Wesley Corpus

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

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

9. This whole struggle of one who is "under the law," under the "spirit of fear and bondage," is beautifully described by the Apostle in the foregoing chapter, speaking in the person of an awakened man. "I," saith he, "was alive without the law once:" (Verse 9:) I had much life, wisdom, strength, and virtue; so I thought: "But, when the commandment came, sin revived, and I died:" When the commandment, in its spiritual meaning, came to my heart, with the power of God, my inbred sin was stirred up, fretted, inflamed, and all my virtue died away. "And the commandment, which was ordained to life, I found to be unto death. For sin taking occasion by the commandment, deceived me, and by it slew me:" (Verses 10,11:) It came upon me unaware; slew all my hopes; and plainly showed, in the midst of life I was in death. "Wherefore the law is holy, and the commandment holy, and just, and good:" (Verse 12:) I no longer lay the blame on this, but on the corruption of my own heart. I acknowledge that "the law is spiritual; but I am carnal, sold under sin:" (Verse 14:) I now see both the spiritual nature of the law; and my own carnal, devilish heart "sold under sin," totally enslaved: (Like slave bought with money, who were absolutely at their master's disposal:) "For that which I do, I allow not; for what I would, I do not, but what I hate, that I do:" (Verse 15:) Such is the bondage under which I groan; such the tyranny of my hard master. "To will is present with me, but how to perform that which is good I find not. 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.

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

12. "But how shall I know that my spiritual senses are rightly disposed" This also is a question of vast importance; for if a man mistake in this, he may run on in endless error and delusion. "And how am I assured that this is not my case; and that I do not mistake the voice of the Spirit" Even by the testimony of your own spirit; by "the answer of a good conscience toward God." [Acts 23:1] By the fruits which he hath wrought in your spirit, you shall know the testimony of the Spirit of God. Hereby you shall know, that you are in no delusion, that you have not deceived your own soul. The immediate fruits of the Spirit ruling in the heart, are "love, joy, peace, bowels of mercies, humbleness of mind, meekness, gentleness, long-suffering." [Gal. 5:22, 23] And the outward fruits are, the doing good to all men; the doing no evil to any; and the walking in the light, [1 John 1:7] -- a zealous, uniform obedience to all the commandments of God. 13. By the same fruits shall you distinguish this voice of God, from any delusion of the devil. That proud spirit cannot humble thee before God. He neither can nor would soften thy heart, and melt it first into earnest mourning after God, and then into filial love. It is not the adversary of God and man that enables thee to love thy neighbour; or to put on meekness, gentleness, patience, temperance, and the whole armour of God. [see Col. 3:12-14; Eph. 6:11] He is not divided against himself, or a destroyer of sin, his own work. No; it is none but the Son of God who cometh to "destroy the works of the devil." [1 John 3:8] As surely therefore as holiness is of God, and as sin is the work of the devil, so surely the witness thou hast in thyself is not of Satan, but of God.

17. Such is the ground and the nature of that joy whereby an adult Christian rejoiceth evermore. And from all this we may easily infer, First, that this is not a natural joy. It does not arise from any natural cause: Not from any sudden flow of spirits. This may give a transient start of joy; but the Christian rejoiceth always. It cannot be owing to bodily health or ease; to strength and soundness of constitution: For it is equally strong in sickness and pain; yea, perhaps far stronger than before. Many Christians have never experienced any joy, to be compared with that which then filled their soul, when the body was well nigh worn out with pain, or consumed away with pining sickness. Least of all can it be ascribed to outward prosperity, to the favour of men, or plenty of worldly goods; for then, chiefly, when their faith has been tried as with fire, by all manner of outward afflictions, have the children of God rejoiced in Him, whom unseen they loved, even with joy unspeakable. And never surely did men rejoice like those who were used as "the filth and off scouring of the world;" who wandered to and fro, being in want of all things; in hunger, in cold, in nakedness; who had trials, not only of "cruel mockings," but, "moreover of bonds and imprisonments;" yea, who, at last, "counted not their lives dear unto themselves, so they might finish their course with joy."

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

1. And, First, how beautiful are the feet of those who are sent by the wise and gracious providence of God, to execute justice on earth, to defend the injured, and punish the wrongdoer! Are they not the ministers of God to us for good; the grand supporters of the public tranquillity; the patrons of innocence and virtue; the great security of all our temporal blessings And does not every one of these represent, not only an earthly prince, but the Judge of the earth Him whose "name is written upon his thigh, King of kings, and Lord of lords" O that all these sons of the right hand of the Most High may be as holy as he is holy! wise with the wisdom that sitteth by his throne, like him who is the eternal Wisdom of the Father! no respecters of persons, as he is none; but rendering to every man according to his works; like him inflexibly, inexorably just, though pitiful and of tender mercy! So shall they be terrible indeed to them that do evil, as not bearing the sword in vain. So shall the laws of our land have their full use and due honor, and the throne of our King be still established in righteousness. 2. Ye truly honorable men, whom God and the King have commissioned, in a lower degree, to administer justice; may not ye be compared to those ministering spirits who will attend the Judge coming in the clouds May you, like them, burn with love to God and man! May you love righteousness and hate iniquity! May ye all minister, in your several spheres (such honor hath God given you also to them that shall be heirs of salvation, and to the glory of your great sovereign! May ye remain the establishers of peace, the blessing and ornaments of your country, the protectors of a guilty land, the guardian angels of all that are round about you!

4. Suffer me to add a few words to all of you who are at this day present before the Lord. Should not you bear it in your minds all the day long, that a more awful day is coming A large assembly this! But what is it to that which every eye will then behold, the general assembly of all the children of men that ever lived on the face of the whole earth A few will stand at the judgement-seat this day, to be judged touching what shall be laid to their charge; and they are now reserved in prison, perhaps in chains, till they are brought forth to be tried and sentenced. But we shall all, I that speak and you that hear, "stand at the judgement-seat of Christ." And we are now reserved on this earth, which is not our home, in this prison of flesh and blood, perhaps many of us in chains of darkness too, till we are ordered to be brought forth. Here a man is questioned concerning one or two facts, which he is supposed to have committed: there we are to give an account of all our works, from the cradle to the grave; of all our words; of all our desires and tempers, all the thoughts and intents of our hearts; of all the use we have made of our various talents, whether of mind, body, or fortune, till God said, "Give an account of thy stewardship, for thou mayest be no longer steward." In this court, it is possible, some who are guilty may escape for want of evidence; but there is no want of evidence in that court. All men, with whom you had the most secret intercourse, who were privy to all your designs and actions, are ready before your face. So are all the spirits of darkness, who inspired evil designs and assisted in the execution of them. So are all the angels of God; those eyes of the Lord, that run to and fro over all the earth, who watched over your soul, and labored for your good, so far as you would permit. So is your own conscience, a thousand witnesses in one, now no more capable of being either blinded or silenced, but constrained to know and to speak the naked truth, touching all your thoughts, and words, and actions.

So is your own conscience, a thousand witnesses in one, now no more capable of being either blinded or silenced, but constrained to know and to speak the naked truth, touching all your thoughts, and words, and actions. And is conscience as a thousand witnesses -- yea, but God is as a thousand consciences! O, who can stand before the face of the great God, even our Savior Jesus Christ! See! See! He cometh! He maketh the clouds his chariots! He rideth upon the wings of the wind! A devouring fire goeth before him, and after him a flame burneth! See! He sitteth upon his throne, clothed with light as with a garment, arrayed with majesty and honor! Behold, his eyes are as a flame of fire, his voice as the sound of many waters! How will ye escape Will ye call to the mountains to fall, on you, the rocks to cover you Alas, the mountains themselves, the rocks, the earth, the heavens, are just ready to flee away! Can ye prevent the sentence Wherewith With all the substance of thy house, with thousands of gold and, silver Blind wretch! Thou camest naked from thy mother's womb, and more naked into eternity. Hear the Lord, the Judge! "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Joyful sound! How widely different from that voice which echoes, through the expanse of heaven, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels!" And who is he that can prevent or retard the full execution of either sentence Vain hope! Lo, hell is moved from beneath to receive those who are ripe for destruction. And the everlasting doors lift up their heads, that the heirs of glory may come in! 13

4. A sure effect of our having formed this right judgment of the sinfulness and helplessness of our nature, is a disregard of that "honor which cometh of man," which is usually paid to some supposed excellency in us. He who knows himself, neither desires nor values the applause which he knows he deserves not. It is therefore "a very small thing with him, to be judged by man's judgment." He has all reason to think, by comparing what it has said, either for or against him, with what he feels in his own breast, that the world, as well as the god of this world, was "a liar form the beginning." And even as to those who are not of the world; thought he would choose, if it were the will of God, that they should account of him as of one desirous to be found a faithful steward of his Lord's goods, if haply this might be a means of enabling him to be of more use to his fellow-servants, yet as this is the one end of his wishing for their approbation, so he does not at all rest upon it: For he is assured, that whatever God wills, he can never want instruments to perform; since he is able, even of these stones, to raise up servants to do his pleasure. 5. this is that lowliness of mind, which they have learned of Christ, who follow his example and tread in his steps. And this knowledge of their disease, whereby they are more and more cleansed from one part of it, pride and vanity, disposes them to embrace, with a willing mind, the second thing implied in circumcision of the heart, -- that faith which alone is able to make them whole, which is the one medicine given under heaven to heal their sickness.

But if God would forgive him all that is past, on this one condition, that he should sin no more; that for the time to come he should entirely and constantly obey all his commands; he well knows that this would profit him nothing, being a condition he could never perform. He knows and feels that he is not able to obey even the outward commands of God; seeing these cannot be obeyed while his heart remains in its natural sinfulness and corruption; inasmuch as an evil tree cannot bring forth good fruit. But he cannot cleanse a sinful heart: With men this is impossible: So that he is utterly at a loss even how to begin walking in the path of God's commandments. He knows not how to get one step forward in the way. Encompassed with sin, and sorrow, and fear, and finding no way to escape, he can only cry out, "Lord, save, or I perish!" 7. Poverty of spirit then, as it implies the first step we take in running the race which is set before us, is a just sense of our inward and outward sins, and of our guilt and helplessness. This some have monstrously styled, "the virtue of humility;" thus teaching us to be proud of knowing we deserve damnation! But our Lord's expression is quite of another kind; conveying no idea to the hearer, but that of mere want, of naked sin, of helpless guilt and misery. 8. The great Apostle, where he endeavours to bring sinners to God, speaks in a manner just answerable to this. "The wrath of God," saith he, "is revealed from heaven against all ungodliness and unrighteousness of men;" (Rom. 1:18, &c.;) a charge which he immediately fixes on the heathen world, and thereby proves they are under the wrath of God. He next shows that the Jews were no better than they, and were therefore under the same condemnation; and all this, not in order to their attaining "the noble virtue of humility," but "that every mouth might be stopped, and all the world become guilty before God."

2. Not that we can imagine this promise belongs to those who mourn only on some worldly account; who are in sorrow and heaviness merely on account of some worldly trouble or disappointment, -- such as the loss of their reputation or friends, or the impairing of their fortune. As little title to it have they who are afflicting themselves, through fear of some temporal evil; or who pine away with anxious care, or that desire of earthly things which "maketh the heart sick." Let us not think these "shall receive anything from the Lord:" He is not in all their thoughts. Therefore it is that they thus "walk in a vain shadow, and disquiet themselves in vain." "And this shall ye have of mine hand," saith the Lord, "ye shall lie down in sorrow."

2. Because of the vast importance of this love, -- without which, "though we spake with the tongues of men and angels, though we had the gift of prophecy, and understood all mysteries, and all knowledge; though we had all faith, so as to remove mountains; yea, though we gave all our goods to feed the poor, and our very bodies to be burned, it would profit us nothing," -- the wisdom of God has given us, by the Apostle Paul, a full and particular account of it; by considering which we shall most clearly discern who are the merciful that shall obtain mercy. 3. "Charity," or love, (as it were to be wished it had been rendered throughout, being a far plainer and less ambiguous word,) the love of our neighbour as Christ hath loved us, "suffereth long;" is patient toward all men: It suffers all the weakness, ignorance, errors, infirmities, all the frowardness and littleness of faith, of the children of God; all the malice and wickedness of the children of the world. And it suffers all this, not only for a time, for a short season, but to the end; still feeding our enemy when he hungers; if he thirst, still giving him drink; thus continually "heaping coals of fire," of melting love, "upon his head." 4. And in every step toward this desirable end, the "overcoming evil with good," "love is kind:" (crhsteuetai, a word not easily translated:) It is soft, mild, benign. It stands at the utmost distance from moroseness, from all harshness or sourness of spirit; and inspires the sufferer at once with the most amiable sweetness, and the most fervent and tender affection.

11. Love prevents a thousand provocations which would otherwise arise, because it "thinketh no evil." Indeed the merciful man cannot avoid knowing many things that are evil, he cannot but see them with his own eyes, and hear them with his own ears. For love does not put out his eyes, so that it is impossible for him not to see that such things are done; neither does it take away his understanding, any more than his senses, so that he cannot but know that they are evil. For instance: When he sees a man strike his neighbour, or hears him blaspheme God, he cannot either question the thing done, or the words spoken, or doubt of their being evil. Yet, ou logizetai to kakon. The word logizetai, "thinketh," does not refer either to our seeing and hearing, or to the first and involuntary acts of our understanding; but to our willingly thinking what we need not; our inferring evil, where it does not appear; to our reasoning concerning things which we do not see; our supposing what we have neither seen nor heard. This is what true love absolutely destroys. It tears up, root and branch, all imagining what we have not known. It casts out all jealousies, all evil surmisings, all readiness to believe evil. It is frank, open, unsuspicious; and, as it cannot design, so neither does it fear, evil. 12. It "rejoiceth not in iniquity;" common as this is, even among those who bear the name of Christ, who scruple not to rejoice over their enemy, when he falleth either into affliction, or error, or sin. Indeed, how hardly can they avoid this, who are zealously attached to any party! How difficult is it for them not to be pleased with any fault which they discover in those of the opposite party, -- with any real or supposed blemish, either in their principles or practice! What warm defender of any cause is clear of these Yea, who is so calm as to be altogether free Who does not rejoice when his adversary makes a false step, which he thinks will advantage his own cause Only a man of love. He alone weeps over either the sin or folly of his enemy, takes no pleasure in hearing or in repeating it, but rather desires that it may be forgotten for ever.

3. If it be, secondly, inquired, why they are persecuted, the answer is equally plain and obvious. It is "for righteousness' sake;" because they are righteous; because they are born after the Spirit; because they "will live godly in Christ Jesus;" because they "are not of the world." Whatever may be pretended, this is the real cause: Be their infirmities more or less, still, if it were not for this, they would be borne with, and the world would love its own. They are persecuted, because they are poor in spirit; that is, say the world, "poor-spirited, mean, dastardly souls, good for nothing, not fit to live in the world:" -- because they mourn: "They are such dull, heavy, lumpish creatures, enough to sink anyone's spirits that sees them! They are mere death-heads; they kill innocent mirth, and spoil company wherever they come:" -- Because they are meek: "Tame, passive fools, just fit to be trampled upon:" -- Because they hunger and thirst after righteousness: "A parcel of hot-brained enthusiasts, gaping after they know not what, not content with rational religion, but running mad after raptures and inward feelings:" -- Because they are merciful, lovers of all, lovers of the evil and unthankful: "Encouraging all manner of wickedness; nay, tempting people to do mischief by impunity: and men who, it is to be feared, have their own religion still to seek; very loose in their principles:" -- Because they are pure in heart: "Uncharitable creatures, that damn all the world, but those that are of their own sort! Blasphemous wretches, that pretend to make God a liar, to live without sin!" -- Above all, because they are peace-makers; because they take all opportunities of doing good to all men. This is the grand reason why they have been persecuted in all ages, and will be till the restitution of all things: "If they would but keep their religion to themselves, it would be tolerable: But it is this spreading their errors, this infecting so many others, which is not to be endured. They do so much mischief in the world, that they ought to be tolerated no longer.

2. If religion, therefore, were carried no farther than this, they could have no doubt concerning it; they should have no objection against pursuing it with the whole ardour of their souls. "But why," say they, "is it clogged with other things What need of loading it with doing and suffering These are what damps the vigour of the soul, and sinks it down to earth again. Is it not enough to `follow after charity;' to soar upon the wings of love Will it not suffice to worship God, who is a Spirit, with the spirit of our minds, without encumbering ourselves with outward things, or even thinking of them at all Is it not better, that the whole extent of our thought should be taken up with high and heavenly contemplation; and that instead of busying ourselves at all about externals, we should only commune with God in our hearts" 3. Many eminent men have spoken thus; have advised us "to cease from all outward action;" wholly to withdraw from the world; to leave the body behind us; to abstract ourselves from all sensible things; to have no concern at all about outward religion, but to work all virtues in the will; as the far more excellent way, more perfective of the soul, as well as more acceptable to God. 4. It needed not that any should tell our Lord of this masterpiece of the wisdom from beneath, this fairest of all the devices wherewith Satan hath ever perverted the right ways of the Lord! And O! what instruments hath he found, from time to time, to employ in this his service, to wield this grand engine of hell against some of the most important truths of God! -- men that would "deceive, if it were possible, the very elect," the men of faith and love; yea, that have for a season deceived and led away no inconsiderable number of them, who have fallen in all ages into the gilded snare, and hardly escaped with the skin of their teeth.

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

3. Be this your one ultimate end in all things. With this view, be plain, open, undisguised. Let your love be without dissimulation: Why should you hide fair, disinterested love Let there be no guile found in your mouth: Let your words be the genuine picture of your heart. Let there be no darkness or reservedness in your conversation, no disguise in your behaviour. Leave this to those who have other designs in view; designs which will not bear the light. Be ye artless and simple to all mankind; that all may see the grace of God which is in you. And although some will harden their hearts, yet others will take knowledge that ye have been with Jesus, and, by returning themselves `to the great Bishop of their souls, "glorify your Father which is in heaven." 4. With this one design, that men may glorify God in you, go on in his name, and in the power of his might. Be not ashamed even to stand alone, so it be in the ways of God. Let the light which is in your heart shine in all good works both works of piety and works of mercy. And in order to enlarge your ability of doing good, renounce all superfluities. Cut off all unnecessary expense in food, in furniture, in apparel. Be a good steward of every gift of God, even of these his lowest gifts. Cut off all unnecessary expense of time, all needless or useless employments; and "whatsoever thy hand findeth to do, do it with thy might." In a word, be thou full of faith and love; do good; suffer evil. And herein be thou "steadfast, unmovable;" yea, "always abounding in the work of the Lord; forasmuch as thou knowest that thy labour is not in vain in the Lord."

