnai taV" grafaV" aujtou' (Dial. Part ii.).] Now, sir, by which of these does it appear that Justin affirms he had the miraculous gift of expounding the Scriptures

9. You seem sensible of this, and therefore add, fifthly: 'It will be said, perhaps, that these instances show a weakness of judgement, but do not touch the credit of Justin as a witness of fact' (page 29). But can you scrape up nothing from all the dunghills of antiquity that does I dare say you will do your utmost. And, first, you reply: 'The want of judgement alone may in some cases disqualify a man from being a good witness. Thus Justin himself was imposed upon by those of Alexandria, who showed him some old ruins under the name of cells. And so he was by those who told him there was a statue at Rome inscribed " Simoni Deo Sancto," whereas it was really inscribed " Semoni Sanco Deo," to an old deity of the Sabines. Now,' say you, 'if he was deceived in such obvious facts, how much more easily would he be deceived by subtle and crafty impostors!' (Pages 40-1.) Far less easily. A man of good judgement may be deceived in the inscriptions of statues and points of ancient history. But, if he has only eyes and ears and a small degree of common sense, he cannot be deceived in facts where he is both an eye-and ear witness. 10. For a parting blow you endeavour to prove, sixthly, that Justin was a knave as well as a fool. To this end you remark that 'he charges the Jews with erasing three passages out of the Greek Bible; one whereof stands there still, and the other two were not expunged by some Jew, but added by some Christian. Nay, that able critic and divine, John Croius [Jean Croius or De Croi, Protestent Minister of Usez, wrote theological works in Latin; he died in 1659.]' (you know when to bestow honourable appellations), 'says Justin forged and published this passage for the confirmation of the Christian doctrine, as well as the greatest part of the Sibylline oracles and the sentences of Mercurius.' (Page 42.)

4. You object, thirdly, that when 'Autolycus, an eminent heathen, scarce forty years after this, said to Theophilus, Bishop of Antioch, " Show me but one raised from the dead, that I may see and believe" (ibid.), Theophilus could not.' Supposing he could not, I do not see that this contradicts the testimony of Irenaeus; for he does not affirm (though you say he does) that this was 'performed, as it were, in every parish or place where there was a Christian Church' (page 72). He does not affirm that it was performed at Antioch; probably not in any Church, unless where a concurrence of important circumstances required it. Much less does he affirm that the persons raised in France would be alive forty years after. Therefore--although it be granted (1) that the historians of that age are silent; (2) that the heathens said the thing was impossible; and (3) that Theophilus did not answer the challenge of the heathen Autolycus--all this will not invalidate in any degree the express testimony of Irenaeus or prove that none have been raised from the dead since the days of the Apostles. Section II. 1. 'The next gift is that of healing the sick, often performed by anointing them with oil; in favour of which,' as you observe, 'the ancient testimonies are more full and express' (page 75). But 'this,' you say, 'might be accounted for without a miracle, by the natural efficacy of the oil itself' (page 76). I doubt not. Be pleased to try how many you can cure thus that are blind, deaf, dumb, or paralytic; and experience, if not philosophy, will teach you that oil has no such natural efficacy as this.

3. But 'leaders of sects,' you say, 'whatever principles they pretend to, have seldom scrupled to use a commodious lie' (page 83). I observe you are quite impartial here. You make no exception of age or nation. It is all one to you whether your reader applies this to the son of Abdallah or the Son of Mary. And yet, sir, I cannot but think there was a difference. I fancy the Jew was an honester man than the Arabian; and though Mahomet used many a commodious lie, yet Jesus of Nazareth did not. 4. However, 'Not one of these Fathers made any scruple of using the hyperbolical style' (that is, in plain English, of lying), 'as an eminent writer of ecclesiastical history declares' (ibid.). You should have said an impartial writer. For who would scruple that character to Mr. Le Clerc And yet I cannot take either his or your bare word for this. Be pleased to produce a little proof. Hitherto you have proved absolutely nothing on the head, but (as your manner is) taken all for granted. 5. You next relate that famous story from Tertullian: 'A woman went to the theatre, and returned possessed with a devil. When the unclean spirit was asked how he dared to assault a Christian, he answered, " I found her on my own ground."' (Ibid.) After relating another, which you endeavour to account for naturally, you intimate that this was a mere lie of Tertullian's. But how is that proved Why, 'Tertullian was an utter enemy to plays and public shows in the theatre.' He was so; but can we infer from thence that he was an utter enemy to common honesty 6. You add: 'The Fathers themselves own that even the Jews, yea, and the heathens, cast out devils. Now, it will be granted that these Jewish and heathen exorcists were mere cheats and impostors. But the Fathers believed they really cast them out. Now, if they could take their tricks for the effects of a supernatural power, well might they be deceived by their own impostors. Or they might think it convenient to oppose one cheat to another.' (Pages 84, 87-8.)

12. You observe, fifthly, 'that, whereas this power of casting out devils had hitherto been in the hands only of the meaner part of the laity' (that wants proof), 'it was about the year 367 put under the direction of the clergy; it being then decreed by the Council of Laodicea that none should be exorcists but those appointed (or ordained) by the bishop. But no sooner was this done, even by those who favoured and desired to support it, than the gift itself gradually decreased and expired.' (Page 95.) You here overthrow, not only your immediately preceding observation (as usual), but likewise what you have observed elsewhere--that the exorcists began to be ordained 'about the middle of the third century' (page 86). If so, what need of decreeing it now, above an hundred years after Again: If the exorcists were ordained an hundred years before this Council sat, what change was made by the decree of the Council Or how came the power of casting out devils to cease upon it You say the bishops still favoured and desired to support it. Why, then, did they not support it It must have been they (not the poor exorcists, who were but a degree above sextons) who had hitherto kept such numbers of them in pay. What was become of them now Were all the groaners and howlers dead, and no more to be procured for money Or rather, did not the bishops, think you, grow covetous as they grew rich, and so kept fewer and fewer of them in pay, till at length the whole business dropped 13. These are your laboured objections against the great promise of our Lord, 'In My name shall they cast out devils'; whereby (to make sure work) you strike at Him and His Apostles just as much as at the primitive Fathers. But, by a strange jumble of ideas in your head, you would prove so much that you prove nothing. By attempting to show all who claimed this power to be at once both fools and knaves, you have spoiled your whole cause, and in the event neither shown them to be one nor the other; as the one half of your argument all along just serves to overthrow the other. So that, after all, the ancient testimonies touching this gift remain firm and unshaken.