"One jot:" -- It is literally, not one iota, not the most inconsiderable vowel: "Or one tittle," mia keraia, -- one corner, or point of a consonant. It is a proverbial expression which signifies that no one commandment contained in the moral law, nor the least part of any one, however inconsiderable it might seem, should ever be disannulled. "Shall in no wise pass from the law:" ou mh parelqh apo tou nomou. The double negative, here used, strengthens the sense, so as to admit of no contradiction: And the word parelqh, it may be observed, is not barely future, declaring what will be; but has likewise the force of an imperative, ordering what shall be. It is a word of authority, expressing the sovereign will and power of Him that spake; of Him whose word is the law of heaven and earth, and stands fast for ever and ever. "One jot or one tittle shall in no wise pass till heaven and earth pass;" or as it is expressed immediately after, evs an panta genhtai, -- till all ( or rather, all things) be fulfilled, till the consummation of all things. Here is therefore no room for that poor evasion (with which some have delighted themselves greatly) that "no part of the law was to pass away till all the law was fulfilled: But it has been fulfilled by Christ, and therefore now must pass, for the gospel to be established." Not so; the word all does not mean all the law, but all things in the universe; as neither has the term fulfilled any reference to the law, but to all things in heaven and earth.

But to come closer. Can we use his first plea with God, which is, in substance, "I do no harm: I live in no outward sin. I do nothing for which my own heart condemns me." Do you not Are you sure of that Do you live in no practice for which your own heart condemns you If you are not an adulterer, if you are not unchaste, either in word or deed, are you not unjust The grand measure of justice, as well as of mercy, is, "Do unto others as thou wouldst they should do unto thee." Do you walk by this rule Do you never do unto any what you would not they should do unto you, Nay, are you not grossly unjust Are you not an extortioner Do you not make a gain of anyone's ignorance or necessity; neither in buying nor selling Suppose you are engaged in trade: Do you demand, do you receive, no more than the real value of what you sell Do you demand, do you receive, no more of the ignorant than of the knowing, -- of a little child, than of an experienced trader If you do, why does not your heart condemn you You are a barefaced extortioner! Do you demand no more than the usual price of goods of any who is in pressing want, -- who must have, and that without delay, the things which you only can furnish him with If you do, this also is flat extortion. Indeed you do not come up to the righteousness of a Pharisee.

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

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."

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

3. Not that we are to imagine, the performing the bare outward act will receive any blessing from God. "Is it such a fast that I have chosen, saith the Lord; a day for a man to afflict his soul Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him" Are these outward acts, however strictly performed, all that is meant by a man's "afflicting his soul" -- "Wilt thou call this a fast, and an acceptable day to the Lord" No, surely: If it be a mere external service, it is all but lost labour. Such a performance may possibly afflict the body; but as to the soul, it profiteth nothing. 4. Yea, the body may sometimes be afflicted too much, so as to be unfit for the works of our calling. This also we are diligently to guard against; for we ought to preserve our health, as a good gift of God. Therefore care is to be taken, whenever we fast, to proportion the fast to our strength. For we may not offer God murder for sacrifice, or destroy our bodies to help our souls. But at these solemn seasons, we may, even in great weakness of body, avoid that other extreme, for which God condemns those who of old expostulated with him for not accepting their fasts. "Wherefore have we fasted, say they, and thou seest not -- Behold, in the day of your fast you find pleasure, saith the Lord." If we cannot wholly abstain from food, we may, at least, abstain from pleasant food; and then we shall not seek his face in vain.

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

We are not forbidden in this command, First, to "provide things honest in the sight of all men," to provide wherewith we may render unto all their due, -- whatsoever they can justly demand of us. So far from it that we are taught of God to "owe no man anything." We ought therefore to use all diligence in our calling, in order to owe no man anything: this being no other than a plain law of common justice which our Lord came "not to destroy but to fulfil." Neither, Secondly, does he here forbid the providing for ourselves such things as are needful for the body; a sufficiency of plain, wholesome food to eat, and clean raiment to put on. Yea, it is our duty, so far as God puts it into our power, to provide these things also; to the end we may "eat our own bread," and be burdensome to no man. Nor yet are we forbidden, Thirdly, to provide for our children, and for those of our own household. This also it is our duty to do, even upon principles of heathen morality. Every man ought to provide the plain necessaries of life both for his own wife and children, and to put them into a capacity of providing these for themselves when he is gone hence and is no more seen. I say, of providing these, the plain necessaries of life; not delicacies, not superfluities; -- and that by their diligent labour; for it is no man's duty to furnish them any more than himself with the means either Of luxury or idleness. But if any man provides not thus far for his own children (as well as for the widows of his own house, of whom primarily St. Paul is speaking in those well-known words to Timothy), he hath practically "denied the faith, and is worse than an infidel," or Heathen.

First. Trust not in them for help. Thou art miserably mistaken if thou lookest for this in gold or silver. These are no more able to set thee above the world than to set thee above the devil. Know that both the world, and the prince of this world, laugh at all such preparations against them. These will little avail in the day of trouble-even if they remain in the trying hour. But it is not certain that they will; for how oft do they "make themselves wings and fly away!" But if not, what support will they afford, even in the ordinary troubles of life The desire of thy eyes, the wife of thy youth, thy son, thine only son, or the friend which was as thy own soul, is taken away at a stroke. Will thy riches re-animate the breathless clay, or call back its late inhabitant Will they secure thee from sickness, diseases, pain Do these visit the poor only Nay, he that feeds thy flocks or tills thy ground has less sickness and pain than thou. He is more rarely visited by these unwelcome guests: and if they come there at all they are more easily driven away from the little cot than from the "cloud-topt palaces." And during the time that thy body is chastened with pain, or consumes away with pining sickness, how do thy treasures help thee Let the poor Heathen answer, -- Ut lippum pictae tabulae, fomenta podugrum Auriculas citharae collecta sorde dolentes. [Such help as pictures to sore eyes afford, As heap'd-up tables to their gouty lord.]

21. These are all dead show. Regard them not. Trust thou in the living God; so shalt thou be safe under the shadow of the Almighty; his faithfulness and truth shall be thy shield and buckler. He is a very present help in time of trouble such an help as can never fail. Then shalt thou say, if all thy other friends die, "The Lord liveth, and blessed be my strong helper!" He shall remember thee when thou liest sick upon thy bed; when vain is the help of man. When all the things of earth can give no support, he will "make all thy bed in thy sickness." He will sweeten thy pain; the consolations of God shall cause thee to clap thy hands in the flames. And even when this house of earth" is well nigh shaken down, when it is just ready to drop into the dust, he will teach thee to say, "O death, where is thy sting O grave, where is thy victory Thanks be unto God, who giveth" me "the victory, through" my "Lord Jesus Christ." O trust in Him for happiness as well as for help. All the springs of happiness are in him. Trust in him "who giveth us all things richly to enjoy," pareconti plousivs panta eis apolausin.-- who, of his own rich and free mercy holds them out to us as in his own hand, that receiving them as his gift, and as pledges of his love, we may enjoy all that we possess. It is his love gives a relish to all we taste, -- puts life and sweetness into all, while every creature leads us up to the great Creator, and all earth is a scale to heaven. He transfuses the joys that are at his own right hand into all he bestows on his thankful children; who, having fellowship with the Father and his Son Jesus Christ, enjoy him in all and above all.

26. The true way of employing what you do not want yourselves you may, Fourthly, learn from those words of our Lord which are the counterpart of what went before: "Lay up for yourselves treasures in heaven; where neither moth nor rust doth corrupt, and where thieves do not break through and steal." Put out whatever thou canst spare upon better security than this world can afford. Lay up thy treasures in the bank of heaven; and God shall restore them in that day. "He that hath pity upon the poor lendeth unto the Lord, and look, what he layeth out, it shall be paid him again." "Place that," saith he, "unto my account. Howbeit, thou owest me thine own self besides!" Give to the poor with a single eye, with an upright heart, and write, "So much given to God." For "Inasmuch as ye did it unto one of the least of these my brethren, ye have done it unto me." This is the part of a "faithful and wise steward:" Not to sell either his houses or lands, or principal stock, be it more or less, unless some peculiar circumstance should require it; and not to desire or endeavour to increase it, any more than to squander it away in vanity; but to employ it wholly to those wise and reasonable purposes for which his Lord has lodged it in his hands. The wise steward, after having provided his own household with what is needful for life and godliness, makes himself friends with all that remains from time to time of the "mammon of unrighteousness; that when he fails they may receive him into everlasting habitations," -- that whensoever his earthly tabernacle is dissolved, they who were before carried into Abraham's bosom, after having eaten his bread, and worn the fleece of his flock., and praised God for the consolation, may welcome him into paradise, and to "the house of God, eternal in the heavens."

27. We "charge" you, therefore, "who are rich in this world," as having authority from our great Lord and Master, agadoergein, -- to be habitually doing good, to live in a course of good works. "Be ye merciful as your Father which is in heaven is merciful;" who doth good, and ceaseth not. "Be ye merciful," -- how far After your power, with all the ability which God giveth. Make this your only measure of doing good, not any beggarly maxims or customs of the world. We charge you to "be rich in good works;" as you have much, to give plenteously. "Freely ye have received; freely give;" so as to lay up no treasure but in heaven. Be ye "ready to distribute" to everyone according to his necessity. Disperse abroad, give to the poor: deal your bread to the hungry. Cover the naked with a garment, entertain the stranger, carry or send relief to them that are in prison. Heal the sick; not by miracle, but through the blessing of God upon your seasonable support. Let the blessing of him that was ready to perish through pining want come upon thee. Defend the oppressed, plead the cause of the fatherless, and make the widow's heart sing for joy.

It is good and acceptable to God, that we should so take thought concerning whatever we have in hand, as to have a clear comprehension of what we are about to do, and to plan our business before we enter upon it. And it is right that we should carefully consider, from time to time, what steps we are to take therein; as well as that we should prepare all things beforehand, for the carrying it on in the most effectual manner. This care, termed by some, "the care of the head," it was by no means our Lord's design to condemn. 17. What he here condemns is, the care of the heart; the anxious, uneasy care; the care that hath torment; all such care as does hurt, either to the soul or body. What he forbids is, that care which, sad experience shows, wastes the blood and drinks up the spirits; which anticipates all the misery it fears, and comes to torment us before the time. He forbids only that care which poisons the blessings of to-day, by fear of what may be to-morrow; which cannot enjoy the present plenty, through apprehensions of future want. This care is not only a sore disease, a grievous sickness of soul, but also an heinous offence against God, a sin of the deepest dye. It is a high affront to the gracious Governor and wise Disposer of all things; necessarily implying, that the great Judge does not do right; that he does not order all things well. It plainly implies, that he is wanting, either in wisdom, if he does not know what things we stand in need of; or in goodness, if he does not provide those things for all who put their trust in him. Beware, therefore, that you take not thought in this sense: Be ye anxiously careful for nothing. Take no uneasy thought: This is a plain, sure rule, Uneasy care is unlawful care. With a single eye to God, do all that in you lies to provide things honest in the sight of all men. And then give up all into better hands; leave the whole event to God.

24. "Therefore take no thought for the morrow." Not only, take ye no thought how to lay up treasures on earth, how to increase in worldly substance; take no thought how to procure more food than you can eat, or more raiment than you can put on, or more money than is required from day to day for the plain, reasonable purposes of life; -- but take no uneasy thought, even concerning those things which are absolutely needful for the body. Do not trouble yourself now, with thinking what you shall do at a season which is yet afar off. Perhaps that season will never come; or it will be no concern of yours; -- before then you will have passed through all the waves, and be landed in eternity. All those distant views do not belong to you, who are but a creature of a day. Nay, what have you to do with the morrow, more strictly speaking Why should you perplex yourself without need God provides for you to-day what is needful to sustain the life which he hath given you. It is enough: Give yourself up into his hands. If you live another day, he will provide for that also. 25. Above all, do not make the care of future things a pretence for neglecting present duty. This is the most fatal way of "taking thought for the morrow." And how common is it among men! Many, if we exhort them to keep a conscience void of offence, to abstain from what they are convinced is evil, do not scruple to reply, "How then must we live Must we not take care of ourselves and of our families" And this they imagine to be a sufficient reason for continuing in known, wilful sin. They say, and perhaps think, they would serve God now, were it not that they should, by and by, lose their bread. They would prepare for eternity; but they are afraid of wanting the necessaries of life. So they serve the devil for a morsel of bread; they rush into hell for fear of want; they throw away their poor souls, lest they should, some time or other, fall short of what is needful for their bodies!

27. And take no thought for the temptations of to-morrow. This also is a dangerous snare. Think not, "When such a temptation comes, what shall I do how shall I stand I feel I have not power to resist. I am not able to conquer that enemy." Most true: You have not now the power which you do not now stand in need of. You are not able at this time to conquer that enemy; and at this time he does not assault you. With the grace you have now, you could not withstand the temptations which you have not. But when the temptation comes, the grace will come. In greater trials you will have greater strength. When sufferings abound, the consolations of God will, in the same proportion, abound also. So that, in every situation, the grace of God will be sufficient for you. He doth not suffer you "to be tempted" to-day "above that ye are able to bear;" and "in every temptation he will make a way to escape." "As thy days, so thy strength shall be."

Only use the world, but enjoy God. Seek all thy happiness in him! Above all, cast out the grand beam, that supine carelessness and indifference! Deeply consider, that "one thing is needful;" the one thing which thou hast scarce ever thought of. Know and feel, that thou art a poor, vile, guilty worm, quivering over the great gulf! What art thou A sinner born to die; a leaf driven before the wind; a vapour ready to vanish away, just appearing, and then scattered into air, to be no more seen! See this! "And then shalt thou see clearly to cast out the mote out of thy brother's eye." Then, if thou hast leisure from the concerns of thy own soul, thou shalt know how to correct thy brother also. 8. But what is properly the meaning of this word, "Judge not" What is the judging which is here forbidden It is not the same as evil-speaking, although it is frequently joined therewith. Evil-speaking is the relating anything that is evil concerning an absent person; whereas judging may indifferently refer either to the absent or the present. Neither does it necessarily imply the speaking at all, but only the thinking evil of another. Not that all kind of thinking evil of others is that judging which our Lord condemns. If I see one commit robbery or murder, or hear him blaspheme the name of God, I cannot refrain from thinking ill of the robber or murderer. Yet this is not evil judging: There is no sin in this, nor anything contrary to tender affection.

9. The thinking of another in a manner that is contrary to love is that judging which is here condemned; and this maybe of various kinds. For, First, we may think another to blame when he is not. We may lay to his charge (at least in our own mind) the things of which he is not guilty; the words which he has never spoke, or the actions which he has never done. Or we may think his manner of acting was wrong, although in reality it was not. And even where nothing can justly be blamed, either in the thing itself or in the manner of doing it, we may suppose his intention was not good, and so condemn him on that ground, at the same time that he who searches the heart sees his simplicity and godly sincerity. 10. But we may not only fall into the sin of judging by condemning the innocent; but also, Secondly, by condemning the guilty to a higher degree than he deserves. This species of judging is likewise an offence against justice as well as mercy; and yet such an offence as nothing can secure us from but the strongest and tenderest affection. Without this we readily suppose one who is acknowledged to be in fault to be more in fault than he really is. We undervalue whatever good is found in him. Nay, we are not easily induced to believe that anything good can remain in him in whom we have found anything that is evil. 11. All this shows a manifest want of that love which ou logizetai kakon, -- thinketh no evil; which never draws an unjust or unkind conclusion from any premises whatsoever. Love will not infer from a person's falling once into an act of open sin that he is accustomed so to do, that he is habitually guilty of it: And if he was habitually guilty once, love does not conclude he is so still, much less, that if he is now guilty of this, therefore he is guilty of other sins also. These evil reasonings all pertain to that sinful judging which our Lord here guards us against; and which we are in the highest degree concerned to avoid, if we love either God or our own souls.

12. But supposing we do not condemn the innocent, neither the guilty any farther than they deserve; still we may not be altogether clear of the snare: For there is a Third sort of sinful judging, which is the condemning any person at all where there is not sufficient evidence. And be the facts we suppose ever so true; yet that does not acquit us. For they ought not to have been supposed, but proved; and till they were, we ought to have formed no judgment; -- I say, till they were; for neither are we excused; although the facts admit of ever so strong proof, unless that proof be produced before we pass sentence, and compared with the evidence on the other side. Nor can we be excused if ever we pass a full sentence before the accused has spoken for himself. Even a Jew might teach us this, as a mere lesson of justice abstracted from mercy and brotherly love. "Doth our law," says Nicodemus, "judge any man before it hear him, and know what he doeth" (John 7:51.) Yea, a Heathen could reply, when the chief of the Jewish nation desired to have judgment against his prisoner, "It is not the manner of the Romans" to judge "any man, before he that is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him." 13. Indeed we could not easily fall into sinful judging were we only to observe that rule which another [Seneca] of those heathen Romans affirms to have been the measure of his own practice. "I am so far," says he, "from lightly believing every man's or any man's evidence against another, that I do not easily or immediately believe a man's evidence against himself. I always allow him second I thoughts, and many times counsel too." Go, thou who art called a Christian, and do likewise, lest the heathen rise and condemn thee in that day!

7. If it be asked, "Why, who ever did teach this, or who does teach it, as the way to heaven" I answer, Ten thousand wise and honourable men; even all those, of whatever denomination, who encourage the proud, the trifler, the passionate, the lover of the world, the man of pleasure, the unjust or unkind, the easy, careless, harmless, useless creature, the man who suffers no reproach for righteousness' sake, to imagine he is in the way to heaven. These are false prophets in the highest sense of the word. These are traitors both to God and man. These are no other than the first-born of Satan; the eldest sons of Apollyon, the Destroyer. These are far above the rank of ordinary cut-throats; for they murder the souls of men. They are continually peopling the realms of night; and whenever they follow the poor souls whom they have destroyed, "hell shall be moved from beneath to meet them at their coming!" II. 1. But do they come now in their own shape By no means. If it were so, they could not destroy. You would take the alarm, and flee for your life. Therefore they put on a quite contrary appearance: (Which was the Second thing to be considered:) "They come to you in sheep's clothing, although inwardly they are ravening wolves." 2. "They come to you in sheep's clothing;" that is, with an appearance of harmlessness. They come in the most mild, inoffensive manner, without any mark or token of enmity. Who can imagine that these quiet creatures would do any hurt to any one Perhaps they may not be so zealous and active in doing good as one would wish they were. However, you see no reason to suspect that they have even the desire to do any harm. But this is not all. 3. They come, Secondly, with an appearance of usefulness. Indeed to this, to do good, they are particularly called. They are set apart for this very thing. They are particularly commissioned to watch over your soul, and to train you up to eternal life. It is their whole business, to "go about doing good, and healing those that are oppressed of the devil." And you have been always accustomed to look upon them in this light, as messengers of God, sent to bring you a blessing.