Section IV. I. You told us above that 'the fourth miraculous gift was that of prophesying; the fifth, of seeing visions; the sixth, of discovering the secrets of men' (page 72). But here you jumble them all together, telling us, 'The next miraculous gift is that of prophetic visions and ecstatic trances' (ecstatic ecstasies you might have said) 'and the discovery of men's hearts' (page 96). But why do you thrust all three into one Because, you say, 'these seem to be the fruit of one spirit.' Most certainly they are, whether it was the Spirit of Truth or (as you suppose) the spirit of delusion. 2. However, it is the second of these on which you chiefly dwell (the fifth of those you before enumerated), taking but little notice of the fourth, 'foretelling things to come,' and none at all of the sixth, 'discovering the secrets of men.' The testimonies, therefore, for these remain in full force, as you do not even attempt to invalidate them. With regard to visions or ecstasies, you observe, first, that Tertullian calls ecstasy 'a temporary loss of senses' (page 97). It was so of the outward senses, which were then locked up. You observe, secondly, that 'Suidas' [Suidas, placed about A.D. 975-1025, reputed author of a Greek Lexicon which contains many passages from authors whose works are lost.] (a very primitive writer, who lived between eight and nine hundred years after Tertullian) 'says that of all the kinds of madness that of the poets and prophets was alone to be wished for.' I am at a loss to know what this is brought to prove. The question is, Were there visions in the primitive Church You observe, thirdly, that Philo the Jew says (I literally translate his words, which you do not; for it would not answer your purpose), 'When the divine light shines, the human sets; but when that sets, this rises. This uses to befall the prophets' (page 98). Well, sir, and what is this to the question Why, 'from these testimonies,' you say, 'we may collect that the vision or ecstasy of the primitive Church was of the same kind with those of the Delphic Pythia or the Cumaean Sibyl.'

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.

13. From Justin Martyr also you cite but part of a sentence. He speaks very nearly thus: 'That the Spirit of God, descending from heaven, and using righteous men as the quill strikes the harp or lyre, may reveal unto us the knowledge of divine and heavenly things.' And does Justin expressly affirm in these words that all the Prophets were 'transported out of their senses' Tertullian's words are: 'A man being in the Spirit, especially when he beholds the glory of God, must needs lose sense.' ['Necesse est, excidat sensu.'] Now, as it is not plain that he means hereby 'lose his understanding' (it being at least equally probable that he intends no more than losing for the time the use of his outward senses), neither can it be said that Tertullian expressly affirms, 'The Prophets were all out of their senses.' Therefore you have not so much as one Father to vouch for what you say was 'the current opinion in those days.' 14. I doubt not but all men of learning will observe a circumstance which holds throughout all your quotations. The strength of your argument constantly lies in a loose and paraphrastical manner of translating. The strength of mine lies in translating all in the most close and literal manner; so that closeness of translation strengthens mine in the same proportion as it weakens your arguments: a plain proof of what you elsewhere observe, that you use 'no subtle refinements or forced constructions' (Preface, p. 31). 15. But to return to Cyprian. 'I cannot forbear,' you say, 'relating two or three more of his wonderful stories. The first is, A man who had denied Christ was presently struck dumb: the second, A woman who had done so was seized by an unclean spirit, and soon after died in great anguish: the third, of which he says he was an eye-witness, is this,--The heathen magistrates gave to a Christian infant part of what had been offered to an idol. When the deacon forced the consecrated wine on this child, it was immediately seized with convulsions and vomiting; as was a woman who had apostatized, upon taking the consecrated elements.' (Pages 112-13.) The other two relations Cyprian does not affirm of his own personal knowledge.

'Now, what can we think,' say you, 'of these strange stories, but that they were partly forged, partly dressed up in this tragical form, to support the discipline of the Church in these times of danger and trial' (Page 115.) Why, many will think that some of them are true even in the manner they are related; and that, if any of them are not, Cyprian thought they were, and related them in the sincerity of his heart. Nay, perhaps some will think that the wisdom of God might 'in those times of danger and trial' work things of this kind for that very end, 'to support the discipline of the Church.' And till you show the falsehood, or at least the improbability, of this, Cyprian's character stands untainted; not only as a man of sense (which you yourself allow), but likewise of eminent integrity; and consequently it is beyond dispute that visions, the fifth miraculous gift, remained in the Church after the days of the Apostles. Section V. 1. 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."'

3. 'But no other Father has made the least claim to it' (page 120). Perhaps none of those whose writings are now extant--at least, not in those writings which are extant. But what are these in comparison of those which are lost And how many were burning and shining lights within three hundred years after Christ who wrote no account of themselves at all--at least, none which has come to our hands But who are they that speak of it as a gift peculiar to the times of the Apostles You say, 'There is not a single Father who ventures to speak of it in any other manner' (ibid.). Well, bring but six Ante-Nicene Fathers who speak of it in this manner, and I will give up the whole point. 4. But you say, 'After the apostolic times there is not in all history one instance even so much as mentioned of any particular person who ever exercised this gift' (ibid.). You must mean either that the heathens have mentioned no instance of this kind (which is not at all surprising), or that Irenaeus does not mention the names of those many persons who in his time exercised this gift. And this also may be allowed without affecting in any wise the credibility of his testimony concerning them. 5. I must take notice here of another of your postulatums which leads you into many mistakes. With regard to past ages, you continually take this for granted: 'What is not recorded was not done.' But this is by no means a self-evident axiom--nay, possibly it is not true. For there may be many reasons in the depth of the wisdom of God for His doing many things at various times and places, either by His natural or supernatural power, which were never recorded at all. And abundantly more were recorded once, and that with the fullest evidence, whereof, nevertheless, we find no certain evidence now, at the distance of fourteen hundred years.

6. Perhaps this may obtain in the very case before us. Many may have spoken with new tongues of whom this is not recorded--at least, the records are lost in a course of so many years. Nay, it is not only possible that it may be so, but it is absolutely certain that it is so: and you yourself must acknowledge it; for you acknowledge that the Apostles when in strange countries spoke with strange tongues--that St. John, for instance, when in Asia Minor, St. Peter when in Italy (if he was really there), and the other Apostles when in other countries, in Parthia, Media Phrygia, Pamphylia, spoke each to the natives of each in their own tongues the wonderful works of God. And yet there is no authentic record of this: there is not in all history one well-attested instance of any particular Apostle's exercising this gift in any country whatsoever. Now, sir, if your axiom were allowed, what would be the ,consequence Even that the Apostles themselves no more spoke with tongues than any of their successors. 7. I need, therefore, take no trouble about your subsequent reasonings, seeing they are built on such a foundation. Only I must observe an historical mistake which occurs toward the bottom of your next page. Since the Reformation, you say, 'this gift has never once been heard of or pretended to by the Romanists themselves' (page 122). But has it been pretended to (whether justly or not) by no others, though not by the Romanists Has it 'never once been heard of' since that time Sir, your memory fails you again: it has undoubtedly been pretended to, and that at no great distance either from our time or country. It has been heard of more than once no farther off than the valleys of Dauphiny. Nor is it yet fifty years ago since the Protestant inhabitants of those valleys so loudly pretended to this and other miraculous powers as to give much disturbance to Paris itself. And how did the King of France confute that presence and prevent its being heard any more Not by the pen of his scholars, but by (a truly heathen way) the swords and bayonets of his dragoons.