6. It is to put this beyond all possibility of contradiction, that our Lord confirms it by that apposite comparison: "Every one," saith he, "who heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand. And the rain descended, and the floods came, and the winds blew, and beat upon that house;" -- as they will surely do, sooner or later, upon every soul of man; even the floods of outward affliction, or inward temptation; the storms of pride, anger, fear, or desire; -- "and it fell: And great was the fall of it:" So that it perished for ever and ever. Such must be the portion of all who rest in anything short of that religion which is above described. And the greater will their fall be, because they "heard those sayings, and" yet "did them not."

4. Over and above all this, are you zealous of good works Do you, as you have time, do good to all men Do you feed the hungry, and clothe the naked, and visit the fatherless and widow in their affliction Do you visit those that are sick relieve them that are in prison Is any a stranger, and you take him in Friend, come up higher! Do you "prophesy" in the "name" of Christ Do you preach the truth as it is in Jesus And does the influence of his Spirit attend your word, and make it the power of God unto salvation Does he enable you to bring sinners from darkness to light, from the power of Satan unto God Then go and learn what thou hast so often taught, "By grace ye are saved through faith:" "Not by works of righteousness which we have done, but of his own mercy he saveth us." Learn to hang naked upon the cross of Christ, counting all thou hast done but dung and dross. Apply to him just in the spirit of the dying thief, of the harlot with her seven devils! else thou art still on the sand; and, after saving others, thou wilt lose thy own soul. 5. Lord, increase my faith, if I now believe! else, give me faith, though but as a grain of mustard-seed! -- But "what doth it profit, if a man say he hath faith, and have not works Can" that "faith save him" O no! That faith which hath not works, which doth not produce both inward and outward holiness, which does not stamp the whole image of God on the heart, and purify us as he is pure; that faith which does not produce the whole of the religion described in the foregoing chapters, is not the faith of the gospel, not the Christian faith, not the faith which leads to glory. O beware of this, above all other snares of the devil, -- of resting on unholy, unsaving faith! If thou layest stress on this, thou art lost for ever: Thou still buildest thy house upon the sand. When "the rain descends, and the floods come, it will surely fall, and great will be the fall of it."

8. Now add to your seriousness, meekness of wisdom. Hold an even scale as to all your passions, but in particular, as to anger, sorrow, and fear. Calmly acquiesce in whatsoever is the will of God. Learn in every state wherein you are, therewith to be content. Be mild to the good: Be gentle toward all men; but especially toward the evil and the unthankful. Beware, not only of outward expressions of anger, such as calling thy brother, Raca, or Thou fool; but of every inward emotion contrary to love, though it go no farther than the heart. Be angry at sin, as an affront offered to the Majesty of heaven; but love the sinner still: Like our Lord, who "looked round about upon the Pharisees with anger, being grieved for the hardness of their hearts." He was grieved at the sinners, angry at sin. Thus be thou "angry, and sin not!" 9. Now do thou hunger and thirst, not for "the meat that perisheth, but for that which endureth unto everlasting life." Trample underfoot the world, and the things of the world; all these riches, honours, pleasures. What is the world to thee Let the dead bury their dead; but follow thou after the image of God. And beware of quenching that blessed thirst, if it is already excited in thy soul, by what is vulgarly called religion; a poor, dull farce, a religion of form, of outside show, which leaves the heart still cleaving to the dust, as earthly and sensual as ever. Let nothing satisfy thee but the power of godliness, but a religion that is spirit and life; the dwelling in God and God in thee; the being an inhabitant of eternity; the entering in by the blood of sprinkling "within the veil," and "sitting in heavenly places with Christ Jesus!"

4. Therefore it is that the Apostle rejects with such abhorrence that blasphemous supposition, that the law of God is either sin itself, or the cause of sin. God forbid that we should suppose it is the cause of sin, because it is the discoverer of it; because it detects the hidden things of darkness, and drags them out into open day. It is true, by this means (as the Apostle observes, Rom. 7:13,) "sin appears to be sin." All its disguises are torn away, and it appears in its native deformity. It is true likewise, that "sin, by the commandment, becomes exceeding sinful:" Being now committed against light and knowledge, being stripped even of the poor plea of ignorance, it loses its excuse, as well as disguise, and becomes far more odious both to God and man. Yea, and it is true, that "sin worketh death by that which is good;" which in itself is pure and holy. When it is dragged out to light, it rages the more: when it is restrained, it bursts out with greater violence. Thus the Apostle (speaking in the person of one who was convinced of sin, but not yet delivered from it,) "Sin, taking occasion by the commandment" detecting and endeavouring to restrain it, disdained the restraint, and so much the more "wrought in me all manner of concupiscence" (Rom. 7:8;) all manner of foolish and hurtful desire, which that commandment sought to restrain. Thus, "when the commandment came, sin revived" (Rom. 7:9;) it fretted and raged the more. But this is no stain on the commandment. Though it is abused, it cannot be defiled. This only proves that "the heart of man is desperately wicked." But "the law" of God "is holy" still.

Are they so still Is your conscience as tender now in these things as it was then Do you still follow the same rule both in furniture and apparel, trampling all finer, all superfluity, every thing useless, every thing merely ornamental, however fashionable, underfoot Rather, have you not resumed what you had once laid aside, and what you could not then use without wounding you conscience And have you not learned to say, "O, I am not so scrupulous now" I would to God you were! Then you would not sin thus, "because you are not under the law, but under grace!" 6. You was once scrupulous too of commending any to their face; and still more, of suffering any to commend you. It was a stab to your heart; you could not bear it; you sought the honour that cometh of God only. You could not endure such conversation; nor any conversation which was not good to the use of edifying. All idle talk, all trifling discourse, you abhorred; you hated as well as feared it; being deeply sensible of the value of time, of every precious, fleeting moment. In like manner, you dreaded and abhorred idle expense; valuing your money only less than your time, and trembling lest you should be found an unfaithful steward even of the mammon of unrighteousness. Do you now look upon praise as deadly poison, which you can neither give nor receive but at the peril of your soul Do you still dread and abhor all conversation which does not tend to the use of edifying; and labour to improve every moment, that it may not pass without leaving you better than it found you Are not you less careful as to the expense both of money and time Cannot you now lay out either, as you could not have done once Alas! how has that "which should have been for your health, proved to you an occasion of falling!" How have you "sinned because you was not under the law, but under grace!"

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

17. Ah poor self-deceivers! Christians ye are not. But you are enthusiasts in a high degree. Physicians, heal yourselves! But first know your disease: your whole life is enthusiasm; as being all suitable to the imagination, that you have received that grace of God which you have not. In consequence of this grand mistake, you blunder on, day by day, speaking and acting under a character which does in no wise belong to you. Hence arises that palpable, glaring inconsistency that runs through your whole behaviour; which is an awkward mixture of real Heathenism and imaginary Christianity. Yet still, as you have so vast a majority on your side, you will always carry it by mere dint of numbers, "that you are the only men in your senses, and all are lunatics who are not as you are." But this alters not the nature of things. In the sight of God, and His holy angels, yea, and all the children of God upon earth, you are mere madmen, mere enthusiasts all! Are you not Are you not "walking in a vain shadow, a shadow of religion, a shadow of happiness Are you not still "disquieting yourselves in vain" with misfortunes as imaginary as your happiness or religion Do you not fancy yourselves great or good -- very knowing and very wise How long Perhaps till death brings you back to your senses, to bewail your folly for ever and ever! 18. A second sort of enthusiasm is that of those who imagine they have such gifts from God as they have not. Thus some have imagined themselves to be endued with a power of working miracles, of healing the sick by a word or a touch, of restoring sight to the blind: yea, even of raising the dead -- a notorious instance of which is still fresh un our own history. Others have undertaken to prophesy, to foretell things to come, and that with the utmost certainty and exactness. But a little time usually convinces these enthusiasts. When plain facts run counter to their predictions, experience performs what reason could not, and sinks them down into their senses.

33. And, first, if enthusiasm be a term, though so frequently used, yet so rarely understood, take you care not to talk of you know not what; not to use the word till you understand it. As in all other points, so likewise in this, learn to think before you speak. First know the meaning of this hard word; and then use it, if need require. 34. But if so few, even among men of education and learning, much more among the common sort of men, understand this dark, ambiguous word, or have any fixed notion of what it means; then, secondly, beware of judging or calling any man an enthusiast, upon common report. This is by no means a sufficient ground for giving any name of reproach to any man; least of all is it a sufficient ground for so black a term of reproach as this. The more evil it contains, the more cautious you should be how you apply it to any one; to bring so heavy an accusation, without full proof, being neither consistent with justice nor mercy. 35. But if enthusiasm be so great an evil, beware you are not entangled therewith yourself. Watch and pray, that you fall not into the temptation. It easily besets those who fear or love God. O beware you do not think of yourself more highly than you ought to think. Do not imagine you have attained that grace of God which you have not attained. You may have much joy; you may have a measure of love; and yet not have living faith. Cry unto God, that He would not suffer you, blind as you are, to go out of the way; that you may never fancy yourself a believer in Christ, till Christ is revealed in you, and till His Spirit witnesses with your spirit that you are a child of God. 36. Beware you are not a fiery, persecuting enthusiast. Do not imagine that God has called you (just contrary to the spirit of Him you style your Master) to destroy men's lives, and not to save them. Never dream of forcing men into the ways of God. Think yourself, and let think. Use no constraint in matters of religion. Even those who are farthest out of the way never compel to come in by any other means than reason, truth, and love.

9. As gross and palpable are the works of the devil among many (if not all) the modern heathens. The natural religion of the Creeks, Cherokees, Chickasaws, and all other Indians bordering on our southern settlements (not of a few single men, but of entire nations), is to torture all their prisoners from morning till night, till at length they roast them to death; and upon the slightest undesigned provocation, to come behind and shoot any of their own countrymen! Yea, it is a common thing among them, for the son, if he thinks his father lives too long, to knock out his brains; and for mother, if she is tired of her children, to fasten stones about their necks, and throw three or four of them into the river, one after another! 10. It were to be wished, that none but heathens had practised such gross, palpable works of the devil. But we dare not say so. Even in cruelty and bloodshed, how little have the Christians come behind them! And not the Spaniards or Portuguese alone, butchering thousands in South America: not the Dutch only in the East Indies, or the French in North America, following the Spaniards step by step: our own countrymen, too, have wantoned in blood, and exterminated whole nations; plainly proving thereby what spirit it is that dwells and works in the children of disobedience. 11. These monsters might almost make us overlook the works of the devil that are wrought in our own country. But, alas! we cannot open our eyes even here, without seeing them on every side. Is it a small proof of his power, that common swearers, drunkards, whoremongers, adulterers, thieves, robbers, sodomites, murderers, are still found in every part of our land How triumphant does the prince of this world reign in all these children of disobedience! 12. He less openly, but no less effectually, works in dissemblers, tale-bearers, liars, slanderers; in oppressors and extortioners, in the perjured, the seller of his friend, his honour, his conscience, his country. And yet these may talk of religion or conscience still; of honour, virtue, and public spirit! But they can no more deceive Satan than they can God. He likewise knows those that are his: and a great multitude they are, out of every nation and people, of whom he has full possession at this day.

4. "Search me, O Lord, and prove me. Try out my reins and my heart! Look well if there be any way of" bigotry "in me, and lead me in the way everlasting." In order to examine ourselves thoroughly, let the case be proposed in the strongest manner. What, if I were to see a Papist, an Arian, a Socinian casting out devils If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still. 5. O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him.

1. And it is easy to observe, that the occasion of the former sort of thoughts, which oppose or wander from God, are, in general, sinful tempers. For instance: Why is not God in all the thoughts, in any of the thoughts of a natural man For a plain reason: Be he rich or poor, learned or unlearned, he is an Atheist; (though not vulgarly so called;) he neither knows nor loves God. Why are his thoughts continually wandering after the world Because he is an idolater. He does not indeed worship an image, or bow down to the stock of a tree; yet is he sunk into equally damnable idolatry: He loves, that is worships, the world. He seeks happiness in the things that are seen, in the pleasures that perish in the using. Why is it that his thoughts are perpetually wandering from the very end of his being, the knowledge of God in Christ Because he is an unbeliever; because he has no faith; or at least, no more than a devil. So all these wandering thoughts easily and naturally spring from that evil root of unbelief. 2. The case is the same in other instances: Pride, anger, revenge, vanity, lust, covetousness, every one of them occasions thoughts suitable to its own nature. And so does every sinful temper of which the human mind is capable. The particulars it is hardly possible, nor is it needful, to enumerate: It suffices to observe, that as many evil tempers as find a place in any soul, so many ways that soul will depart from God, by the worst kind of wandering thoughts. 3. The occasions of the latter kind of wandering thoughts are exceeding various. Multitudes of them are occasioned by the natural union between the soul and body. How immediately and how deeply is the understanding affected by a diseased body! Let but the blood move irregularly in the brain, and all regular thinking is at an end. Raging madness ensues; and then farewell to all evenness of thought. Yea, let only the spirits be hurried or agitated to a certain degree, and a temporary madness, a delirium, prevents all settled thought. And is not the same irregularity of thought, in a measure, occasioned by every nervous disorder So does the "corruptible body press down the soul, and cause it to muse about many things."

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

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.

10. Secondly, all works of mercy; whether they relate to the bodies or souls of men; such as feeding the hungry, clothing the naked, entertaining the stranger, visiting those that are in prison, or sick, or variously afflicted; such as the endeavouring to instruct the ignorant, to awaken the stupid sinner, to quicken the lukewarm, to confirm the wavering, to comfort the feeble-minded, to succour the tempted, or contribute in any manner to the saving of souls from death. This is the repentance, and these the "fruits meet for repentance," which are necessary to full sanctification. This is the way wherein God hath appointed His children to wait for complete salvation. 11. Hence may appear the extreme mischievousness of that seemingly innocent opinion, that there is no sin in a believer; that all sin is destroyed, root and branch, the moment a man is justified. By totally preventing that repentance, it quite blocks up the way to sanctification. There is no place for repentance in him who believes there is no sin either in his life or heart: consequently, there is no place for his being perfected in love, to which that repentance is indispensably necessary. 12. Hence it may likewise appear, that there is no possible danger in thus expecting full salvation. For suppose we were mistaken, suppose no such blessing ever was or can be attained, yet we lose nothing: nay, that very expectation quickens us in using all the talents which God has given us; yea, in improving them all; so that when our Lord cometh, He will receive His own with increase.

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

9. So far we bear the image of the devil, and tread in his steps. But at the next step we leave Satan behind; we run into an idolatry whereof he is not guilty: I mean love of the world; which is now as natural to every man, as to love his own will. What is more natural to us than to seek happiness in the creature, instead of the Creator -- to seek that satisfaction in the works of his hands, which can be found in God only What more natural than "the desire of the flesh" that is, of the pleasure of sense in every kind Men indeed talk magnificently of despising these low pleasures, particularly men of learning and education. They affect to sit loose to the gratification of these appetites wherein they stand on a level with the beasts that perish. But it is mere affectation; for every man is conscious to himself, that in this respect he is, by nature, a very beast. Sensual appetites, even those of the lowest kind, have, more or less, the dominion over him. They lead him captive; they drag him to and fro, in spite of his boasted reason. The man, with all his good breeding, and other accomplishments, has no pre-eminence over the goat: Nay, it is much to be doubted, whether the beast has not the pre-eminence over him. Certainly he has, if we may hearken to one of their modern oracles, who very decently tells us, Once in a season beasts too taste of love; Only the beast of reason is its slave, And in that folly drudges all the year.

The Wilderness State "Ye now have sorrow: But I will see you again, and your heart shall rejoice, and your joy no man taketh from you." John 16:22. 1. After God had wrought a great deliverance for Israel, by bringing them out of the house of bondage, they did not immediately enter into the land which he had promised to their fathers; but "wandered out of the way in the wilderness," and were variously tempted and distressed. In like manner, after God has delivered them that fear him from the bondage of sin and Satan; after they are "justified freely by his grace, through the redemption that is in Jesus," yet not many of them immediately enter into "the rest which remaineth for the people of God." The greater part of them wander, more or less, out of the good way into which he hath brought them. They come, as it were, into a "waste and howling desert," where they are variously tempted and tormented: And this, some, in allusion to the case of the Israelites, have termed "a wilderness state." 2. Certain it is, that the condition wherein these are has a right the tenderest compassion. They labour under an evil and sore disease; though one that is not commonly understood; and for this very reason it is the more difficult for them to find a remedy. Being in darkness themselves, they cannot be supposed to understand the nature of their own disorder; and few of their brethren, nay, perhaps, of their teachers, know either what their sickness is, or how to heal it. So much the more need there is to inquire, First, What is the nature of this disease Secondly, What is the cause and, Thirdly, What is the cure of it

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

2. It is probable our translators rendered it heaviness (though a less common word,) to denote two things: First, the degree, and next, the continuance, of it. It does indeed, seem that it is not a slight or inconsiderable degree of grief which is here spoken of; but such as makes a strong impression upon, and sinks deep into, the soul. Neither does this appear to be a transient sorrow, such as passes away in an hour; but rather, such as, having taken fast hold of the heart, is not presently shaken off, but continues for some time, as a settled temper, rather than a passion, -- even in them that have living faith in Christ, and the genuine love of God in their hearts. 3. Even in these, this heaviness may sometimes be so deep as to overshadow the whole soul; to give a colour, as it were, to all the affections; such as will appear in the whole behavior. It may likewise have an influence over the body; particularly in those that are either of a naturally weak constitution, or weakened by some accidental disorder, especially of the nervous kind. In many cases, we find "the corruptible body presses down the soul." In this, the soul rather presses down the body, and weakens it more and more. Nay, I will not say that deep and lasting sorrow of heart may not sometimes weaken a strong constitution, and lay the foundation of such bodily disorders as are not easily removed: And yet, all this may consist with a measure of that faith which still worketh by love. 4. This may well be termed a "fiery trial:" And though it is not the same with that the Apostle speaks of in the fourth chapter [1 Pet. 4], yet many of the expressions there used concerning outward sufferings may be accommodated to this inward affliction. They cannot, indeed, with any propriety, be applied to them that are in darkness: These do not, cannot rejoice; neither is it true, that "the Spirit of glory and of God resteth upon" them. But he frequently doth on those that are in heaviness; so that, though sorrowful, yet are they always rejoicing.

9. In order to the healing of that corruption, that evil disease, which every man brings with him into the world, it is often needful to pluck out, as it were, a right eye, to cut off a right hand; -- so painful is either the thing itself which must be done, or the only means of doing it; the parting, suppose, with a foolish desire, with an inordinate affection; or a separation from the object of it, without which it can never be extinguished. In the former kind, the tearing away such a desire or affection, when it is deeply rooted in the soul, is often like the piercing of a sword, yea, like "the dividing asunder of the soul and spirit, the joints and marrow." The Lord then sits upon the soul as a refiner's fire, to burn all the dross thereof. And this is a cross indeed; it is essentially painful; it must be so, in the very nature of the thing. The soul cannot be thus torn asunder, it cannot pass through the fire, without pain. 10. In the latter kind, the means to heal a sin-sick soul, to cure a foolish desire, an inordinate affection, are often painful, not in the nature of the thing, but from the nature of the disease. So when our Lord said to the rich young man, "Go, sell that thou hast, and give it to the poor," (as well knowing, this was the only means of healing his covetousness,) the very thought of it gave him so much pain, that "he went away sorrowful;" choosing rather to part with his hope of heaven, than his possessions on earth. This was a burden he could not consent to lift, a cross he would not take up. And in the one kind or the other, every follower of Christ will surely have need to "take up his cross daily."

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

The Use Of Money "I say unto you, Make unto yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into the everlasting habitations." Luke 16:9.

2. An excellent branch of Christian wisdom is here inculcated by our Lord on all his followers, namely, the right use of money -- a subject largely spoken of, after their manner, by men of the world; but not sufficiently considered by those whom God hath chosen out of the world. These, generally, do not consider, as the importance of the subject requires, the use of this excellent talent. Neither do they understand how to employ it to the greatest advantage; the introduction of which into the world is one admirable instance of the wise and gracious providence of God. It has, indeed, been the manner of poets, orators, and philosophers, in almost all ages and nations, to rail at this, as the grand corrupter of the world, the bane of virtue, the pest of human society. Hence nothing so commonly heard, as: Nocens ferrum, ferroque nocentius aurum: And gold, more mischievous than keenest steel. Hence the lamentable complaint, Effodiuntur opes, irritamenta malorum. [Wealth is dug up, incentive to all ill.] Nay, one celebrated writer gravely exhorts his countrymen, in order to banish all vice at once, to " throw all their money into the sea:" . . . in mare proximum [. . .] Summi materiem mali!

I. 1. The first of these is (he that heareth, let him understand!) "Gain all you can." Here we may speak like the children of the world: We meet them on their own ground. And it is our bounden duty to do this: We ought to gain all we can gain, without buying gold too dear, without paying more for it than it is worth. But this it is certain we ought not to do; we ought not to gain money at the expense of life, nor (which is in effect the same thing) at the expense of our health. Therefore, no gain whatsoever should induce us to enter into, or to continue in, any employ, which is of such a kind, or is attended with so hard or so long labour, as to impair our constitution. Neither should we begin or continue in any business which necessarily deprives us of proper seasons for food and sleep, in such a proportion as our nature requires. Indeed, there is a great difference here. Some employments are absolutely and totally unhealthy; as those which imply the dealing much with arsenic, or other equally hurtful minerals, or the breathing an air tainted with steams of melting lead, which must at length destroy the firmest constitution. Others may not be absolutely unhealthy, but only to persons of a weak constitution. Such are those which require many hours to be spent in writing; especially if a person write sitting, and lean upon his stomach, or remain long in an uneasy posture. But whatever it is which reason or experience shows to be destructive of health or strength, that we may not submit to; seeing "the life is more" valuable "than meat, and the body than raiment." And if we are already engaged in such an employ, we should exchange it as soon as possible for some which, if it lessen our gain, will, however not lessen our health.

2. We are, Secondly, to gain all we can without hurting our mind any more than our body. For neither may we hurt this. We must preserve, at all events, the spirit of an healthful mind. Therefore we may not engage or continue in any sinful trade, any that is contrary to the law of God, or of our country. Such are all that necessarily imply our robbing or defrauding the king of his lawful customs. For it is at least as sinful to defraud the king of his right, as to rob our fellow subjects. And the king has full as much right, to his customs as we have to our houses and apparel. Other businesses there are, which however innocent in themselves, cannot be followed with innocence now at least, not in England; such, for instance, as will not afford a competent maintenance without cheating or lying, or conformity to some custom which not consistent with a good conscience: These, likewise, are sacredly to be avoided, whatever gain they may be attended with provided we follow the custom of the trade; for to gain money we must not lose our souls. There are yet others which many pursue with perfect innocence, without hurting either their body or mind; And yet perhaps you cannot: Either they may entangle you in that company which would destroy your soul; and by repeated experiments it may appear that you cannot separate the one from the other; or there may be an idiosyncrasy, -- a peculiarity in your constitution of soul, (as there is in the bodily constitution of many,) by reason whereof that employment is deadly to you, which another may safely follow. So I am convinced, from many experiments, I could not study, to any degree of perfection, either mathematics, arithmetic, or algebra, without being a Deist, if not an Atheist: And yet others may study them all their lives without sustaining any inconvenience. None therefore can here determine for another; but every man must judge for himself, and abstain from whatever he in particular finds to be hurtful to his soul.

3. We are. Thirdly, to gain all we can without hurting our neighbour. But this we may not, cannot do, if we love our neighbour as ourselves. We cannot, if we love everyone as ourselves, hurt anyone in his substance. We cannot devour the increase of his lands, and perhaps the lands and houses themselves, by gaming, by overgrown bills (whether on account of physic, or law, or anything else,) or by requiring or taking such interest as even the laws of our country forbid. Hereby all pawn-broking is excluded: Seeing, whatever good we might do thereby, all unprejudiced men see with grief to be abundantly overbalanced by the evil. And if it were otherwise, yet we are not allowed to "do evil that good may come." We cannot, consistent with brotherly love, sell our goods below the market price; we cannot study to ruin our neighbour's trade, in order to advance our own; much less can we entice away or receive any of his servants or workmen whom he has need of. None can gain by swallowing up his neighbour's substance, without gaining the damnation of hell!

4. Neither may we gain by hurting our neighbour in his body. Therefore we may not sell anything which tends to impair health. Such is, eminently, all that liquid fire, commonly called drams or spirituous liquors. It is true, these may have a place in medicine; they may be of use in some bodily disorders; although there would rarely be occasion for them were it not for the unskillfulness of the practitioner. Therefore, such as prepare and sell them only for this end may keep their conscience clear. But who are they Who prepare and sell them only for this end Do you know ten such distillers in England Then excuse these. But all who sell them in the common way, to any that will buy, are poisoners general. They murder His Majesty's subjects by wholesale, neither does their eye pity or spare. They drive them to hell like sheep. And what is their gain Is it not the blood of these men Who then would envy their large estates and sumptuous palaces A curse is in the midst of them: The curse of God cleaves to the stones, the timber, the furniture of them. The curse of God is in their gardens, their walks, their groves; a fire that burns to the nethermost hell! Blood, blood is there: The foundation, the floor, the walls, the roof are stained with blood! And canst thou hope, O thou man of blood, though thou art "clothed in scarlet and fine linen, and farest sumptuously every day;" canst thou hope to deliver down thy fields of blood to the third generation Not so; for there is a God in heaven: Therefore, thy name shall soon be rooted out. Like as those whom thou hast destroyed, body and soul, "thy memorial shall perish with thee!"

5. And are not they partakers of the same guilt, though in a lower degree, whether Surgeons, Apothecaries, or Physicians, who play with the lives or health of men, to enlarge their own gain Who purposely lengthen the pain or disease which they are able to remove speedily who protract the cure of their patient's body in order to plunder his substance Can any man be clear before God who does not shorten every disorder "as much as he can," and remove all sickness and pain "as soon as he can" He cannot: For nothing can be more clear than that he does not "love his neighbour as himself;" than that he does not "do unto others as he would they should do unto himself." 6. This is dear-bought gain. And so is whatever is procured by hurting our neighbour in his soul; by ministering, suppose, either directly or indirectly, to his unchastity, or intemperance, which certainly none can do, who has any fear of God, or any real desire of pleasing Him. It nearly concerns all those to consider this, who have anything to do with taverns, victualling-houses, opera-houses, play-houses, or any other places of public, fashionable diversion. If these profit the souls of men, you are clear; your employment is good, and your gain innocent; but if they are either sinful in themselves, or natural inlets to sin of various kinds, then, it is to be feared, you have a sad account to make. O beware, lest God say in that day, "These have perished in their iniquity, but their blood do I require at thy hands!"

7. These cautions and restrictions being observed, it is the bounden duty of all who are engaged in worldly business to observe that first and great rule of Christian wisdom with respect to money, "Gain all you can." Gain all you can by honest industry. Use all possible diligence in your calling. Lose no time. If you understand yourself and your relation to God and man, you know you have none to spare. If you understand your particular calling as you ought, you will have no time that hangs upon your hands. Every business will afford some employment sufficient for every day and every hour. That wherein you are placed, if you follow it in earnest, will leave you no leisure for silly, unprofitable diversions. You have always something better to do, something that will profit you, more or less. And "whatsoever thy hand findeth to do, do it with thy might." Do it as soon as possible: No delay! No putting off from day to day, or from hour to hour! Never leave anything till to-morrow, which you can do to-day. And do it as well as possible. Do not sleep or yawn over it: Put your whole strength to the work. Spare no pains. Let nothing be done by halves, or in a slight and careless manner. Let nothing in your business be left undone if it can be done by labour or patience. 8. Gain all you can, by common sense, by using in your business all the understanding which God has given you. It is amazing to observe, how few do this; how men run on in the same dull track with their forefathers. But whatever they do who know not God, this is no rule for you. It is a shame for a Christian not to improve upon them, in whatever he takes in hand. You should be continually learning, from the experience of others, or from your own experience, reading, and reflection, to do everything you have to do better to-day than you did yesterday. And see that you practise whatever you learn, that you may make the best of all that is in your hands.

II. 1. Having gained all you can, by honest wisdom and unwearied diligence, the second rule of Christian prudence is," Save all you can." Do not throw the precious talent into the sea: Leave that folly to heathen philosophers. Do not throw it away in idle expenses, which is just the same as throwing it into the sea. Expend no part of it merely to gratify the desire of the flesh, the desire of the eye, or the pride of life. 2. Do not waste any part of so precious a talent merely in gratifying the desires of the flesh; in procuring the pleasures of sense of whatever kind; particularly, in enlarging the pleasure of tasting. I do not mean, avoid gluttony and drunkenness only: An honest heathen would condemn these. But there is a regular, reputable kind of sensuality, an elegant epicurism, which does not immediately disorder the stomach, nor (sensibly, at least) impair the understanding. And yet (to mention no other effects of it now) it cannot be maintained without considerable expense. Cut off all this expense! Despise delicacy and variety, and be content with what plain nature requires. 3. Do not waste any part of so precious a talent merely in gratifying the desire of the eye by superfluous or expensive apparel, or by needless ornaments. Waste no part of it in curiously adorning your houses; in superfluous or expensive furniture; in costly pictures, painting, gilding, books; in elegant rather than useful gardens. Let your neighbours, who know nothing better, do this: "Let the dead bury their dead." But "what is that to thee" says our Lord: "Follow thou me." Are you willing Then you are able so to do.

4. Lay out nothing to gratify the pride of life, to gain the admiration or praise of men. This motive of expense is frequently interwoven with one or both of the former. Men are expensive in diet, or apparel, or furniture, not barely to please their appetite, or to gratify their eye, their imagination, but their vanity too. "So long as thou dost well unto thyself, men will speak good of thee." So long as thou art "clothed in purple and fine linen, and farest sumptuously" every day," no doubt many will applaud thy elegance of taste, thy generosity and hospitality. But do not buy their applause so dear. Rather be content with the honour that cometh from God. 5. Who would expend anything in gratifying these desires if he considered that to gratify them is to increase them Nothing can be more certain than this: Daily experience shows, the more they are indulged, they increase the more. Whenever, therefore, you expend anything to please your taste or other senses, you pay so much for sensuality. When you lay out money to please your eye, you give so much for an increase of curiosity, -- for a stronger attachment to these pleasures which perish in the using. While you are purchasing anything which men use to applaud, you are purchasing more vanity. Had you not then enough of vanity, sensuality, curiosity before Was there need of any addition And would you pay for it, too What manner of wisdom is this Would not the literally throwing your money into the sea be a less mischievous folly 6. And why should you throw away money upon your children, any more than upon yourself, in delicate food, in gay or costly apparel, in superfluities of any kind Why should you purchase for them more pride or lust, more vanity, or foolish and hurtful desires They do not want any more; they have enough already; nature has made ample provision for them: Why should you be at farther expense to increase their temptations and snares, and to pierce them through with more sorrows

7. Do not leave it to them to throw away. If you have good reason to believe that they would waste what is now in your possession in gratifying and thereby increasing the desire of the flesh, the desire of the eye, or the pride of life at the peril of theirs and your own soul, do not set these traps in their way. Do not offer your sons or your daughters unto Belial, any more than unto Moloch. Have pity upon them, and remove out of their way what you may easily foresee would increase their sins, and consequently plunge them deeper into everlasting perdition! How amazing then is the infatuation of those parents who think they can never leave their children enough! What! cannot you leave them enough of arrows, firebrands, and death Not enough of foolish and hurtful desires Not enough of pride, lust, ambition vanity not enough of everlasting burnings Poor wretch! thou fearest where no fear is. Surely both thou and they, when ye are lifting up your eyes in hell, will have enough both of the "worm that never dieth," and of "the fire that never shall be quenched!" 8. "What then would you do, if you was in my case If you had a considerable fortune to leave" Whether I would do it or no, I know what I ought to do: This will admit of no reasonable question. If I had one child, elder or younger, who knew the value of money; one who I believed, would put it to the true use, I should think it my absolute, indispensable duty to leave that child the bulk of my fortune; and to the rest just so much as would enable them to live in the manner they had been accustomed to do. "But what, if all your children were equally ignorant of the true use of money" I ought then (hard saying! who can hear it) to give each what would keep him above want, and to bestow all the rest in such a manner as I judged would be most for the glory of God.

III. 1. But let not any man imagine that he has done anything, barely by going thus far, by "gaining and saving all he can," if he were to stop here. All this is nothing, if a man go not forward, if he does not point all this at a farther end. Nor, indeed, can a man properly be said to save anything, if he only lays it up. You may as well throw your money into the sea, as bury it in the earth. And you may as well bury it in the earth, as in your chest, or in the Bank of England. Not to use, is effectually to throw it away. If, therefore, you would indeed "make yourselves friends of the mammon of unrighteousness," add the Third rule to the two preceding. Having, First, gained all you can, and, Secondly saved all you can, Then "give all you can." 2. In order to see the ground and reason of this, consider, when the Possessor of heaven and earth brought you into being, and placed you in this world, he placed you here not as a proprietor, but a steward: As such he entrusted you, for a season, with goods of various kinds; but the sole property of these still rests in him, nor can be alienated from him. As you yourself are not your own, but his, such is, likewise, all that you enjoy. Such is your soul and your body, not your own, but God's. And so is your substance in particular. And he has told you, in the most clear and express terms, how you are to employ it for him, in such a manner, that it may be all an holy sacrifice, acceptable through Christ Jesus. And this light, easy service, he has promised to reward with an eternal weight of glory.

6. You see then what it is to "make yourselves friends of the mammon of unrighteousness," and by what means you may procure, "that when ye fail they may receive you into the everlasting habitations." You see the nature and extent of truly Christian prudence so far as it relates to the use of that great talent, money. Gain all you can, without hurting either yourself or your neighbour, in soul or body, by applying hereto with unintermitted diligence, and with all the understanding which God has given you; -- save all you can, by cutting off every expense which serves only to indulge foolish desire; to gratify either the desire of flesh, the desire of the eye, or the pride of life; waste nothing, living or dying, on sin or folly, whether for yourself or your children; -- and then, give all you can, or, in other words, give all you have to God. Do not stint yourself, like a Jew rather than a Christian, to this or that proportion. "Render unto God," not a tenth, not a third, not half, but all that is God's, be it more or less; by employing all on yourself, your household, the household of faith, and all mankind, in such a manner, that you may give a good account of your stewardship when ye can be no longer stewards; in such a manner as the oracles of God direct, both by general and particular precepts; in such a manner, that whatever ye do may be "a sacrifice of a sweet-smelling savour to God," and that every act may be rewarded in that day when the Lord cometh with all his saints.

7. Brethren, can we be either wise or faithful stewards unless we thus manage our Lord's goods We cannot, as not only the oracles of God, but our own conscience beareth witness. Then why should we delay Why should we confer any longer with flesh and blood, or men of the world Our kingdom, our wisdom is not of this world: Heathen custom is nothing to us. We follow no men any farther than they are followers of Christ. Hear ye him. Yea, to-day, while it is called to-day, hear and obey his voice! At this hour, and from this hour, do his will: Fulfil his word, in this and in all things! I entreat you, in the name of the Lord Jesus, act up to the dignity of your calling! No more sloth! Whatsoever your hand findeth to do, do it with your might! No more waste! Cut off every expense which fashion, caprice, or flesh and blood demand! No more covetousness! But employ whatever God has entrusted you with, in doing good, all possible good, in every possible kind and degree to the household of faith, to all men! This is no small part of "the wisdom of the just." Give all ye have, as well as all ye are, a spiritual sacrifice to Him who withheld not from you his Son, his only Son: So "laying up in store for yourselves a good foundation against the time to come, that ye may attain eternal life!"