15. This is the plain, naked portraiture of a Christian. But be not prejudiced against him for his name. Forgive his particularities of opinion and (what you think) superstitious modes of worship. These are circumstances but of small concern, and do not enter into the essence of his character. Cover them with a veil of love, and look at the substance--his tempers, his holiness, his happiness. Can calm reason conceive either a more amiable or a more desirable character Is it your own Away with names! Away with opinions! I care not what you are called. I ask not (it does not deserve a thought) what opinion you are of, so you are conscious to yourself that you are the man whom I have been (however faintly) describing. Do not you know you ought to be such Is the Governor of the world well pleased that you are not Do you (at least) desire it I would to God that desire may penetrate your inmost soul, and that you may have no rest in your spirit till you are, not only almost, but altogether a Christian! Section II. 1. The second point to be considered is, What is real, genuine Christianity whether we speak of it as a principle in the soul or as a scheme or system of doctrine. Christianity, taken in the latter sense, is that system of doctrine which describes the character above recited, which promises it shall be mine (provided I will not rest till I attain), and which tells me how I may attain it. 2, First. It describes this character in all its parts, and that in the most lively and affecting manner. The main lines of this picture are beautifully drawn in many passages of the Old Testament. These are filled up in the New, retouched and finished with all the art of God. The same we have in miniature more than once, particularly in the 13th chapter of the former Epistle to the Corinthians and in that discourse which St. Matthew records as delivered by our Lord at His entrance upon His public ministry.

Or do you condemn the preaching on Hahham Mount -- in particular, to the colliers of Kingswood If you doubt whether this has done any real good, it is a very easy thing to be informed. And I leave it with all impartial men whether the good which has in fact been done by preaching there, and which could not possibly have been done any other way, does not abundantly ‘justify the irregularity of it’ (page 15). 5. But you think I am herein inconsistent with myself. For I say, ‘The uncommonness is the very circumstance that recommends it.’ (I mean, that recommended it to the colliers in Kingswood.) And yet I said but a page or two before, ‘We are not suffered to preach in the churches, else we should prefer them to any places whatsoever.’ Sir, I still aver both the one and the other. I do prefer the preaching in a church when I am suffered; and yet, when I am not, the wise providence of God overrules this very circumstance for good, many coming to hear because of the uncommonness of the thing who would otherwise not have heard at all. 6. Your second charge is that I ‘abuse the clergy, throw out so much gall of bitterness against them, and impute this black art of calumny to the Spirit and power given from God’ (page 15). Sir, I plead Not guilty to the whole charge. And you have not cited one line to support it. But if you could support it, what is this to the point in hand I presume calumny is not enthusiasm. Perhaps you will say, ‘But it is something as bad.’ True; but it is nothing to the purpose: even the imputing this to the Spirit of God, as you here represent it, is an instance of art, not of enthusiasm. 7. You charge me, thirdly, with ‘putting on a sanctified appearance, in order to draw followers, by a demure look, precise behavior, and other marks of external piety. For which reason,’ you say, ‘Mr. Wesley made and renewed that noble resolution not willingly to indulge himself in the least levity of behavior or in laughter -- no, not for a moment; to speak no word not tending to the glory of God, and not a little of worldly things.’ (Pages 18-19.)

‘Here we have,’ say you, ‘the true spirit and very essence of enthusiasm, which sets men above carnal reasoning 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 Savior.”’ 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 madness, there are several scriptural expressions both from the Old and New Testament. At first I imagined you did not know them, those being books which you did not seem to be much acquainted with. But, upon laying circumstances together, I rather suppose you was glad of so handsome an opportunity to make as if you aimed at me, that you might have a home-stroke at some of those old enthusiasts. 25. The next words which you cite from me as a proof of my enthusiasm are, ‘The power of God was in an unusual manner present’ (page 61). I mean many found an unusual degree of that peace, joy, and love which St. Paul terms ‘the fruit of the Spirit.’ And all these, in conformity to his doctrine, I ascribe to the power of God. I know you, in conformity to your principles, ascribe them to the power of nature. But I still believe, according to the old, scriptural hypothesis, that whenever, in hearing the word of God, men are filled with peace and love, God ‘confirms that word by the Holy Ghost given unto those that hear it.’

30. You are sadly at a loss under the article of ecstasies and raptures to glean up anything that will serve your purpose. At last, from ten or twelve tracts, you pick out two lines; and those the same you had mentioned before; My soul was got up into the holy mount. I had no thought of coming down again into the body.’ And truly you might as well have let these alone; for if by ‘ecstasy’ you mean trance, here is no account of any such, but only of one ‘rejoicing’ in God ‘with joy unspeakable and full of glory.’ With the ‘girl of seven years old’ (page 77) I have nothing to do; though you honestly tack that relation to the other, in order to make me accountable for both. But all is fair toward a M Methodist. 31. What I assert concerning Peter Wright (page 79) is this: (1) that he gave me that relation (Whether I believed it or no, I did not say); (2) that he died within a month after. [] Now, sir, give us a cast of your office. From these two propositions extract a proof of my being an enthusiast. You may full as easily prove it from these as from the words you quote next: ‘God does now give remission of sins and the gift of the Holy Ghost, and often in dreams and visions of God.’ ‘But afterwards,’ you say, ‘I speak more distrustfully’ (page 79). Indeed, I do not; but I guard against enthusiasm in those words, part of which you have recited. The whole paragraph runs thus:

2. But, before I proceed, I must beg leave to ask, who is this evidence against the other five Why, one that neither dares show his face nor tell his name or the place of his abode; one that is ashamed (and truly not without cause) of the dirty work he is employed in, so that we could not even conjecture who he was but that his speech bewrayeth him. How much credit is due to such an evidence let any man of reason judge. 3. This worthy witness falls foul upon Mr. Cownley, and miserably murders a tale he has got by the end (page 13). Sir, Mr. M[assiot] is nothing obliged to you for bringing the character of his niece into question. He is perfectly satisfied that Mr. Cownley acted in that whole affair with the strictest regard both to honor and conscience. You next aver that Mr. Reeves ‘asked a young woman whether she had a mind to go to hell with her father’ (page 16). It is possible. I will neither deny nor affirm it without some better proof. But suppose he did; unless I know the circumstances of the case, I could not say whether he spoke right or wrong. 4. But what is this to the ‘monstrous, shocking, amazing blasphemy spoken by Mr. Charles Wesley who one day,’ you say, ‘preaching on Hammond's Marsh, called out, “Has any of you got the Spirit” and when none answered said, “I am sure some of you have got it; for I feel virtue go out of me”’ (page 18). Sir, do you expect any one to believe this story I doubt it will not pass even at Cork; unless with your wise friend who said, ‘Methodists! Aye, they are the people who place all their religion in wearing long whiskers.’ 5. In the same page you attack Mr. Williams for applying those words, ‘I thy Maker am thy husband.’ Sir, by the same rule that you conclude ‘these expressions could only flow from a mind full of lascivious ideas,’ you may conclude the 45th Psalm to be only a wanton sonnet and the Canticles a counterpart to Rochester's poems. [John Wilmot, second Earl of Rochester (1647-80), poet and libertine, friend of Charles II and the second Duke of Buckingham, wrote amorous lyrics.]

8. So far I have been pleading for others. But I am now called to answer for myself; for ‘Theophilus [A letter signed 'Theophilus' appeared in the Gentleman’s Magaxine, 1751, p. 115, affirming that Whitefield and others had taught ‘that man by nature is half brute and half devil.’ See Green's Anti-Methodist Publications, No. 228.] and John Wesley,’ say you, ‘seem to me the same individual person’ (page 4). They may seem so to you, but not to any who knows either my style or manner of writing. Besides, if it had been mine, it would have borne my name; for I do not love fighting in the dark. But were not ‘a great number’ of those books ‘brought from Dublin to be dispersed throughout the city’ Not by me, not by my order, nor to my knowledge. However, I thank you again for dispersing them. 9. But ‘while charity stands in the front of Christian graces, the author of such a book can have none of that grace; for you must allow the vulgar to think’ (page 16). Malapropos enough, a lively saying; but, for any use it is of, it may stand either in the front or rear of the sentence. The argument itself is something new. A man knocks me down; I cry, ‘Help I help I or I shall be murdered!’ He replies, ‘While charity stands in the front of Christian graces, the author of such a cry can have none of that grace.’ So now you have shown to all the world ‘the uncharitable and consequently unchristian spirit of Methodism.’ What l because the Methodists cry out for help before you have beat out their brains What grimace is this! His Majesty's quiet, loyal, Protestant subjects are abused, insulted, outraged, beaten, covered with dirt, rolled in the mire, bruised, wounded with swords and hangers, murdered, have their houses broke open, their goods destroyed, or carried away before their face; and all this in open day, in the face of the sun, yet without any remedy! And those who treat them thus are ‘charitable’ men! brimful of a Christian spirit ! But if they who are so treated appeal to the common sense and reason of mankind, you gravely cry, ‘See the uncharitable, the unchristian spirit of Methodism!’

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

5. Yet I was sorry to see your Lordship’s authority cited on such an occasion; inasmuch as many of his readers, not considering the man, may think your Lordship did really countenance such a writer; -- one that turns the most serious, the most awful, the most venerable things into mere farce; that makes the most essential parts of real, experimental religion matter of low buffoonery; that, beginning at the very rise of it in the soul, namely, ‘repentance towards God, a broken and a contrite heart,’ goes on to ‘faith in our Lord Jesus Christ’ whereby ‘he that believeth is born of God,’ to ‘the love of God shed abroad in the heart,’ attended with ‘peace and joy in the Holy Ghost,’ to our subsequent ‘wrestling not’ only ‘with flesh and blood, but with principalities and powers and wicked spirits in high places,’ and thence to ‘perfect love’ the ‘loving the Lord our God with all our heart, mind, soul, and strength’; and treats on every one of these sacred topics with the spirit and air of a merry-andrew. What advantage the common enemies of Christianity may reap from this your Lordship cannot be insensible.

10. That their Church cannot err, and of consequence ought to be implicitly believed and obeyed. Thirdly. I approve many things in their practice; yet even this I cannot admire in the following instances: 1. I do not admire their conforming to the word by useless, trifling conversation; by suffering sin upon their brother, without reproving even that which is gross and open; by levity in the general tenor of their behavior, not walking as under the eye of the great God; and, lastly, by joining in the most trifling diversions in order to do good. 2. I do not admire their dose, dark, reserved behavior, particularly toward strangers. The spirit of secrecy is the spirit of their community, often leading even into guile and dissimulation. One may observe in them much cunning, much art, much evasion and disguise. They often appear to be what they are not, and not to be what they are. They so study to become all things to all men, as to take the color and shape of any that are near them directly contrary to that openness, frankness, and plainness of speech so manifest in the Apostles and primitive Christians. 3. I do not admire their confining their beneficence to the narrow bounds of their own Society. This seems the more liable to exception as they boast of possessing so immense riches. In his late book the Count particularly mentions how many hundred thousand florins a single member of their Church has lately expended and how many hundred thousand crowns of yearly rent the nobility and gentry only of his Society enjoy in one single country. Meantime do they, all put together, expend one hundred thousand, yea, one thousand or one hundred, in feeding the hungry or clothing the naked of any sorry but their own

4. I do not admire the manner wherein they treat their opponents. I cannot reconcile it either to love, humility or sincerity. Is utter contempt or settled disdain consistent with love or humility And can it consist with sincerity to deny any charge which they know in their conscience is true to say those quotations are unjust which are literally copied from their own books to affirm their doctrines am mis-represented when their own sense is given in their own words to cry, ‘Poor man! He is quite dark; he is utterly blind; he knows nothing of our doctrines!’ though they cannot point out one mistake this blind man has made or confute one assertion he has advanced Fourthly. I least of all admire the effects their doctrine has had on some who have lately begun to hear them. For - 1. It has utterly destroyed their faith, their inward ‘evidence of things not seen,’ the deep conviction they once had that the Lamb of God had taken away their sins. Those who before had the witness in themselves of redemption in the blood of Christ, who had the Spirit of God clearly witnessing with their spirit that they were the children of God, after hearing these but a few times, began to doubt; then reasoned themselves into utter darkness; and in a while affirmed, first, that they had no faith now (which was true), and soon after, that they never had any. And this was not the accidental but natural effect of that doctrine that there are no degrees in faith, and that none has any faith who is liable at any time to any degree of doubt or fear; as well as of that dark, unintelligible, unscriptural manner wherein they affect to speak of it.

I expect you will answer: ‘Nay, they are the most plain, simple preachers of any in the whole world. Simplicity is their peculiar excellence.’ I grant one sort of simplicity is; a single specimen whereof may suffice. One of their eminent preachers, describing at Fetter Lane ‘the childhood of the Lamb,’ observed that ‘His mother might send Him out one morning for a halfpenny-worth of milk; that, making haste back, He might fall and break the porringer; and that He might work a miracle to make it whole again, and gather up the milk into it.’ Now, can you really admire this kind of Simplicity or think it does honor to ‘God manifest in the flesh’ 2. Their preaching has destroyed the love of God in many souls; which was the natural effect of destroying their faith, as well as of teaching them to grieve the Holy Spirit of God by ascribing His gift to imagination and animal spirits; and of perplexing them with senseless, unscriptural cautions against the selfish love of God; in which it is not easy to say whether nonsense or blasphemy is the chief ingredient.