And, first, God has entrusted us with our soul, an immortal spirit, made in the image of God; together with all the powers and faculties thereof, understanding, imagination, memory, will, and a train of affections, either included in it or closely dependent upon it, -- love and hatred, joy and sorrow, respecting present good and evil; desire and aversion, hope and fear, respecting that which is to come. All these St. Paul seems to include in two words, when he says, "The peace of God shall keep your hearts and minds." Perhaps, indeed, the latter word, nohmata, might rather be rendered thoughts, provided we take that word in its most extensive sense, for every perception of the mind, whether active or passive. 3. Now, of all these, it is certain, we are only stewards. God has entrusted us with these powers and faculties, not that we may employ them according to our own will, but according to the express orders which he has given us; although it is true that, in doing His will, we most effectually secure our own happiness; seeing it is herein only that we can be happy, either in time or in eternity. Thus we are to use our understanding, our imagination, our memory, wholly to the glory of Him that gave them. Thus our will is to be wholly given up to Him, and all our affections to be regulated as he directs. We are to love and hate, to rejoice and grieve, to desire and shun, to hope and fear, according to the rule which he prescribes whose we are, and whom we are to serve in all things. Even our thoughts are not our own, in this sense; they are not at our own disposal; but for every deliberate motion of our mind we are accountable to our great Master.

6. It may likewise admit of a doubt, whether our senses will exist, when the organs of sense are destroyed. Is it not probable, that those of the lower kind will cease -- the feeling, the smell, the taste -- as they have a more immediate reference to the body, and are chiefly, if not wholly, intended for the preservation of it But will not some kind of sight remain, although the eye be closed in death And will there not be something in the soul equivalent to the present sense of hearing Nay, is it not probable, that these will not only exist in the separate state, but exist in a far greater degree, in a more eminent manner, than now, when the soul, disentangled from its clay, is no longer "a dying sparkle in a cloudy place;" when it no longer "looks through the windows of the eye and ear;" but rather is all eye, all ear, all sense, in a manner we cannot yet conceive And have we not a clear proof of the possibility of this, of seeing without the use of the eye, and hearing without the use of the ear yea, and earnest of it continually For does not the soul see, in the clearest manner, when the eye is of no use; namely, in dreams Does she not then enjoy the faculty of hearing, without any help from the ear But however this be, certain it is, that neither will our senses, any more than our speech, be entrusted to us in the manner they are now, when the body lies in the silent grave. 7. How far the knowledge or learning which we have gained by education will then remain, we cannot tell. Solomon indeed says, "There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." But it is evident, these words cannot be understood in an absolute sense. For it is so far from being true that there is no knowledge after we have quitted the body, that the doubt lies on the other side, whether there be any such thing as real knowledge till then; whether it be not a plain sober truth, not a mere poetical fiction, that All these shadows which for things we take, Are but the empty dreams, which in death's sleep we make;

5. The Lord of all will next inquire, "How didst thou employ the worldly goods which I lodged in thy hands Didst thou use thy food, not so as to seek or place thy happiness therein, but so as to preserve thy body in health, in strength and vigour, a fit instrument for the soul Didst thou use apparel, not to nourish pride or vanity, much less to tempt others to sin, but conveniently and decently to defend thyself from the injuries of the weather Didst thou prepare and use thy house, and all other conveniences, with a single eye to my glory -- in every point seeking not thy own honour, but mine; studying to please, not thyself, but me Once more: in what manner didst thou employ that comprehensive talent, money -- not in gratifying the desire of the flesh, the desire of the eye, or the pride of life; not squandering it away in vain expenses -- the same as throwing it into the sea; not hoarding it up to leave behind thee -- the same as burying it in the earth; but first supplying thy own reasonable wants, together with those of thy family; then restoring the remainder to me, through the poor, whom I had appointed to receive it; looking upon thyself as only one of that number of poor, whose wants were to be supplied out of that part of my substance which I had placed in thy hands for this purpose; leaving thee the right of being supplied first, and the blessedness of giving rather than receiving Wast thou accordingly a general benefactor to mankind feeding the hungry, clothing the naked, comforting the sick, assisting the stranger, relieving the afflicted, according to their various necessities Wast thou eyes to the blind, and feet to the lame, a father to the fatherless, and an husband to the widow And didst thou labour to improve all outward works of mercy, as means of saving souls from death"

IV. 1. From these plain considerations we may learn, First, How important is this short, uncertain day of life! How precious, above all utterance, above all conception, is every portion of it! The least of these a serious care demands; For though they're little, they are golden sands! How deeply does it concern every child of man, to let none of these run to waste; but to improve them all to the noblest purposes, as long as the breath of God is in his nostrils! 2. We learn from hence, Secondly, that there is no employment of our time, no action or conversation, that is purely indifferent. All is good or bad, because all our time, as everything we have, is not our own. All these are, as our Lord speaks, ta allotria -- the property of another; of God our Creator. Now, these either are or are not employed according to his will. If they are so employed, all is good; if they are not, all is evil. Again: it is His will, that we should continually grow in grace, and in the living knowledge of our Lord Jesus Christ. Consequently, every thought, word, and work, whereby this knowledge is increased, whereby we grow in grace, is good; and every one whereby this knowledge is not increased, is truly and properly evil. 3. We learn from hence, Thirdly, that there are no works of supererogation; that we can never do more than our duty; seeing all we have is not our own, but God's; all we can do is due to Him. We have not received this or that, or many things only, but everything from Him: therefore, everything is His due. He that gives us all, must needs have a right to all: so that if we pay Him anything less than all, we cannot be faithful stewards. And considering, "every man shall receive his own reward, according to his own labour," we cannot be wise stewards unless we labour to the uttermost of our power; not leaving anything undone which we possibly can do, but putting forth all our strength.

4. Brethren, "who is an understanding man and endued with knowledge among you" Let him show the wisdom from above, by walking suitably to his character. If he so account of himself as a steward of the manifold gifts of God, let him see that all his thoughts, and words, and works, be agreeable to the post God has assigned him. It is no small thing, to lay out for God all which you have received from God. It requires all your wisdom, all your resolution, all your patience and constancy; far more than ever you had by nature, but not more than you may have by grace. For His grace is sufficient for you; and "all things," you know, "are possible to him that believeth." By faith, then, "put on the Lord Jesus Christ;" "put on the whole armour of God;" and you shall be enabled to glorify Him in all your words and works; yea, to bring every thought into captivity to the obedience of Christ! Edinburgh, May 14, 1768

4. They then printed and dispersed, at their own expense, several thousand books of instruction to Constables and other Parish Officers, explaining and enforcing their several duties: And to prevent, as far as possible, the necessity of proceeding to an actual execution of the laws, they likewise printed and dispersed in all parts of the town dissuasives from Sabbath-breaking, extract from Acts of Parliament against it, and notices to the offenders. 5. The way being paved by these precautions, it was in the beginning of the year 1758, that, after notices delivered again and again, which were as often set at naught, actual informations were made to Magistrates against persons profaning the Lord's day. By this means they first cleared the streets and fields of those notorious offenders who, without any regard either to God or the king, were selling their wares from morning to night. They proceeded to a more difficult attempt, the preventing tippling on the Lord's day, spending the time in alehouses, which ought to be spent in the more immediate worship of God. Herein they were exposed to abundance of reproach, to insult and abuse of every kind; having not only the tipplers, and those who entertained them, the alehouse keepers, to contend with, but rich and honourable men, partly the landlords of those alehouse keepers, partly those who furnished them with drink, and, in general, all who gained by their sins. Some of these were not only men of substance, but men in authority; nay, in more instances than one, they were the very persons before whom the delinquents were brought. And the treatment they gave those who laid the informations naturally encouraged "the beasts of the people" to follow their example, and to use them as fellows not fit to live upon the earth. Hence they made no scruple, not only to treat them with the basest language, not only to throw at them mud or stones, or whatever came to hand, but many times to beat them without mercy, and to drag them over the stones, or through the kennels. And that they did not murder them was not for want of will; but the bridle was in their teeth.

II. 1. These are the steps which have been hitherto taken in prosecution of this design. I am, in the Second place, to show the excellent thereof, notwithstanding the objections which have been raised against it. Now this may appear from several considerations. And, First, from hence, -- that the making an open stand against all the ungodliness and unrighteousness which overspread our land as a flood is one of the noblest ways of confessing Christ in the face of his enemies. It is giving glory to God, and showing mankind that even in these dregs of time, There are, who faith prefer Though few, and piety to God. And what more excellent than to render to God the honour due unto his name To declare by a stronger proof than words, even by suffering, and running all hazards, "Verily there is a reward for the righteous; doubtless there is a God that judgeth the earth." 2. How excellent is the design to prevent in any degree the dishonour done to his glorious name, the contempt which is poured on his authority, and the scandal brought upon our holy religion by the gross, flagrant wickedness of those who are still called by the name of Christ! To stem in any degree the torrent of vice, to repress the floods of ungodliness, to remove in an leisure those occasions of blaspheming the worthy name hereby we are called, is one of the noblest designs it can possibly enter into the heart of man to conceive.

5. But it is objected, "However excellent a design this is, it does not concern you. For are there not persons to whom there pressing these offenses and punishing the offenders properly belong Are there not Constables, and other Parish Officers, who are bound by oath to this very thing" There are. Constables and Churchwardens, in particular, are engaged by solemn oaths to give due information against profaners of the Lord's day, and all other scandalous sinners. But if they leave it undone, -- if, notwithstanding their oaths, they trouble not themselves about the matter, it concerns all that fear God, that love mankind, and that wish well to their king and country, to pursue this design with the very same vigour as if there were no such Officers existing; it being just the same thing, if they are of no use, as if they had no being. 6. "But this is only a pretence: Their real design is to get money by giving informations." So it has frequently and roundly been affirmed; but without the least shadow of truth. The contrary maybe proved by a thousand instances: No member of the Society takes any part of the money which is by the law allotted to the informer. They never did from the beginning; nor does any of them ever receive anything to suppress or withdraw their information. This is another mistake, if not wilful slander, for which there is not the least foundation. 7. "But the design is impracticable. Vice is risen to such an head that it is impossible to suppress it; especially by such means. For what can an handful of poor people do in opposition to all the world" "With men this is impossible, but not with God." And they trust, not in themselves, but him. Be then the patrons of vice ever so strong, to him they are no more than grasshoppers. And all means are alike to Him: It is the same thing with God "to deliver by many or by few." The small number, therefore, of those who are on the Lord's side is nothing; neither the great number of those that are against him. Still He doth whatever pleaseth him; and "there is no counsel or strength against the Lord."

If they are not convinced, they ought to be: it is high time they should. The case is as plain as plain can be. For if an open, wilful breach both of the law of God and the law of the land is not sin, pray what is And if such a breach both of divine and human laws is not to be punished because a man is not convinced it is a sin, there is an end of all execution of justice, and all men may live as they list. 11. "But mild methods ought to be tried first." They ought: And so they are. A mild admonition is given to every offender before the law is put in execution against him; nor is any man prosecuted till he has express notice that this will be the case unless he will prevent that prosecution by removing the cause of it. In every case the mildest method is used which the nature of the case will bear; nor are severer means ever applied, but when they are absolutely necessary to the end. 12. "Well, but after all this stir about reformation, what real good has been done" Unspeakable good; and abundantly more than anyone could have expected in so short a time, considering the small number of the instruments, and the difficulties they had to encounter. Much evil has been already prevented, and much has been removed. Many sinners have been outwardly reformed some have been inwardly changed. The honour of him whose name we bear, so openly affronted, has been openly defended. And it is not easy to determine how many and how great blessing seven this little stand, made for God and his cause against his daring enemies, may already have derived upon our whole nation. On the whole, then, after all the objections that can be made, reasonable men may still conclude, a more excellent design could scarce ever enter into the heart of man.

10. One point more whoever engages in this design should have deeply impressed on his heart, namely, that "the wrath of man worketh not the righteousness of God." Let him, therefore, learn of Him who was meek, as well as lowly; and let him abide in meekness, as well as humility: "With all lowliness and meekness," let him "walk worthy of the vocation wherewith he is called." Let them be "gentle toward all men," good or bad, for his own sake, for their sake, for Christ's sake. Are any "ignorant, and out of the way" Let him have "compassion" upon them. Do they even oppose the word and the work of God; yea, set themselves in battle array against it So much the more hath he need "in meekness to instruct those who thus oppose themselves;" if haply they may "escape out of the snare of the devil," and no more be "taken captive at his will." IV. 1. From the qualifications of those who are proper to engage in such an undertaking as this I proceed to show, Fourthly, with what spirit and in what manner it ought to be pursued. First, with what spirit. Now this first regards the motive, which is to be preserved in every step that is taken; for if, at any time "the light which is in thee be darkness, how great is that darkness! But if thine eye be single, thy whole body shall be full of light." This is, therefore, continually to be remembered, and carried into every word and action. Nothing is to be spoke or done, either great or small, with a view to any temporal advantage; nothing with a view to the favour or esteem, the love or the praise, of men. But the intention, the eye of the mind, is always to be fixed on the glory of God and good of man.

2. I advise you, Secondly, be not in haste to increase your number: And, in adding thereto, regard not wealth, rank, or any outward circumstance; only regard the qualifications above described. Inquire diligently, whether the person proposed be of an unblamable carriage, and whether he be a man of faith, courage, patience, steadiness; whether he be a lover of God and man. If so, he will add to your strength, as well as number: If not, you will lose by him more than you gain; for you will displease God. And be not afraid to purge out from among you any who do not answer the preceding character. By thus lessening your number, you will increase your strength: You will be "vessels meet for your Master's use." 3. I would, Thirdly, advise you narrowly to observe from what motive you at any time act or speak. Beware that your intention be not stained with any regard either to profit or praise. Whatever you do, "do it to the Lord; as the servants of Christ. Do not aim at pleasing yourself in any point, but pleasing Him whose you are and whom you serve. Let your eye be single, from first to last; eye God alone in every word and work. 4. I advise you, in the Fourth place, see that you do everything in a right temper; with lowliness and meekness, with patience and gentleness, worthy the gospel of Christ. Take every step, trusting in God, and in the most tender, loving spirit you are able. Meantime, watch always against all hurry and dissipation of spirit; and pray always, with all earnestness and perseverance, that your faith fail not. And let nothing interrupt that spirit of sacrifice which you make of all you have and are, of all you suffer and do, that it may be an offering of a sweet-smelling savour to God, through Jesus Christ!

3. That both these accounts are just and impartial, will readily be allowed; that is, as far as they go. But they go little farther than the outside of his character. They show you the preacher, but not the man, the Christian, the saint of God. May I be permitted to add a little on this head, from a personal knowledge of near forty years Indeed, I am thoroughly sensible how difficult it is to speak on so delicate a subject; what prudence is required to avoid both extremes, to say neither too little nor too much! Nay, I know it is impossible to speak at all, to say either less or more, without incurring from some the former, from others the latter censure. Some will seriously think that too little is said; and others, that it is too much. But without attending to this, I will speak just what I know, before Him to whom we are all to give an account. 4. Mention has already been made of his unparalleled zeal, his indefatigable activity, his tender-heartedness to the afflicted, and charitableness toward the poor. But should we not likewise mention his deep gratitude to all whom God had used as instruments of good to him -- of whom he did not cease to speak in the most respectful manner, even to his dying day. Should we not mention, that he had a heart susceptible of the most generous and the most tender friendship I have frequently thought that this, of all others, was the distinguishing part of his character. How few have we known of so kind a temper, of such large and flowing affections! Was it not principally by this, that the hearts of others were so strangely drawn and knit to him Can anything but love beget love This shone in his very countenance, and continually breathed in all his words, whether in public or private. Was it not this, which, quick and penetrating as lightning, flew from heart to heart which gave that life to his sermons, his conversations, his letters Ye are witnesses!

18. What, then, can be a fitter employment for a wise man than to meditate upon these things frequently to expand his thoughts "beyond the bounds of this diurnal sphere," and to expatiate above even the starry heavens, in the field of eternity What a means might it be to confirm his contempt of the poor, little things of earth! When a man of huge possessions was boasting to his friend of the largeness of his estate, Socrates desired him to bring a map of the earth, and to point out Attica therein. When this was done, (although not very easily, as it was a small country,) he next desired Alcibiades to point out his own estate therein. When he could not do this, it was easy to observe how trifling the possessions were in which he so prided himself, in comparison of the whole earth. How applicable is this to the present case! Does any one value himself on his earthly possessions Alas, what is the whole globe of earth to the infinity of space! A mere speck of creation. And what is the life of man, yea, the duration of the earth itself, but a speck of time, if it be compared to the length of eternity! Think of this: Let it sink into your thought, till you have some conception, however imperfect, of that Boundless, fathomless abyss, Without a bottom or a shore 19. But if naked eternity, so to speak, be so vast, so astonishing an abject, as even to overwhelm your thought, how does it still enlarge the idea to behold it clothed with either happiness or misery! eternal bliss or pain! everlasting happiness, or everlasting misery! One would think it would swallow up every other thought in every reasonable creature. Allow me only this, -- "Thou art on the brink of either a happy or miserable eternity; thy Creator bids thee now stretch out thy hand either to the one or the other;" -- and one would imagine no rational creature could think on anything else. One would suppose that this single point would engross his whole attention. Certainly it ought so to do: Certainly, if these things are so, there can be but one thing needful. O let you and I, at least, whatever others do, choose that better part which shall never be taken away from us!

I. 1. "In the beginning God created the matter of the heavens and the earth." (So the words, as a great man observes, may properly be translated.) He first created the four elements, out of which the whole universe was composed; earth, water, air, and fire, all mingled together in one common mass. The grossest parts of this, the earth and water, were utterly without form, till God infused a principle of motion, commanding the air to move "upon the face of the waters." In the next place, "the Lord God said, Let there be light: And there was light." Here were the four constituent parts of the universe; the true, original, simple elements. They were all essentially distinct from each other; and yet so intimately mixed together, in all compound bodies, that we cannot find any, be it ever so minute, which does not contain them all. 2. "And God saw that" every one of these "was good;" was perfect in its kind. The earth was good. The whole surface of it was beautiful in a high degree. To make it more agreeable, He clothed The universal face with pleasant green.

7. How innumerable are the benefits which God conveys to the children of men through the channel of sufferings! -- so that it might well be said, "What are termed afflictions in the language of men, are in the language of God styled blessings." Indeed, had there been no suffering in the world, a considerable part of religion, yea, and, in some respects, the most excellent part, could have had no place therein; since the very existence of it depends on our suffering; so that had there been no pain, it could have had no being. Upon this foundation, even our suffering, it is evident all our passive graces are built; yea, the noblest of all Christian graces, -- love enduring all things. Here is the ground for resignation to God, enabling us to say from the heart in every trying hour, "It is the Lord: Let him do what seemeth him good:" "Shall we receive good at the hand of the Lord, and shall we not receive evil!" And what a glorious spectacle is this! Did it not constrain even a Heathen to cry out, Ecce spectaculum Deo dignum! "See a sight worthy of God;" a good man struggling with adversity, and superior to it. Here is the ground for confidence in God, both with regard to what we feel, and with regard to what we should fear, were it not that our soul is calmly stayed on Him. What room could there be for trust in God if there was no such thing as pain or danger Who might not say then, "The cup which my Father hath given me, shall I not drink it" It is by sufferings that our faith is tried, and, therefore, made more acceptable to God. It is in the day of trouble that we have occasion to say, "Though he slay me, yet will I trust him." And this is well pleasing to God, that we should own him in the face of danger: in defiance of sorrow, sickness, pain, or death.

16. "O the depth of the riches both of the wisdom and knowledge of God!" Although a thousand particulars of "his judgments and of his ways are unsearchable" to us, and past our finding our; yet may we discern the general scheme running through time into eternity. "According to the counsel of his own will," the plan he had laid before the foundation of the world, he created the parent of all mankind in his own image; and he permitted all men to be made sinners, by the disobedience of that one man, that, by the obedience of one, all who receive the free gift may be infinitely holier and happier to all eternity.

3. Setting these few aside, how little shadow of good, of gratitude, of benevolence, of any right temper, is now to be found in any part of the brute creation! On the contrary, what savage fierceness, what unrelenting cruelty; are invariably observed in thousands of creatures; yea, is inseparable from their natures! Is it only the lion, the tiger, the wolf, among the inhabitants of the forest and plains -- the shark, and a few more voracious monsters, among the inhabitants of the waters, -- or the eagle, among birds, -- that tears the flesh, sucks the blood, and crushes the bones of their helpless fellow-creatures Nay; the harmless fly, the laborious ant, the painted butterfly, are treated in the same merciless manner, even by the innocent songsters of the grove! The innumerable tribes of poor insects are continually devoured by them. And whereas there is but a small number, comparatively, of beasts of prey on the earth, it is quite otherwise in the liquid element. There are but few inhabitants of the waters, whether of the sea, or of the rivers, which do not devour whatsoever they can master: Yea, they exceed herein all the beasts of the forest, and all the birds of prey. For none of these have been ever observed to prey upon their own species: Saevis inter se convenit ursis: Even savage bears will not each other tear. But the water-savages swallow up all, even of their own kind, that are smaller and weaker than themselves. Yea, such, at present, is the miserable constitution of the world, to such vanity is it now subjected, that an immense majority of creatures, perhaps a million to one, can no otherwise preserve their own lives, than by destroying their fellow-creatures!

4. And is not the very form, the outward appearance, of many of the creatures, as horrid as their dispositions Where is the beauty which was stamped upon them when they came first out of the hands of their Creator There is not the least trace of it left: So far from it, that they are shocking to behold! Nay, they are not only terrible and grisly to look upon, but deformed, and that to a high degree. Yet their features, ugly as they are at best, are frequently made more deformed than usual, when they are distorted by pain; which they cannot avoid, any more than the wretched sons of men. Pain of various kinds, weakness, sickness, diseases innumerable, come upon them; perhaps from within; perhaps from one another; perhaps from the inclemency of seasons; from fire, hail, snow, or storm; or from a thousand causes which they cannot foresee or prevent. 5. Thus, "as by one man sin entered into the world, and death by sin; even so death passed upon all men;" and not on man only, but on those creatures also that "did not sin after the similitude of Adam's transgression." And not death alone came upon them, but all of its train of preparatory evils; pain, and ten thousand sufferings. Nor these only, but likewise all those irregular passions, all those unlovely tempers, (which in men are sins, and even in the brutes are sources of misery,) "passed upon all" the inhabitants of the earth; and remain in all, except the children of God.

8. "But what end does it answer to dwell upon this subject, which we so imperfectly understand" To consider so much as we do understand, so much as God has been pleased to reveal to us, may answer that excellent end -- to illustrate that mercy of God which "is over all his works." And it may exceedingly confirm our belief that, much more, he "is loving to every man." For how well may we urge our Lord's words, "Are not ye much better than they" If, then, the Lord takes such care of the fowls of the air, and of the beasts of the field, shall he not much more take care of you, creatures of a nobler order If "the Lord will save," as the inspired writer affirms, "both man and beast," in their several degrees, surely "the children of men may put their trust under the shadow of his wings!" 9. May it not answer another end; namely, furnish us with a full answer to a plausible objection against the justice of God, in suffering numberless creatures that never had sinned to be so severely punished They could not sin, for they were not moral agents. Yet how severely do they suffer! -- yea, many of them, beasts of burden in particular, almost the whole time of their abode on earth; So that they can have no retribution here below. But the objection vanishes away, if we consider that something better remains after death for these poor creatures also; that these, likewise, shall one day be delivered from this bondage of corruption, and shall then receive an ample amends for all their present sufferings.

27. Persecution never did, never could, give any lasting wound to genuine Christianity. But the greatest it ever received, the grand blow which was struck at the very root of that humble, gentle, patient love, which is the fulfilling of the Christian law, the whole essence of true religion, was struck in the fourth century by Constantine the Great, when he called himself a Christian, and poured in a flood of riches, honours, and power upon the Christians; more especially upon the Clergy. Then was fulfilled in the Christian Church, what Sallust says of the people of Rome: Sublata imperii aemula, non sensim, sed praecipiti cursu, a virtutibus descitum, ad vitia transcursum. [Mr. Wesley doubtless quoted from memory; and this accounts for the slight mistake into which he has here fallen. the passage referred to does not occur in Sallust, but in Velleius Paterculus, and reads thus: -- Remoto Carthaginis metu, sublataque imperri aemula, non gradu, sed praecipiti cursu, a virtute descitum, ad vitia transcursum. Lib. ii. cap. 1. -- Edit.] Just so, when the fear of persecution was removed, and wealth and honour attended the Christian profession, the Christians "did not gradually sink, but rushed headlong into all manner of vices." Then "the mystery of iniquity" was no more hid, but stalked abroad in the face of the sun. Then, not the golden but the iron age of the Church commenced: Then one might truly say, Protinus irrupit venae pejoris in aevum Omne nefas; fugere pudor, verumque fidesque, In quorum subiere locum fraudesque, dolique, Insidiaeque, et vis, et amor sceleratus habendi. At once, in that unhappy age, broke in All wickedness, and every deadly sin: Truth, modesty, and love fled far away, And force, and thirst of gold, claim'd universal sway.

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. All their "conversation will be seasoned with salt," and will "minister grace to the hearers;" seeing it will not be so much they that speak, "as the Spirit of their Father that speaketh in them." And there will be no "root of bitterness springing up," either to defile or trouble them: There will be no Ananias or Sapphira, to bring back the cursed love of money among them: There will be no partiality; no "widows neglected in the daily ministration:" Consequently, there will be no temptation to any murmuring thought, or unkind word, of one against another; while, They all are of one heart and soul, And only love informs the whole.

21. The grand stumbling-block being thus happily removed out of the way, namely, the lives of the Christians, the Mahometans will look upon them with other eyes, and begin to give attention to their words. And as their words will be clothed with divine energy, attended with the demonstration of the Spirit and of power, those of them that fear God will soon take knowledge of the Spirit whereby the Christians speak. They will "receive with meekness the engrafted word," and will bring forth fruit with patience. From them the leaven will soon spread to those who till then, had no fear of God before their eyes. Observing the Christian dogs, as they used to term them, to have changed their nature; to be sober, temperate, just, benevolent; and that, in spite of all provocations to the contrary; from admiring their lives, they will surely be led to consider and embrace their doctrine. And then the Saviour of sinners will say, "The hour is come; I will glorify my Father: I will seek and save the sheep that were wandering on the dark mountains. Now will I avenge myself of my enemy, and pluck the prey out of the lion's teeth. I will resume my own, for ages lost: I will claim the purchase of my blood." So he will go forth in the greatness of his strength, and all his enemies shall flee before him. All the prophets of lies shall vanish away, and all the nations that had followed them shall acknowledge the great Prophet of the Lord, "mighty in word and deed;" and "shall honour the Son, even as they honour the Father."

22. And then, the grand stumbling-block being removed from the heathen nations also, the same Spirit will be poured out upon them; even those that remain in the uttermost parts of the sea. The poor American savage will no more ask, "What are the Christians better than us" -- when they see their steady practice of universal temperance, and of justice, mercy, and truth. The Malabarian Heathen will have no more room to say, "Christian man take my wife: Christian man much drunk: Christian man kill man! Devil-Christian! me no Christian." Rather, seeing how far the Christians exceed their own countrymen in whatsoever things are lovely and of good report, they will adopt a very different language, and say, Angel-Christian! The holy lives of the Christians will be an argument they will not know how to resist: Seeing the Christians steadily and uniformly practise what is agreeable to the law written in their own hearts, their prejudices will quickly die away, and they will gladly receive "the truth as it is in Jesus." 23. We may reasonably believe, that the heathen nations which are mingled with the Christians, and those that, bordering upon Christian nations, have constant and familiar intercourse with them, will be some of the first who learn to worship God in spirit and in truth; those, for instance, that live on the continent of America, or in the islands that have received colonies from Europe. Such are likewise all those inhabitants of the East Indies that adjoin to any of the Christian settlements. To these may be added, numerous tribes of Tartars, the heathen parts of the Russias, and the inhabitants of Norway, Finland, and Lapland. Probably these will be followed by those more distant nations with whom the Christians trade; to whom they will impart what is of infinitely more value than earthly pearls, or gold and silver. The God of love will then prepare his messengers, and make a way into the polar regions; into the deepest recesses of America, and into the interior parts of Africa; yea, into the heart of China and Japan, with the countries adjoining to them. And "their sound" will then "go forth into all lands, and their voice to the ends of the earth!"

24. But one considerable difficulty still remains: There are very many heathen nations in the world that have no intercourse, either by trade or any other means, with Christians of any kind. Such are the inhabitants of the numerous islands in the South Sea, and probably in all large branches of the ocean. Now, what shall be done for these poor outcasts of men "How shall they believe," saith the Apostle, "in Him of whom they have not heard And how shall they hear without a preacher" You may add, "And how shall they preach, unless they be sent" Yea, but is not God able to send them Cannot he raise them up, as it were, out of the stones And can he ever want means of sending them No: Were there no other means, he can "take them by his Spirit," as he did Ezekiel. (Ezek. 3:12,) or by his angel, as he did Philip, (Acts 8,) and set them down wheresoever it pleaseth him. Yea, he can find out a thousand ways to foolish man unknown. And he surely will: For heaven and earth may pass away; but his word shall not pass away: He will give his Son "the uttermost part of the earth for his possession."

11. It has been already observed that the calm, placid air will be no more disturbed by storms and tempests. There will be no more meteors, with their horrid glare, affrighting the poor children of men. May we not add, (though at first it may sound like a paradox,) that there will be no more rain It is observable that there was none in Paradise; a circumstance which Moses particularly mentions: (Gen. 2:5, 6:) "The Lord God had not caused it to rain upon the earth. -- But there went up a mist from the earth," which then covered up the abyss of waters, "and watered the whole face of the ground," with moisture sufficient for all the purposes of vegetation. We have all reason to believe that the case will be the same when paradise is restored. Consequently there will be no more clouds or fogs; but one bright, refulgent day. Much less will there be any poisonous damps, or pestilential blasts. There will be no Sirocco in Italy; no parching or suffocating winds in Arabia; no keen north-east winds in our own country, Shattering the graceful locks of yon fair trees; but only pleasing, healthful breezes, Fanning the earth with odoriferous wings.

17. Such will be the state of the new earth with regard to the meaner, the inanimate, parts of it. But great as this change will be, it is little, it is nothing, in comparison of that which will then take place throughout all animated nature. In the living part of the creation were seen the most deplorable effects of Adam's apostasy. The whole animated creation, whatever has life, from leviathan to the smallest mite, was thereby made subject to such vanity, as the inanimate creatures could not be. They were subject to that fell monster, DEATH, the conqueror of all that breathe. They were made subject to its fore-runner, pain, in its ten thousand forms; although "God made not death, neither hath he pleasure in the death of any living." How many millions of creatures in the sea, in the air, and on every part of the earth, can now no otherwise preserve their own lives, than by taking away the lives of others; by tearing in pieces and devouring their poor, innocent, unresisting fellow-creatures! Miserable lot of such innumerable multitudes, who, insignificant as they seem, are the offspring of one common Father; the creatures of the same God of love! It is probable not only two-thirds of the animal creation, but ninety-nine parts of a hundred, are under a necessity of destroying others in order to preserve their own life! But it shall not always be so. He that sitteth upon the throne will soon change the face of all things, and give a demonstrative proof to all his creatures that "his mercy is over all his works." The horrid state of things which at present obtains, will soon be at an end. On the new earth, no creature will kill, or hurt, or give pain to any other. The scorpion will have no poisonous sting; the adder, no venomous teeth. The lion will have no claws to tear the lamb; no teeth to grind his flesh and bones. Nay, no creature, no beast, bird, or fish, will have any inclination to hurt any other; for cruelty will be far away, and savageness and fierceness be forgotten. So that violence shall be heard no more, neither wasting or destruction seen on the face of the earth.

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

9. In the same manner it continues to spread at the present time also, as may easily appear to all those whose eyes are not blinded. All those that experience in their own hearts the power of God unto salvation will readily perceive how the same religion which they enjoy, is still spreading from heart to heart. They take knowledge of the same grace of God, strongly and sweetly working on every side; and rejoice to find another and another sinner, first inquiring, "What must I do to be saved" -- and then testifying, "My soul doth magnify the Lord, and my spirit doth rejoice in God my Saviour." Upon a fair and candid inquiry, they find more and more, not only of those who had some form of religion, but of those who had no form at all, who were profligate, abandoned sinners, now entirely changed, truly fearing God and working righteousness. They observe more and more, even of these poor outcasts of men, who are inwardly and outwardly changed; loving God and their neighbour; living in the uniform practice of justice, mercy, and truth; as they have time, doing good to all men; easy and happy in their lives, and triumphant in their death.

11. The omnipresent God sees and knows all the properties of the beings that he hath made. He knows all the connections, dependencies, and relations, and all the ways wherein one of them can affect another. In particular, he sees all the inanimate parts of the creation, whether in heaven above, or in the earth beneath. He knows how the stars, comets, or planets above influence the inhabitants of the earth beneath; what influence the lower heavens, with their magazines of fire, hail, snow, and vapors, winds, and storms, have on our planet; and what effects may be produced in the bowels of the earth by fire, air, or water; what exhalations may be raised therefrom, and what changes wrought thereby; what effects every numeral or vegetable may have upon the children of men: All these lie naked and open to the eye of the Creator and Preserver of the universe. 12. He knows all the animals of the lower world, whether beasts, birds, fishes, reptiles, or insects: He knows all the qualities and powers he hath given them, from the highest to the lowest: He knows every good angel and every evil angel in every part of his dominions; and looks from heaven upon the children of men over the whole face of the earth. He knows all the hearts of the sons of men, and understands all their thoughts: He sees what any angel, any devil, any man, either thinks, or speaks, or does; yea, and all they feel. He sees all their sufferings, with every circumstance of them.

13. And is the Creator and Preserver of the world unconcerned for what he sees therein Does he look upon these things either with a malignant or heedless eye Is he an Epicurean god Does he sit at ease in the heaven, without regarding the poor inhabitants of earth It cannot be. He hath made us, not we ourselves, and he cannot despise the work of his own hands. We are his children: And can a mother forget the children of her womb Yea, she may forget; yet will not God forget us! On the contrary, he hath expressly declared, that as his "eyes are over all the earth,"so he "is loving to every man, and his mercy is over all his works." Consequently, he is concerned every moment for what befalls every creature upon earth; and more especially for everything that befalls any of he children of men. It is hard, indeed, to comprehend this; nay, it is hard to believe it, considering the complicated wickedness, and the complicated misery, which we see on every side. But believe it we must, unless we will make God a liar; although it is sure, no man can comprehend it. It behoves us, then, to humble ourselves before God, and to acknowledge our ignorance. Indeed, how can we expect hat a man should be able to comprehend a worm How much less can it be supposed, that a man can comprehend God! For how can finite measure infinite 14. He is infinite in wisdom as well as in power: And all his wisdom is continually employed in managing all the affairs of his creation for the good of all his creatures. For his wisdom and goodness go hand in hand: They are inseparably united, and continually act in concert with Almighty power, for the real good of all his creatures. His power being equal to his wisdom and goodness, continually co-operates with them. And to him all things are possible: He doeth whatsoever pleaseth him, in heaven and earth, and in the sea, and all deep places: And we cannot doubt of his exerting all his power, as in sustaining, so in governing, all that he has made.

17. Yet it may be admitted, that He takes more immediate care of those that are comprised in the second, the smaller circle; which includes all that are called Christians, all that profess to believe in Christ. We may reasonably think that these, in some degree, honor him, at least more than the Heathens do: God does, likewise, in some measure, honor them, and has a nearer concern for them. By many instances it appears, that the prince of this world has not so full power over these as over the Heathens. The God whom they even profess to serve, does, in some measure, maintain his own cause; so that the spirits of darkness do not reign so uncontrolled over them as they do over the heathen world. 18. Within the third, the innermost circle, are contained only the real Christians; those that worship God, not in form only, but in spirit and in truth. Herein are comprised all that love God, or, at least, truly fear God and work righteousness; all in whom is the mind which was in Christ, and who walk as Christ also walked. The words of our Lord above recited peculiarly refer to these. It is to these in particular that he says, "Even the very hairs of your head are all numbered." He sees their souls and their bodies; he takes particular notice of all their tempers, desires, and thoughts, all their words and actions. He marks all their sufferings, inward and outward, and the source whence they arise; so that we may well say, Thou know'st thy pains thy servants feel, Thou hear'st thy children's cry; And their best wishes to fulfil, Thy grace is ever nigh. Nothing relative to these is too great, nothing too little, for His attention. He has his eye continually, as upon every individual person that is a member of this his family, so upon every circumstance that relates either to their souls or bodies; either to their inward or outward state; wherein either their present or eternal happiness in is any degree concerned.