5. This preaching destroys true, genuine simplicity. Let a plain, open-hearted man, who hates controversy and loves the religion of the heart, go but a few times to Fetter Lane, and he begins to dispute with every man he meets; he draws the sword and throws away the scabbard; and if he happens to be hard-pressed by Scripture or reason, he has as many turns and fetches as a Jesuit; so that it is out of the power of a common man even to understand, much more to confute him. 6. Lastly, I have known a short attendance on this preaching destroy both gratitude, justice, mercy, and truth. Take one only, but a terrible proof of this. One whom you know was remarkably exact in keeping his word. He is now (after hearing them but a few months) as remarkable for breaking it; being infinitely more afraid of a legal than of a lying spirit! more jealous of the works of the law than of the works of the devil! He was cutting off every possible expense in order to do justice to all men: he is now expending large sums in mere superfluities. He was merciful after his power if not beyond his power -- Listening attentive to the wretch’s cry, The groan low-murmured and the whispered sigh. [From the Poems of Samuel Wesley jun., ‘To the Memory of Dr. Gastrell Bishop of Chester.’ The original reads thus: Listening attentive to the wretch's cry, The griefs low-whispered, and the stifled sigh. See W.H. S. v. 115.] But the bowels of his compassion are now shut up; he has been in works too long already; so now, to prove his faith, he lets the poor brother starve, for whom Christ died! If he loved any one under the sun more than his own soul, it was the instrument by whom God had raised him from the dead; he assured him to the utmost of his power; he would defend him even before princes. But he is now unconcerned whether he sinks or swims; he troubles not himself about it. Indeed, he gives him -- good words; that is, before his face: but behind his back he can himself rail at him by the hour, and vehemently maintain, not that he is mistaken in a few smaller point, but that he ‘preaches another God, not Jesus Christ.’

So far all are agreed. But what is the stated means of feeding and comforting believers What is the means, as of begetting spiritual life where it is not, so of sustaining and increasing it where it is Here they devide. Some think preaching the law only; other, preaching the gospel only. I think neither the one nor the other; but duly mixing both, in every place, if not in every sermon. I think the right method of preaching is this. At our first beginning to preach at any place, after a general declaration of the love of God to sinners and His willingness that they should be saved, to preach the law in the strongest, the closest the most searching manner possible; only intermixing the gospel here and there, and showing it, as it were, afar off. After more and more persons are convinced of sin, we may mix more and more of the gospel, in order to beget faith, to raise into spiritual life those whom the law hath rain; but this is not to be done too hastily neither. Therefore it is not expedient wholly to omit the law; not only because we may web suppose that many of our hearers are still unconvinced, but because otherwise there is danger that many who are convinced will heal their own wounds slightly: therefore it is only in private converse with a thoroughly convinced sinner that we should preach nothing but the gospel.

I think it has likewise done great harm to their hearers, diffusing among them their own prejudice against the other preachers; against their ministers, me in particular (of which you have been an undeniable instance); against the scriptural Methodist manner of preaching Christ, so that they could no longer bear sound doctrine -- they could no longer hear the plain old truth with profit or pleasure, nay hardly with patience. After hearing such preachers for a time, you yourself (need we father witnesses) could find in my preaching ‘no food for your soul,’ nothing to ‘strengthen you in the way,’ no ‘inward experience of a believer’; ‘it was all barren and dry’: that is, you had no taste for mine or John Nelson’s preaching; it nether refreshed nor nourished you. Why, this is the very thing I assert: that the ‘gospel preachers’ so called corrupt their hearers; they vitiate their taste, so that they cannot relish sound doctrine; and spoil their appetite, so that they cannot turn it into nourishment; they, as it were, feed them with sweetmeats, till the genuine wine of the kingdom seems quite insipid to them. They give them cordial upon cordial, which make them all life and spirit for the present; but meantime their appetite is destroyed, so that they can neither retain nor digest the pure milk of the Word. Hence it is that (according to the constant observation I have made in all parts both of England and Ireland) preachers of this kind (though quite the contrary appears at firs) spread death, not life, among their hearers. As soon as that flow of spirits goes off, they are without life, without power, without any strength or rigor of soul; and it is extremely difficult to recover them, because they still cry out, ‘Cordials, cordials!’ of which they have had too much already, and have no taste for the food which is convenient for them. Nay, they have an utter aversion to it, and that confirmed by principle, having been taught to call it husks, if not poison. How much more to those bitters which are previously needful to restore their decayed appetite!

You add: ‘Sometimes they are so far from fearing death that they wish it. But the keenness of the edge is soon blunted. They are full of dreadful apprehensions that the clergy intend to murder them.’ Do, you mean me, sir I plead, Not guilty. I never had any such apprehension. Yet I suppose you designed the compliment for me by your dragging in two or three broken sentences from my First Journal. But how little to the purpose, seeing at the time that was written I had never pretended to be above the fear of death. So that this is no proof of the point in view -- of the ‘unsteadiness of my sentiments or practice.’ 18. You proceed: ‘One day they fancy it their duty to preach; the next they preach with great reluctance.’ Very true! But they fancy it their duty still, else they would not preach at all. This, therefore, does not prove any inequality either of sentiment or practice. ‘Mr. Wesley is sometimes quite averse from speaking, and then perplexed with the doubt, Is it a prohibition from the good Spirit, or a temptation from nature or the evil one’ Just of a piece with the rest. The sentence runs thus: ‘I went several times with a design to speak to the sailors, but could not. I mean, I was quite averse from speaking. Is not this what men commonly mean by “I could not speak” And is this a sufficient cause of silence or no Is it a prohibition from the good Spirit, or a temptation from nature or the evil one’ Sir, I was in no doubt at all on the occasion. Nor did I intend to express any in these words; but to appeal to men’s conscience whether what they call ‘a prohibition from the good Spirit’ be not a mere ‘temptation from nature or the evil one.’ 19. In the next section you are to show ‘the art, cunning, and sophistry of the Methodists, who, when hard pressed by argument, run themselves into inconsistency and self-contradiction, and occasionally either defend or give up some of their favorite notions and principal points’ (sect. xii. p. 102). I dare say, sir, you will not put them to the trial. Argument lies out of the way of one solufos

Nay, you yourself own I have taught quite the reverse, and that at my very first setting out. Then, as well as ever since, I have told the Societies ‘they were not to judge by their own inward feelings. I warned them all these were in themselves of a doubtful, disputable nature. They might be from God or they might not, and were therefore to be tried by a farther rule, to be brought to the only certain test -- the law and the testimony’ (ii. 226). This is what I have taught from first to last. And now, sir, what becomes of your heavy charge On which side lies the ‘pertinacious confidence’ now How clearly have you made out my inconsistency and self-contradiction! and that I ‘occasionally either defend or give up my favorite notions and principal points’! 22. ‘Inspiration and the extraordinary calls and guidances of the Holy Ghost are’ what you next affirm to be ‘given up’ (sect. xiii. p. 106, &c.). Not by me. I do not ‘give up’ one title on this head which I ever maintained. But observe: before you attempt to prove my ‘giving them up,’ you are to prove that I laid claim to them, that I laid claim to some extraordinary inspiration, call, or guidance of the Holy Ghost. You say my ‘concessions on this head’ (to Mr. Church) ‘are ambiguous and evasive.’ Sir, you mistake the fact. I make no concessions at all either to him or you. I give up nothing that ever I advanced on this head; but when Mr. Church charged me with what I did not advance, I replied, ‘I claim no other direction of God's but what is common to all believers. I pretend to be no otherwise inspired than you are, if you love God.’ Where is the ambiguity or evasion in this I mean it for a flat denial of the charge. 23. Your next section, spirat iragleam sails, [Horace's Epistles, II. i. 166: ‘It breathes the spirit of the tragic scene.’] charges the Methodists ‘with skepticism and infidelity, with doubts and denials of the truth of Revelation, and Atheism itself’ (sect. xiv. p. 110, &c.). The passages brought from my Journals to prove this charge, which you have prudently transposed, I beg leave to consider in the same order as they stand there.