13. But what means did the wisdom of God make use of in effecting this great work He thrust out such labourers into his harvest as the wisdom of man would never have thought on. He chose the weak things to confound the strong, and the foolish things to confound the wise. He chose a few young, poor, ignorant men, without experience, learning, or art; but simple of heart, devoted to God, full of faith and zeal, seeking no honour, no profit, no pleasure, no ease, but merely to save souls; fearing neither want, pain, persecution, nor whatever man could do unto them; yea, not counting their lives dear unto themselves, so they might finish their course with joy. Of the same spirit were the people whom God by their word called out of darkness into his marvellous light, many of whom soon agreed to join together, in order to strengthen each other's hands in God. These also were simple of heart, devoted to God, zealous of good works; desiring neither honour, nor riches, nor pleasure, nor ease, nor anything under the sun; but to attain the whole image of God, and to dwell with him in glory. 14. But as these young Preachers grew in years, they did not all grow in grace. Several of them indeed increased in other knowledge; but not proportionably in the knowledge of God. They grew less simple, less alive to God, and less devoted to him. They were less zealous for God; and, consequently, less active, less diligent in his service. Some of them began to desire the praise of men, and not the praise of God only; some to be weary of a wandering life, and so to seek ease and quietness. Some began again to fear the faces of men; to be ashamed of their calling; to be unwilling to deny themselves, to take up their cross daily, "and endure hardship as good soldiers of Jesus Christ." Wherever these Preachers laboured, there was not much fruit of their labours. Their word was not, as formerly, clothed with power: It carried with it no demonstration of the Spirit. The same faintness of spirit was in their private conversation. They were no longer "instant in season, out of season," "warning every man, and exhorting every man," "if by any means they might save some."

16. But of all temptations, none so struck at the whole work of God as "the deceitfulness of riches;" a thousand melancholy proofs of which I have seen within these last fifty years. Deceitful are they indeed! For who will believe they do him the least harm And yet I have not known threescore rich persons, perhaps not half the number, during threescore years, who, as far as I can judge, were not less holy than they would have been had they been poor. By riches I mean, not thousands of pounds, but any more than will procure the conveniences of life. Thus I account him a rich man who has food and raiment for himself and family, without running into debt, and something over. And how few are there in these circumstances who are not hurt, if not destroyed, thereby Yet who takes warning Who seriously regards that awful declaration of the Apostle: Even "they that desire to be rich fall into temptation and a snare, and into divers foolish and hurtful desires, which drown men in destruction and perdition" How many sad instances have we seen of this in London, in Bristol, in Newcastle; in all the large trading towns throughout the kingdom, where God has lately caused his power to be known! See how many of those who were once simple of heart, desiring nothing but God, are now gratifying "the desire of the flesh;" studying to please their senses, particularly their taste; endeavouring to enlarge the pleasures of tasting as far as possible. Are not you of that number Indeed, you are no drunkard, and no glutton; but do you not indulge yourself in a kind of regular sensuality Are not eating and drinking the greatest pleasures of your life the most considerable part of your happiness If so, I fear St. Paul would have given you a place among those "whose god is their belly!" How many of them are now again indulging "the desire of the eye!" using every means which is in their power, to enlarge the pleasures of their imagination! if not in grandeur, which as yet is out of their way; yet in new or beautiful things!

22. Let us next consider, what method has the wisdom of God taken, for these five-and-forty years, when thousands of the people that once ran well, one after another, "drew back to perdition" Why, as fast as any of the poor were overwhelmed with worldly care, so that the seed they had received became unfruitful; and as fast as any of the rich drew back unto perdition, by giving way to the love of the world, to foolish and hurtful desires, or to any other of those innumerable temptations, which are inseparable from riches; God has constantly, from time to time, raised up men, endued with the spirit which they had lost: Yea, and generally this change has been made with considerable advantage: For the last were, not only (for the most part) more numerous than the first, but more watchful, profiting by their example; more spiritual, more heavenly-minded, more zealous, more alive to God, and more dead to all things here below. 23. And, blessed be God, we see he is now doing the same thing in various parts of the kingdom. In the room of those that have fallen from their steadfastness, or are falling at this day, he is continually raising up out of the stones other children to Abraham. This he does at one or another place, according to his own will; pouring out his quickening Spirit on this or another people, just as it pleaseth him. He is raising up those of every age and degree, young men and maidens, old men and children, to be "a chosen generation, a royal priesthood, a holy nation, a peculiar people; to show forth His praise, who has called them out of darkness into his marvellous light." And we have no reason to doubt, but he will continue so to do, till the great promise is fulfilled; till "the earth is filled with the knowledge of the glory of the Lord, as the waters cover the sea; till all Israel is saved, and the fullness of the Gentiles is come in."

8. Is there not something equally mysterious in the divine dispensation with regard to Christianity itself Who can explain why Christianity is not spread as far as sin Why is not the medicine sent to every place where the disease is found But alas! It is not: "The sound of it is" not now "gone forth into all lands." The poison is diffused over the whole globe; the antidote is not known in a sixth part of it. Nay, and how is it that the wisdom and goodness of God suffer the antidote itself to be so grievously adulterated, not only in Roman Catholic countries, but almost in every part of the Christian world So adulterated by mixing it frequently with useless, frequently with poisonous ingredients, that it retains none, or at least a very small part of its original virtue. Yea, it is so thoroughly adulterated by many of those very persons whom he has sent to administer it that it adds tenfold malignity to the disease which it was designed to cure! In consequence of this there is little more mercy or truth to be found among Christians than among pagans. Nay, it has been affirmed and I am afraid truly, that many called Christians are far worse than the heathens that surround them: more profligate, more abandoned to all manner of wickedness, neither fearing God, nor regarding man! O who can comprehend this! Doth not he who is higher than the highest regard it 9. Equally incomprehensible to us are many of the divine dispensations with regard to particular families. We cannot at all comprehend why he raises some to wealth, honour, and power and why in the meantime he depresses others with poverty and various afflictions. Some wonderfully prosper in all they take in hand, and the world pours in upon them; while others with all their labour and toil can scarce procure daily bread. And perhaps prosperity and applause continue with the former to their death; while the latter drink the cup of adversity to their life's end -- although no reason appears to us either for the prosperity of the one or the adversity of the other.

3. May they not minister also to us, with respect to our bodies, in a thousand ways which we do not now understand They may prevent our falling into many dangers, which we are not sensible of; and may deliver us out of many others, though we know not whence our deliverance comes. How many times have we been strangely and unaccountably preserved, in sudden and dangerous falls! And it is well if we did not impute that preservation to chance, or to our own wisdom or strength. Not so: It was God gave his angels charge over us, and in their hands they bore us up. Indeed, men of the world will always impute such deliverances to accident or second causes. To these, possibly, some of them might have imputed Daniel's preservation in the lion's den. But himself ascribes it to the true cause: "My God hath sent his angel, and shut the lions' mouths." (Dan. 6:22.) 4. When a violent disease, supposed to be incurable, is totally and suddenly removed, it is by no means improbable that this is effected by the ministry of an angel. And perhaps it is owing to the same cause, that a remedy is unaccountably suggested either to the sick person, or some attending upon him, by which he is entirely cured. 5. It seems, what are usually called divine dreams may be frequently ascribed to angels. We have a remarkable instance of this kind related by one that will hardly be thought an enthusiast; for he was a Heathen, a Philosopher, and an Emperor: I mean Marcus Antoninus. "In his Meditations, he solemnly thanks God for revealing to him, when he was at Cajeta, in a dream, what totally cured the bloody flux; which none of his physicians were able to heal." And why may we not suppose, that God gave him this notice by the ministry of an angel

7. To effect these ends, he is continually labouring, with all his skill and power, to infuse evil thoughts of every kind into the hearts of men. And certainly it is as easy for a spirit to speak to our heart, as for a man to speak to our ears. But sometimes it is exceeding difficult to distinguish these from our own thoughts; those which he injects so exactly resembling those which naturally arise in our own minds. Sometimes, indeed, we may distinguish one from the other by this circumstance: -- The thoughts which naturally arise in our minds are generally, if not always, occasioned by, or at least connected with, some inward or outward circumstance that went before. But those that are preternaturally suggested have frequently no relation to or connexion (at least, none that we are able to discern) with anything which preceded. On the contrary, they shoot in, as it were, across, and thereby show that they are of a different growth. 8. He likewise labours to awaken evil passions or tempers in our souls. He endeavours to inspire those passions and tempers which are directly opposite to "the fruit of the Spirit." He strives to instil unbelief, atheism, ill-will, bitterness, hatred, malice, envy, -- opposite to faith and love; fear, sorrow, anxiety, worldly care, -- opposite to peace and joy; impatience, ill nature, anger, resentment, -- opposite to long-suffering, gentleness, meekness; fraud, guile, dissimulation, -- contrary to fidelity; love of the world, inordinate affection, foolish desires, -- opposite to the love of God. One sort of evil desires he may probably raise or inflame by touching the springs of this animal machine. Endeavouring thus, by means of the body, to disturb or sully the soul.

14. This thought opens to us a wider scene. Who can tell how many of those diseases which we impute altogether to natural causes may be really preternatural What disorder is there in the human frame which an evil angel may not inflict Cannot he smite us, as he did Job, and that in a moment, with boils from the crown of the head to the sole of the foot Cannot he with equal ease inflict any other, either external or internal malady Could not he in a moment, by divine permission, cast the strongest man down to the ground, and make him "wallow, foaming," with all the symptoms either of an epilepsy or apoplexy In like manner, it is easy for him to smite any one man, or every one in a city or nation, with a malignant fever, or with the plague itself, so that vain would be the help of man. 15. But that malice blinds the eyes of the wise, one would imagine so intelligent a being would not stoop so low, as it seems the devil sometimes does, to torment the poor children of men! For to him we may reasonably impute many little inconveniences which we suffer. "I believe" (said that excellent man, the Marquis de Renty, when the bench on which he sat snapped in sunder without any visible cause) "that Satan had a hand in it, making me to fall untowardly." I know not whether he may not have a hand in that unaccountable horror with which many have been seized in the dead of night, even to such a degree that all their bones have shook. Perhaps he has a hand also in those terrifying dreams which many have, even while they are in perfect health. It may be observed, in all these instances, we usually say, "The devil;" as if there was one only; because these spirits, innumerable as they are, do all act in concert; and because we know not whether one or more are concerned in this or that work of darkness. It remains only to draw a few plain inferences from the doctrine which has been delivered.

2. And let it not be thought, that the consideration of these terrible truths is proper only for enormous sinners. How is this supposition consistent with what our Lord speaks to those who were then, doubtless, the holiest men upon earth "When innumerable multitudes were gathered together, he said to his disciples" (the Apostles) "first of all, I say unto you, my friends, Fear not them that can kill the body, and after that have no more that they can do. But I say unto you, Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." (Luke 12:1-5.) Yea, fear him under this very notion, -- of having power to cast into hell: That is, in effect, fear lest he should cast you into the place of torment. And this very fear, even in the children of God, is one excellent means of preserving them from it. 3. It behoves, therefore not only the outcasts of men, but even you, his friends, you that fear and love God, deeply to consider what is revealed in the oracles of God concerning the future state of punishment. How widely distant is this from the most elaborate accounts which are given by the heathen authors! Their accounts are (in many particulars at least) childish, fanciful, and self-inconsistent. So that it is no wonder they did not believe themselves, but only related the tales of the vulgar. So Virgil strongly intimates, when, after the laboured account he had given of the shades beneath, he sends him that had related it out at the ivory gate, through which (as he tells us) only dreams pass; thereby giving us to know that all the preceding account is no more than a dream. This he only insinuates; but his brother poet, Juvenal, speaks out flat and plain, -- Esse aliquos manes, et subterranea regna, Nec pueri credunt, nisi qui nondum aere lavantur: "Even our children do not believe a word of the tales concerning another world." 4. Here, on the contrary, all is worthy of God, the Creator, the Governor of mankind. All is awful and solemn; suitable to his wisdom and justice by whom "Tophet was ordained of old;" although originally prepared, not for the children of men, but "for the devil and his angels."

4. But it has been questioned by some, whether there be any fire in hell; that is, any material fire. Nay, if there be any fire, it is unquestionably material. For what is immaterial fire The same as immaterial water or earth! Both the one and the other is absolute nonsense, a contradiction in terms. Either, therefore, we must affirm it to be material, or we deny its existence. But if we granted them, there is no fire at all there, what would they gain thereby seeing this is allowed, on all hands, that it is either fire or something worse. And consider this: Does not our Lord speak as if it were real fire No one can deny or doubt of this. Is it possible then to suppose that the God of truth would speak in this manner if it were not so Does he design to fright his poor creatures What, with scarecrows with vain shadows of things that have no being O let not anyone think so! Impute not such folly to the Most High! 5. But others aver, "It is not possible that fire should burn always. For by the immutable law of nature, it consumes whatever is thrown into it. And by the same law, as soon as it has consumed its fuel, it is itself consumed; it goes out." It is most true, that in the present constitution of things, during the present laws of nature, the element of fire does dissolve and consume whatever is thrown into it. But here is the mistake: The present laws of nature are not immutable. When the heavens and the earth shall flee away, the present scene will be totally changed; and, with the present constitution of things, the present laws of nature will cease. After this great change, nothing will be dissolved, nothing will be consumed any more. Therefore, if it were true that fire consumes all things now, it would not follow that it would do the same after the whole frame of nature has undergone that vast, universal change.

8. This is strongly illustrated by a fabulous story, taken from one of the eastern writers, concerning a Turkish King, who, after he had been guilty of all manner of wickedness, once did a good thing: For seeing a poor man falling into a pit, wherein he must have inevitably perished, and kicking him from it, he saved his life. The story adds, that when, for his enormous wickedness, he was cast into hell, that foot wherewith he had saved the man's life was permitted to lie out of the flames. But allowing this to be a real case, what a poor comfort would it be! What, if both feet were permitted to lie out of the flames, yea, and both hands, how little would it avail! Nay, if all the body were taken out, and placed where no fire touched it, and only one hand or one foot kept in a burning fiery furnace; would the man, meantime, be much at ease Nay, quite the contrary. Is it not common to say to a child, "Put your finger into that candle: Can you bear it even for one minute How then will you bear hell-fire" Surely it would be torment enough to have the flesh burnt off from only one finger. What then will it be, to have the whole body plunged into a lake of fire burning with brimstone! III. It remains now only to consider two or three circumstances attending the never-dying worm and the unquenchable fire.

Are you tempted by pain, either of body or mind O compare present things with future! What is the pain of body which you do or may endure, to that of lying in a lake of fire burning with brimstone What is any pain of mind; any fear, anguish, sorrow, compared to the "worm that never dieth" That never dieth! This is the sting of all! As for our pains on earth, blessed be God, they are not eternal. There are some intervals to relieve and there is some period to finish them. When we ask a friend that is sick, how he does; "I am in pain now," says he, "but I hope to be easy soon." This is a sweet mitigation of the present uneasiness. But how dreadful would his case be if he should answer, "I am all over pain, and I shall never be eased of it. I lie under exquisite torment of body, and horror of soul; and I shall feel it for ever!" Such is the case of the damned sinners in hell. Suffer any pain, then, rather than come into that place of torment!

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

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

to continue instant in thanksgiving; at morning, evening, and noon-day to praise him. But suppose we do all this, will it lessen our happiness Just the reverse. It is plain, all these fruits of love are means of increasing the love from which they spring; and of consequence they increase our happiness in the same proportion. Who then would not join in that wish Rising to sing my Saviour's praise, Thee may I publish all day long, And let thy precious word of grace Flow from my heart, and fill my tongue; Fill all my life with purest love, And join me to thy church above! 5. It must also be allowed, that as the love of God naturally leads to works of piety, so the love of our neighbour naturally leads all that feel it to works of mercy. It inclines us to feed the hungry; to clothe the naked; to visit them that are sick or in prison; to be as eyes to the blind, and feet to the lame; an husband to the widow, a father to the fatherless. But can you suppose, that the doing this will prevent or lessen your happiness yea, though you did so much, as to be like a guardian angel to all that are round about you On the contrary, it is an infallible truth, that All worldly joys are less Than that one joy of doing kindnesses. A man of pleasure was asked some years ago, "Captain, what was the greatest pleasure you ever had" After a little pause, he replied, "When we were upon our march in Ireland, in a very hot day, I called at a cabin on the road, and desired a little water. The woman brought me a cup of milk. I gave her a piece of silver; and the joy that poor creature expressed gave me the greatest pleasure I ever had in my life." Now, if the doing good gave so much pleasure to one who acted merely from natural generosity, how much more must it give to one who does it on a nobler principle, -- the joint love of God and his neighbour! It remains, that the doing all which religion requires will not lessen, but immensely increase, our happiness.

6. "Perhaps this also may be allowed. But religion implies, according to the Christian account, not only doing, but suffering. And how can suffering be consistent with happiness" Perfectly well. Many centuries ago, it was remarked by St. Chrysostom, "The Christian has his sorrows as well as his joys: But his sorrow is sweeter than joy." He may accidentally suffer loss, poverty, pain: But in all these things he is more than conqueror. He can testify, Labour is rest, and pain is sweet, While thou, my God, art here. He can say, "The Lord gave; the Lord taketh away: Blessed be the name of the Lord!" He must suffer, more or less, reproach: For "the servant is not above his Master:" But so much the more does "the Spirit of glory and of God rest upon him." Yea, love itself will, on several occasions, be the source of suffering: The love of God will frequently produce The pleasing smart, The meltings of a broken heart. And the love of our neighbour will give rise to sympathizing sorrow: It will lead us to visit the fatherless and widow in their affliction; to be tenderly concerned for the distressed, and to "mix our pitying tear with those that weep." But may we not well say, These are "tears that delight, and sighs that waft to heaven" So far then are all these sufferings from either preventing or lessening our happiness, that they greatly contribute thereto, and, indeed, constitute no inconsiderable part of it. So that, upon the whole, there cannot be a more false supposition, than that a life of religion is a life of misery; seeing true religion, whether considered in its nature or its fruits, is true and solid happiness. 7. The man who chooses to gain the world by the loss of his soul, supposes, Secondly, that "a life of wickedness is a life of happiness!" That wickedness is happiness! Even an old heathen poet could have taught him better. Even Juvenal discovered, Nemo malus felix: "no wicked man is happy." And how expressly does God himself declare, "There is no peace to the wicked!" No peace of mind: And without this, there can be no happiness.