I observe but one single passage of this sort, and that you have worn threadbare already: ‘By the most infallible of proofs, inward feeling, I am convinced of levity and luxuriancy of spirit, by speaking words not tending to edify; but most by my manner of speaking of my enemies.’ Sir, you may print this, not only in italics, but in capitals, and yet it would do you no service. For what I was convinced of then was not uncharitableness, but, as I expressly mentioned, ‘levity of spirit.’ 28. Of the same ‘uncharitable nature,’ you say, is 'their application of divine judgments to their opposers’ (sect. xvi. p. 119, &c.). You borrow two instances from Mr. Church; but you omit the answers, which I shall therefore subjoin. His words are, ‘You describe Heaven as executing judgments, immediate punishments, on those who oppose you. You say, “Mr. Molther was taken ill this day. I believe it was the hand of God that was upon him.”’ [See letter of Feb. 2, 1745, sect. III. 9.] I do; but I do not say as a judgment for opposing me. That you say for me. ‘Again, you mention,’ says Mr. Church, ‘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 on Sunday, and no man should stop his mouth; but on Friday God laid His hand upon him, and on Sunday he was buried.” I do look on this as a manifest judgment of God on an hardened sinner for his complicated wickedness.’ To repeat these objections without taking the least notice of the answers is one of the usual proofs of your charitable spirit. 29. You pass on to ‘the Methodists’ uncharitable custom of summoning their opponents to the bar of judgment’ (sect. xvii. p. 123, &c.). You bring two passages from my writings to prove this. The first is: ‘Calling at Newgate, in Bristol, I was informed that the poor wretches under sentence of death were earnestly desirous to speak with me; but that Alderman Beecher had sent an express order that they should not. I cite Alderman Beecher to answer for these souls at the judgment-seat of Christ.’

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

DEAR SISTER, -- I suppose my brother has informed you of our conversation together. The poor child will, I hope, be no farther burthensome to you. But then you must not interfere, but leave him to our disposal, who consider him just as if he were our own. Nether will you want the things we have needful for life and godliness. At the same time I doubt not but you will endeavor to be as frugal as may be. I am glad you and my sister Harper are to live together and to come nearer the Foundry. O bear with one another! Pray for the spirit of peace and love. -- I am Your very affectionate Brother. [Hall added to this letter the following message to his wife:] MY DEAR, -- I hope ere this you may have heard from my brother, and that he will pay you the twenty pounds due on his draught. Mr. Allen owes me about fifty pound, as I believe you will find by the account as settled with my brother; and before that sum be expended, if you use the necessary economy, you will hear perhaps of my arrival at Barbados and the measures I am taking to provide for all, and how to direct to your best friend, To Samuel Furly [5] LEEDS, May 10, 1755.

Here is Charles Perronet raving ‘because his friends have given up all’ and Charles Wesley ‘because they have given up nothing’; and I in the midst, staring and wondering both at one and the other. I do not want to do anything more, unless I could bring them over to my opinion; and I am not in haste for that. I have no time to write anything more till I have finished the Notes. [His Notes upon the New Testament were finished this year. See letter of April 9, 1755, and June 18, 1756.] Nor am I in haste. I stand open to the fight. Let it be worded any way. I will give ten pounds between this and Christmas; -- this I think I can do, though I am just now saddled with Suky Hare, [Jackson calls Suky Hare ‘a relation of the Wesleys.’ She was probably the child of the young seamstress whom Hall seduced. See Stevenson’s Wesley Family, p. 370; and letter of April 24, 1776.] to pay for her board as well as learning her trade. Why do not you send for the boy to Bristol I do not object. 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.

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.

If there be any father advices, whether with regard to doctrines or practice, which you judge might be of service to us, they would be thankfully received and considered by, reverend dear sir, Your obliged and affectionate brother and servant. To Samuel Walker LONDON, November 20, 1755. REVEREND AND DEAR SIR, -- I return you many thanks for the welcome letter from Mr. Adam [The reply to the Rev. Thomas Adam (p. 149) is dated Oct. 31. The interval was spent in London, where he stayed until Jan 26.] as well as for your own. I have answered his (which is wrote in a truly Christian spirit), and now proceed to consider yours, after having observed that two of our preachers [Samuel Larwood, John Edwards, Charles Skelton, and John Witford left Wesley. See Journal, iv. 95n; and letters of July 17, 1751, and Aug. 4, 1769.] are gone from us; and none of the remaining (to my knowledge) have at present any desire or design of separating from the Church. Yet I observe, -- 1. Those ministers who truly feared God near an hundred years ago had undoubtedly much the same objections to the Liturgy which some (who never read their Works) have now. [Both his grandfathers were among the sufferers of 1662.] And I myself so far allow the force of several of those objections that I should not dare to declare my assent and consent to that book in the terms prescribed. Indeed, they are so strong that I think they cannot safely be used with regard to any book but the Bible. Neither dare I confine myself wholly to forms of prayer, not even in the church. I use, indeed, all the forms; but I frequently add extemporary prayer either before or after sermon. 2. In behalf of many of the Canons I can say little; of the Spiritual Courts nothing at all. I dare not, therefore, allow the authority of the former or the jurisdiction of the latter. But I am not required to do it. So the difficulty does not lie yet.

1756 To William Law [1] LONDON, January 6, 1756. 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. I. As to your philosophy, the main of your theory respects (1) things antecedent to the creation; (2) the creation itself; (3) Adam in paradise; (4) the fall of man.

To conclude this head: you say, ‘Attraction is an incessant working of three contrary properties - drawing, resisting, and whirling ' (page 200). That is, in plain terms (a discovery worthy of Jacob Behmen, and yet not borrowed by Sir Isaac), ‘Drawing is incessant drawing, resistance, and whirling.’ 2. Of the creation :- You put these words, with many more equally important, into the mouth of God Himself! ‘Angels first inhabited the region which is now taken up by the sun and the planets that move round him. It was then all a glassy sea, in which perpetual scenes of light and glory were ever rising and changing in obedience to their call. Hence they fancied they had infinite power, and resolved to abjure all submission to God. In that moment they were whirled down into their own dark, fiery, working powers. And in that moment the glassy sea, by the wrathful workings of these spirits, was broke in pieces, and became a chaos of fire and wrath, thickness and darkness.’ (Spirit of Prayer, Part I. p. 14, &c.) I would inquire upon this,-- (1) Is it well for a man to take such liberty with the Most High God (2) Is not this being immeasurably ‘wise above that which is written’ wiser than all the Prophets and all the Apostles put together (3) How can anything of this be proved Why thus: ‘“Darkness was upon the face of the deep.” What can this mean but that the fall of angels brought desolation into the very place of this world’ (Part II. p, 49.) What a proof! Secondly. ‘The Scripture shows that the Spirit of God, entering into this darkness,’ that is, ‘into the very place where Satan reigned before,’ ‘brought forth a new world’ (page 50). Where does it show that this darkness was the place where Satan reigned I cannot find it in my Bible. Thirdly. ‘How could the devil be called the prince of this world, if it was not once his own kingdom’ (Ibid.) May he not be so called because he now reigns therein Is he not now ‘the ruler of the darkness,’ or wickedness, ‘of this world’ Fourthly. ‘Had it not been their own kingdom, the devils could have no power here. This may pass for a demonstration that this is the very place in which the angels fell.’ (Page 51.)

‘The materiality of the angelic kingdom was spiritual’ (Part II. p. 27). What is spiritual materiality Is it not much the same with immaterial materiality ‘This spiritual materiality brought forth the heavenly flesh and blood of angels’ (page 57). That angels have bodies you affirm elsewhere. But are you sure they have flesh and blood Are not the angels spirits And surely a spirit hath not flesh and blood. ‘The whole glassy sea was a mirror of beauteous forms, colors, and sounds, perpetually springing up, having also fruits and vegetables, but not gross, as the fruits of the world. This was continually bringing forth new figures of life; not animals, but ideal forms of the endless divisibility of life.' (Part I. pp. 18-19.) This likewise is put into the mouth of God. But is nonsense from the Most High What less is ‘a mirror of beauteous sounds’ And what are ‘figures of life’ Are they alive or dead, or between both, as a man may be between sleeping and waking What are ‘ideal forms of the endless divisibility of life’ Are they the same with those forms of stones, one of which Maraton took up (while he was seeking Yaratilda) to throw at the form of a lion [See Spectator, No. 56, May 4, 1711, where Addison describes the Indian visionary's adventures in an underworld of unrealities.] ‘The glassy sea being become thick and dark, the spirit converted its fire and wrath into sun and stars, its dross and darkness into earth, its mobility into air, its moisture into water’ (Part II. p. 29). Was wrath converted into sun or stars, or a little of it bestowed on both How was darkness turned into earth or mobility into air Has not fire more mobility than this Did there need omnipotence to convert fire into fire, into the sun, or moisture into water ‘Darkness was absolutely unknown to the angels till they fell. Hence it appears that darkness is the ground of the materiality of nature.’ (Page 33.) Appears -- to whom Nothing appears to me but the proving ignoturn per ignotius.

‘Paradise is an heavenly birth of life’ (Spirit of Prayer, Part I. p. 6). How does this definition explain the thing defined ‘Adam had at first both an heavenly and an earthly body. Into the latter was the spirit of this world breathed; and in this spirit and body did the heavenly spirit and body of Adam dwell.’ (Page 7.) So he had originally two bodies and two souls! This will need abundance of proof. ‘The spirit and body of this world was the medium through which he was to have commerce with this world.’ The proof’ But it was no more alive in him than Satan and the serpent were alive in him at his first creation. Good and evil were then only in his outward body and in the outward world.’ What! was there evil in the world, and even in Adam, together with Satan and the serpent, at his first creation ‘But they were kept unactive by the power of the heavenly man within him.’ Did this case cover the earthly man, or the earthly case the heavenly But ‘he had power to choose whether he would use his outward body only as a means of opening the outward world to him’ (so it was not quite unactive neither), ‘or of opening the bestial life in himself. Till this was opened in him, nothing in this outward world, no more than his own outward body’ (so now it is unactive again), ‘could act upon him, make any impressions upon him, or raise any sensations in him; neither had he any feeling of good or evil from it.’ (Page 9.) All this being entirely new, we must beg clear and full proof of it. ‘God said to man at his creation, Rule thou over this imperfect, perishing world without partaking of its impure nature’ (page 21). Was not the world then at first perfect in its kind Was it impure then Or would it have perished if man had not sinned And are we sure that God spake thus ‘The end God proposed in the creation was the restoring all things to their glorious state’ (Part II. p. 61). ‘In the creation’! Was not this rather the end which He proposed in the redemption

‘Adam was created to keep what is called the curse covered and overcome by paradise. And as paradise concealed and overcame all the evil in the elements, so Adam's heavenly man concealed from him all the evil of the earthly nature that was under it.’ (Page 62.) Can we believe that there was any evil in man from the creation, if we believe the Bible ‘Our own good spirit is the very Spirit of God; and yet not God, but the Spirit of God kindled into a creaturely form.’ Is there any meaning in these words And how are they consistent with those that follow ‘This spirit is so related to God as my breath is to the air’ (page 195). Nay, if so, your spirit is God; for your breath is air. ‘That Adam had at first the nature of an angel is plain from hence, that he was both male and female in one person. Now, this (the being both male and female) is the very perfection of the angelic nature.’ (Page 65.) Naturalists say that snails have this perfection. But who can prove that angels have You attempt to prove it thus: ‘“In the resurrection they neither marry nor are given in marriage, but are as the angels.” Here we are told (1) that the being male and female in one person is the very nature of angels: (2) that man shall be so too at the resurrection; therefore he was so at first.’ (Page 66.) Indeed, we are not told here that angels are hermaphrodites -- no, nor anything like it. The whole passage is: ‘They who are accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage; neither can they die any more; for they are equal unto the angels’ (Luke xx. 35-6): namely, not in being male and female, but in this -- that they ‘cannot die any more.’ This is the indisputable meaning of the words. So this whole proof vanishes into air. You have one more thought full as new as this: ‘All earthly beasts are but creaturely eruptions of the disorder that is broken out from the fallen spiritual world. So earthly serpents are but transitory out-births of covetousness, envy, pride, and wrath.’ (Spirit of Love, Part II. p. 207.)

Who can extract this out of the words of Moses Who can reconcile it with the words of our Lord -- He who made them at the beginning ‘(not a word of any previous fall) ‘made them male and female, and said, For this cause shall a man leave father and mother, and cleave unto his wife’ (Matt. xix. 4-5). Is here any intimation that for a man to love his wife is only less folly than to love the world ‘A man ought so to love his wife, even as Christ the Church.’ Is there any folly in the love of Christ to the Church ‘Marriage came in by Adam's falling from his first perfection’ (page 88). Does this account do honor to that institution, any more than that memorable saying of an eminent Mystic, ‘Marriage is but licensed whoredom’ ‘Had Adam stood, no Eve would have been taken out of him. But from Eve God raised that angelic man whom Adam should have brought forth without Eve, who is called the Second Adam, as being both male and femme.’ (Page 79.) Many things here want proof. How does it appear (1) that Eve would not have been had Adam stood, (2) that had he stood he would have brought forth the Second Adam without Eve, (3) that Christ was both male and female, and (4) that He was on this account called the Second Adam ‘The Second Adam is now to do that which the first should have done’ (page 84). Is He to do no more than that no more than a mere creature should have done Then what need is there of His being any more than a creature What need of His being God ‘Our having from Him a new heavenly flesh and blood, raised in us by His spiritual power, is the strongest proof that we should have been born of Adam by the same spiritual power’ (page 85). Had Adam then the very same spiritual power which Christ had And would he, if he had stood, have transmitted to us the very same benefit Surely none that believes the Christian Revelation will aver this in cool blood!

Why could not God do this Because ‘body and spirit are not two separate things, but are only the inward and outward condition of one and the same being. Every creature must have its own body, and cannot be without it. For its body is that’ (Who would have thought it!) ‘which makes it manifest to itself. It cannot know either that it is or what it is but by its own body!' (Page 32.) What a heap of bold assertions is here to curb Omnipotence! And not one of them has a tittle of proof, unless one can prove the other! But we have more still: ‘The body of any creature has nothing of its own, but is solely the outward manifestation of that which is inwardly in the soul. Every animal has nothing in its outward form or shape but that which is the form and growth of its spirit. As no number can be anything else but that which the units contained in it make it to be, so no body can be anything else but the coagulation or sum total of those properties of nature that are coagulated in it.’ (Page 33.) Astonishing! What a discovery is this, that a body is only a curdled spirit! that our bodies are only the sum total of our spiritual properties! and that the form of every man's body is only the form of his spirit made visible! ‘Every spirit manifests its own nature by that body which proceeds from it as its own birth’ (Part II. p. 17). Does the body, then, grow out of the spirit as the hair and nails grow out of the body, and this in consequence of the ‘powers of nature’ distinct from the power and will of God To abridge God of His power, after creation as well as before it, you affirm, farther,--

‘This is an axiom that cannot be shaken, Nothing can rise higher than its first created nature; and therefore an angel at last must have been an angel at first. Do you think it possible for an ox to be changed into a rational philosopher Yet this is as possible as for one who has only by creation the life of this world to be changed into an angel of heaven. The life of this world can reach no farther than this world; no omnipotence of God can carry it farther: therefore, if man is to be an angel at last, he must have been created an angel; because no creature can possibly have any other life or higher degree of life than that which his creation brought forth in him.’ (Spirit of Prayer, Part II. p. 81.) I have quoted this passage at some length that the sense of it may appear beyond dispute. But what divinity! and what reasoning to support it! Can God raise nothing higher than its first created state Is it not possible for Him to change an ox or a stone into a rational philosopher or a child of Abraham to change a man or a worm into an angel of heaven Poor omnipotence which cannot do this! Whether He will or no is another question. But if He cannot do it, how can He be said to do ‘whatsoever pleaseth Him in heaven, and in earth, and in the sea, and in all deep places’ Thus does your attachment to a miserable philosophy lead you to deny the almighty power of God. 2. It leads you, in the second place, to deny His justice; to abridge this no less than His power.

I have dwelt the longer on this head because of its inexpressible moment. For whether or no the doctrine of Justification by Faith be, as all Protestants thought at the time of the Reformation, articulus stantis vel cadentis Ecclesiae, ‘a doctrine without which there can be no Christian Church,’ most certainly there can be none where the whole notion of justification is ridiculed and exploded, unless it be such a church as includes, according to your account, every child of man, of which, consequently, Turks, Deists, and Pagans are as real members as the most pious Christian under the sun. I cannot but observe that this is the very essence of Deism: no serious infidel need contend for more. I would therefore no more set one of this opinion to convert Deists than I would set a Turk to convert Mahometans. 4. As every one that is justified is born of God, I am naturally led to consider, in the next place (so far as it is delivered in the tracts now before us), your doctrine of the New Birth. ‘In the day that Adam ate of the tree he died -- that is, his heavenly spirit with its heavenly body were extinguished. To make that heavenly spirit and body to be alive again in man, this is regeneration’ (Spirit of Prayer, Part I. p. 9). Oh no, this is not, nor anything like it. This is the unscriptural dream of Behmen's heated imagination. ‘See the true reason why only the Son of God could be our Redeemer. It is because He alone could be able to bring to life again that celestial spirit and body which had died in Adam.’ (Ibid.) Not so; but He alone could be our Redeemer because He alone, ‘by that one oblation of Himself once offered,’ could make ‘a sufficient sacrifice and satisfaction for the sins of the whole world.’ ‘See also why a man must “be born again of water and of the Spirit.” He must be born again of the Spirit because Adam’s heavenly spirit was lost.’ (Ibid.) Nay, but because Adam had lost the inward image of God wherein he was created. And no less than the almighty Spirit of God could renew that image in his soul.

‘He must be born of water because that heavenly body which Adam lost was formed out of the heavenly materiality, which is called water’ (Ibid.). Vain philosophy! The plain meaning of the expression, ‘Except a man be born of water,’ is neither more nor less than this, ‘Except he be baptized.’ And the plain reason why he ought to be thus born of water is because God hath appointed it. He hath appointed it as an outward and visible sign of an inward and spiritual grace; which grace is ‘a death unto sin and a new birth unto righteousness.’ ‘The necessity of our regaining our first heavenly body is the necessity’ (I presume you mean the ground of the necessity) ‘of our eating the body and blood of Christ’ (page 10). Neither can I believe this till I find it in the Bible. I am there taught to believe that our ‘spiritually receiving the body and blood of Christ,’ which is most eminently done in the Lord’s Supper, is necessary to ‘strengthen and refresh our souls, as our bodies are by the bread and wine.’ ‘The necessity of having again our first heavenly spirit is shown by the necessity of our being baptized with the Holy Ghost’! (Ibid.) No. That we ‘must be baptized with the Holy Ghost’ implies this and no more -- that we cannot be ‘renewed in righteousness and true holiness’ any otherwise than by being overshadowed, quickened, and animated by that blessed Spirit. ‘Our fall is nothing else but the falling of our soul from its heavenly body and spirit into a bestial body and spirit. Our redemption’ (you mean our new birth) ‘is nothing else but the regaining our first angelic spirit and body.’ (Ibid.) What an account is here of the Christian redemption! How would Dr. Tindal [See letter of June 19, 1731.] have smiled at this! Where you say, ‘Redemption is nothing else but the life of God in the soul,’ you allow an essential part of it. But here you allow it to be nothing else but that which is no part of it at all; nothing else but a whim, a madman's dream, a chimera, a mere non-entity! ‘This’ (angelic spirit and body) ‘in Scripture is called our “new” or “inward man”’ (ibid.).

To explain this you say: ‘The fervor made the soul delight in God. But it was too much an own delight. It was a fancied self-holiness, and occasioned rest and satisfaction in itself, in a spiritual self.’ (Page 175.) Either fervor does bring us to purity of love and absolute resignation or not. To say it does not, contradicts what you said before: to say it does, contradicts what you say now, For if it does, we cannot say, ‘Coldness does the work which fervor did in an higher degree.’ I should not insist so long on these glaring inconsistencies, were not the doctrine you are here laboring to support absolutely inconsistent with that of St. Paul, and naturally productive of the most fatal consequences. St. Paul asserts the present kingdom of God in the soul is ‘righteousness and peace and joy in the Holy Ghost.’ He continually teaches that these, which God hath joined, man ought not to put asunder; that peace and joy should never be separated from righteousness, being the divine means both of preserving and increasing it; and that we may, yea ought to, rejoice evermore, till the God of peace sanctifies us wholly. But if these things are so, then ‘distress and coldness are’ not ‘better’ than fervent love and joy in the Holy Ghost.