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

5. And yet we need not utterly give up even these. We have known some even of the careless ones whom God has visited again, and restored to their first love. But we may have much more hope for those backsliders who are not careless, who are still uneasy; -- those who fain would escape out of the snare of the devil, but think it is impossible. They are fully convinced they cannot save themselves, and believe God will not save them. They believe he has irrevocably "shut up his lovingkindness in displeasure." They fortify themselves in believing this, by abundance of reasons; and unless those reasons are clearly removed, they cannot hope for any deliverance. It is in order to relieve these hopeless, helpless souls, that I propose, with God's assistance, I. To inquire what the chief of those reasons are, some or other of which induce so many backsliders to cast away hope; to suppose that God hath forgotten to be gracious. And, II. To give a clear and full answer to each of those reasons. I. I am, First, to inquire, what the chief of those reasons are, which induce so many backsliders to think that God hath forgotten to be gracious. I do not say all the reasons; for innumerable are those which either their own evil hearts, or that old serpent, will suggest; but the chief of them; -- those that are most plausible, and therefore most common.

7. But some may say, "Whether you endeavour it or no, you are undeniably rich. You have more than the necessaries of life." I have. But the Apostle does not fix the charge, barely on possessing any quantity of goods, but on possessing more than we employ according to the will of the Donor. Two-and-forty years ago, having a desire to furnish poor people with cheaper, shorter, and plainer books than any I had seen, I wrote many small tracts, generally a penny a-piece; and afterwards several larger. Some of these had such a sale as I never thought of; and, by this means, I unawares became rich. But I never desired or endeavoured after it. And now that it is come upon me unawares, I lay up no treasures upon earth: I lay up nothing at all. My desire and endeavour, in this respect is to "wind my bottom round the year." I cannot help leaving my books behind me whenever God calls me hence; but, in every other respect, my own hands will be my executors.

18. You are so deeply hurt that you have well nigh lost your zeal for works of mercy, as well as of piety. You once pushed on through cold or rain, or whatever cross lay in your way, to see the poor, the sick, the distressed. You went about doing good, and found out those who were not able to find you. You cheerfully crept down into their cellars, and climbed up into their garrets, To supply all their wants, And spend and be spent in assisting his saints. You found out every scene of human misery, and assisted according to your power: Each form of woe your generous pity moved; Your Saviour's face you saw, and, seeing, loved. Do you now tread in the same steps What hinders Do you fear spoiling your silken coat Or is there another lion in the way Are you afraid of catching vermin And are you not afraid lest the roaring lion should catch you Are you not afraid of Him that hath said, "Inasmuch as ye have not done it unto the least of these, ye have not done it unto me" What will follow "Depart, ye cursed, into everlasting fire prepared for the devil and his angels!" 19. In time past how mindful were you of that word: "Thou shalt not hate thy brother in thy heart: Thou shalt in any wise reprove thy brother, and not suffer sin upon him!" You did reprove directly or indirectly, all those that sinned in your sight. And happy consequences quickly followed. How good was a word spoken in season! It was often as an arrow from the hand of a giant. Many a heart was pierced. Many of the stout-hearted, who scorned to hear a sermon, Fell down before his cross subdued, And felt his arrows dipped in blood. But which of you now has that compassion for the ignorant, and for them that are out of the way They may wander on for you, and plunge into the lake of fire, without let or hindrance. Gold hath steeled your hearts. You have something else to do. Unhelp'd, unpitied let the wretches fall.

14. Fifthly. The wearing costly array is directly opposite to the being adorned with good works. Nothing can be more evident than this; for the more you lay out on your own apparel, the less you have left to clothe the naked, to feed the hungry, to lodge the strangers, to relieve those that are sick and in prison, and to lessen the numberless afflictions to which we are exposed in this vale of tears. And here is no room for the evasion used before: "I may be as humble in cloth of gold, as in sackcloth." If you could be as humble when you choose costly as when you choose plain apparel, (which I flatly deny,) yet you could not be as beneficent, -- as plenteous in good works. Every shilling which you save from your own apparel, you may expend in clothing the naked, and relieving the various necessities of the poor, whom ye "have always with you." Therefore, every shilling which you needlessly spend on your apparel is, in effect, stolen from God and the poor! And how many precious opportunities of doing good have you defrauded yourself of! How often have you disabled yourself from doing good by purchasing what you did not want! For what end did you buy these ornaments To please God No; but to please your own fancy, or to gain the admiration and applause of those that were no wiser than yourself. How much good might you have done with that money! and what an irreparable loss have you sustained by not doing it, if it be true that the day is at hand when "every man shall receive his own reward, according to his own labour!"

15. I pray consider this well. Perhaps you have not seen it in this light before. When you are laying out that money in costly apparel which you could have otherwise spared for the poor, you thereby deprive them of what God, the proprietor of all, had lodged in your hands for their use. If so, what you put upon yourself, you are, in effect, tearing from the back of the naked; as the costly and delicate food which you eat, you are snatching from the mouth of the hungry. For mercy, for pity, for Christ's sake, for the honour of his gospel, stay your hand! Do not throw this money away! Do not lay out on nothing, yea, worse than nothing, what may clothe your poor, naked, shivering fellow-creature! 16. Many years ago, when I was at Oxford, in a cold winter's day, a young maid (one of those we kept at school) called upon me. I said, "You seem half-starved. Have you nothing to cover you but that thin linen gown" She said, "Sir, this is all I have!" I put my hand in my pocket; but found I had scarce any money left, having just paid away what I had. It immediately struck me, "Will thy Master say, `Well done, good and faithful steward' Thou hast adorned thy walls with the money which might have screened this poor creature from the cold! O justice! O mercy! Are not these pictures the blood of this poor maid" See thy expensive apparel in the same light; thy gown, hat, head-dress! Everything about thee which cost more than Christian duty required thee to lay out is the blood of the poor! O be wise for the time to come! Be more merciful! more faithful to God and man! more abundantly adorned (like men and women professing godliness) with good works!

26. I conjure you all who have any regard for me, show me before I go hence, that I have not laboured, even in this respect, in vain, for near half a century. Let me see, before I die, a Methodist congregation, full as plain dressed as a Quaker congregation. Only be more consistent with yourselves. Let your dress be cheap as well as plain; otherwise you do but trifle with God, and me, and your own souls. I pray, let there be no costly silks among you, how grave soever they may be. Let there be no Quaker-linen, -- proverbially so called, for their exquisite fineness; no Brussels lace, no elephantine hats or bonnets, -- those scandals of female modesty. Be all of a piece, dressed from head to foot as persons professing godliness; professing to do every thing, small and great, with the single view of pleasing God. 27. Let not any of you who are rich in this world endeavour to excuse yourselves from this by talking nonsense. It is stark, staring nonsense to say, "Oh, I can afford this or that." If you have regard to common sense, let that silly word never come out of your mouth. No man living can afford to waste any part of what God has committed to his trust. None can afford to throw any part of that food and raiment into the sea, which was lodged with him on purpose to feed the hungry, and clothe the naked. And it is far worse than simple waste, to spend any part of it in gay or costly apparel. For this is no less than to turn wholesome food into deadly poison. It is giving so much money to poison both yourself and others, as far as your example spreads, with pride, vanity, anger, lust, love of the world, and a thousand "foolish and hurtful desires," which tend to "pierce them through with many sorrows." And is there no harm in all this O God, arise and maintain thy own cause! Let not men or devils any longer put out our eyes, and lead us blindfold into the pit of destruction!

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

8. Fourthly. "Although I give all my goods to the poor;" -- though I divide all my real and all my personal estate into small portions, (so the original word properly signifies,) and diligently bestow it on those who, I have reason to believe, are the most proper objects; -- yet if I am proud, passionate, or discontented; if I give way to any of these tempers; whatever good I may do to others, I do none to my own soul. O how pitiable a case is this! Who would not grieve that these beneficent men should lose all their labour! It is true, many of them have a reward in this world, if not before, yet after their death. They have costly and pompous funerals. They have marble monuments of the most exquisite workmanship. They have epitaphs wrote in the most elegant strain, which extol their virtues to the skies. Perhaps they have yearly orations spoken over them, to transmit their memory to all generations. So have many founders of religious houses, of colleges, alms-houses, and most charitable institutions. And it is an allowed rule, that none can exceed in the praise of the founder of his house, college, or hospital. But still what a poor reward is this! Will it add to their comfort or to their misery, suppose (which must be the case if they did not die in faith) that they are in the hands of the devil and his angels What insults, what cutting reproaches, would these occasion, from their infernal companions! O that they were wise! that all those who are zealous of good works would put them in their proper place; would not imagine they can supply the want of holy tempers, but take care that they may spring from them!

1. The original word, in its primary signification, means heat; such as the heat of boiling water. When it is figuratively applied to the mind, it means any warm emotion or affection. Sometimes it is taken for envy. So we render it, Acts 5:17, where we read, "The High Priest, and all that were with him, were filled with envy," --eplhsqhsan zhlou, although it might as well be rendered, were filled with zeal. Sometimes, it is taken for anger and indignation; sometimes, for vehement desire. And when any of our passions are strongly moved on a religious account, whether for any thing good, or against any thing which we conceive to be evil, this we term religious zeal. 2. But it is not all that is called religious zeal which is worthy of that name. It is not properly religious or Christian zeal, if it be not joined with charity. A fine writer (Bishop Sprat) carries the matter farther still. "It has been affirmed," says that great man, "no zeal is right, which is not charitable, but is mostly so. Charity, or love, is not only one ingredient, but the chief ingredient in its composition." May we not go further still May we not say, that true zeal is not mostly charitable, but wholly so that is, if we take charity, in St. Paul's sense, for love; the love of God and our neighbour. For it is a certain truth, (although little understood in the world,) that Christian zeal is all love. It is nothing else. The love of God and man fills up its whole nature. 3. Yet it is not every degree of that love to which this appellation is given. There may be some love, a small degree of it, where there is no zeal. But it is, properly, love in a higher degree. It is fervent love. True Christian zeal is no other than the flame of love. This is the nature, the inmost essence, of it.

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

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

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

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

10. Are you better instructed than to put asunder what God has joined than to separate works of piety from works of mercy Are you uniformly zealous of both So far you walk acceptably to God; that is, if you continually bear in mind, that God "searcheth the heart and reins;" that "he is a Spirit, and they that worship him must worship him in spirit and in truth;" that, consequently, no outward works are acceptable to him, unless they spring from holy tempers, without which no man can have a place in the kingdom of Christ and God. 11. But of all holy tempers, and above all others, see that you be most zealous for love. Count all things loss in comparison of this, - the love of God and all mankind. It is most sure, that if you give all your goods to feed the poor, yea, and your body to be burned, and have not humble, gentle, patient love, it profiteth you nothing. O let this be deep engraved upon your heart: "All is nothing without love!"

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

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

2. The walking herein is essentially necessary, as to the continuance of that faith whereby we are already saved grace, so to the attainment of everlasting salvation. Of this cannot doubt, if we seriously consider that these are the very words of the great Judge himself: "Come, ye blessed children of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and ye gave me meat: Thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me." (Matt. 25:34, &c.) "Verily, I say unto you, Inasmuch as ye have done it to the least of these my brethren, ye have done it unto me." If this does not convince you that the continuance in works of mercy is necessary to salvation, consider what the Judge of all says to those on the left hand: "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was hungry, and ye gave me no meat: Thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: Naked, and ye clothed me not: Sick and in prison, and ye visited me not. Inasmuch as ye have not done it unto one of the least of these neither have ye done it unto me." You see, were it for this alone, they must "depart" from God "into everlasting punishment." 3. Is it not strange, that this important truth should be so little understood, or, at least, should so little influence the practice of them that fear God Suppose this representation be true, suppose the Judge of all the earth speaks right, those, and those only, that feed the hungry, give drink to the thirsty, clothe the naked, relieve the stranger, visit those that are in prison, according to their power and opportunity, shall "inherit the everlasting kingdom." And those that do not shall "depart into everlasting fire, prepared for the devil and his angels'.

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

4. How contrary to this is both the spirit and behaviour of even people of the highest rank in a neighbouring nation! In Paris, ladies of the first quality, yea, Princesses of the blood, of the Royal Family, constantly visit the sick, particularly the patients in the Grand Hospital. And they not only take care to relieve their wants, (if they need anything more than is provided for them,) but attend on their sick beds, dress their sores, and perform the meanest offices for them. Here is a pattern for the English, poor or rich, mean or honourable! For many years we have abundantly copied after the follies of the French; let us for once copy after their wisdom and virtue, worthy the imitation of the whole Christian world. Let not the gentlewomen, or even the countesses in England, be ashamed to imitate those Princesses of the blood! Here is a fashion that does honour to human nature. It began in France; but God forbid it should end there!"

6. Together with the more important lessons, which you endeavour to teach all the poor whom you visit, it would be a deed of charity to teach them two things more, which they are generally little acquainted with, -- industry and cleanliness. It was said by a pious man, "Cleanliness is next to godliness." Indeed the want of it is a scandal to all religion; causing the way of truth to be evil spoken of. And without industry, we are neither fit for this world, nor for the world to come. With regard to both, "whatsoever thy hand findeth to do, do it with thy might." III. 1. The Third point to be considered is, By whom is this duty to be performed The answer is ready: By all that desire to "inherit the kingdom" of their Father, which was "prepared forth from the foundation of the world." For thus saith the Lord, "Come, ye blessed; -- inherit the kingdom; -- For I was sick, and ye visited me." And to those on the left hand, "Depart, ye cursed; -- for I was sick, and ye visited me not." Does not this plainly imply, that as all who do this are "blessed", and shall "inherit the kingdom;" so all who do it not are "cursed," and shall "depart into everlasting fire" 2. All, therefore, who desire to escape everlasting fire, and to inherit the everlasting kingdom, are equally concerned, according to their power, to practise this important duty. It is equally incumbent on young and old, rich and poor, men and women, according to their ability. None are so young, if they desire to save their own souls, as to be excused from assisting their neighbours. None are so poor, (unless they want the necessaries of life,) but they are called to do something, more or less, at whatever time they can spare, for the relief and comfort of their afflicted fellow-sufferers.

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

3. Concerning the first, the _Senegal_ coast, Mons. _Bene_, who lived there sixteen years, after describing its fruitfulness near the sea, says, “The farther you go from the sea, the more fruitful and well-improved is the country, abounding in pulse, Indian corn, and various fruits. Here are vast meadows, which feed large herds of great and small cattle. And the villages which lie thick, shew the country is well peopled.” And again: “I was surprized, to see the land so well cultivated; scarce a spot lay unimproved: the low lands divided by small canals, were all sowed with rice: the higher grounds were planted with Indian corn, and peas of different sorts. Their beef is excellent; poultry plenty, and very cheap, as are all the necessaries of life.” 4. As to the _Grain_ and _Ivory-coast_, we learn from eye-witnesses, that the soil is in general fertile, producing abundance of rice and roots. Indigo and cotton thrive without cultivation. Fish is in great plenty; the flocks and herds are numerous, and the trees loaden with fruit. 5. The _Gold-coast_ and _Slave-coast_, all who have seen it agree, is exceeding fruitful and pleasant, producing vast quantities of rice and other grain, plenty of fruit and roots, palm-wine and oil, and fish in great abundance, with much tame and wild cattle. The very same account is given us of the soil and produce of the kingdoms of _Benin_, _Congo_ and _Angola_. From which it appears, that _Guinea_ in general, is far from a horrid, dreary, barren country, is one of the most fruitful, as well as the most pleasant countries in the known world. It is said indeed to be unhealthy. And so it is to strangers, but perfectly healthy to the native inhabitants.

6. Such is the country from which the Negroes are brought. We come next to enquire, What sort of men they are, of what temper and behaviour, not in our plantations, but in their native country. And here likewise the surest way is to take our account from eye and ear-witnesses. Now those who have lived in the _Senegal_ country observe, it is inhabited by three nations, the _Jalofs_, _Fulis_ and _Mandingos_. The king of the _Jalofs_ has under him several Ministers, who assist in the exercise of justice, the Chief Justice goes in circuit through all his dominions, to hear complaints and determine controversies. And the Viceroy goes with him, to inspect the behaviour of the _Alkadi_, or Governor of each village. The _Fulis_ are governed by their chief men, who rule with much moderation. Few of them will drink any thing stronger than water, being strict _Mahometans_. The government is easy, because the people are of a quiet and good disposition; and so well instructed in what is right, that a man who wrongs another is the abomination of all.--They desire no more land than they use, which they cultivate with great care and industry: if any of them are known to be made Slaves by the white men; they all join to redeem them. They not only support all that are old, or blind, or lame among themselves: but have frequently supplied the necessities of the _Mandingos_, when they were distrest by famine.

9. The inhabitants of the _Grain_ and _Ivory-coast_ are represented by those that deal with them, as sensible, courteous, and the fairest traders on the coasts of _Guinea_. They rarely drink to excess: if any do they are severely punished by the King’s order. They are seldom troubled with war: if a difference happen between two nations, they commonly end the dispute amicably. 10. The inhabitants of the _Gold_ and _Slave-coast_ likewise, when they are not artfully incensed against each other, live in great union and friendship, being generally well tempered, civil, tractable, and ready to help any that need it. In particular, the natives of the kingdom of _Whidah_, are civil, kind, and obliging to strangers. And they are the most gentleman-like of all the Negroes, abounding in good manners toward each other. The inferiors pay the utmost respect to their superiors: so wives to their husbands, children to their parents. And they are remarkably industrious; all are constantly employed; the men in agriculture, the women in spinning and weaving cotton. 11. The _Gold_ and _Slave-coasts_ are divided into several districts, some governed by Kings, others by the principal men, who take care each of their own town or village, and prevent or appease tumults. They punish murder and adultery severely; very frequently with death. Theft and robbery are punished by a fine proportionable to the goods that were taken.--All the natives of this coast, though heathens, believe there is one God, the Author of them and all things. They appear likewise to have a confused apprehension of a future state. And accordingly every town and village has a place of public worship.--It is remarkable that they have no beggars among them; such is the care of the chief men, in every city and village, to provide some easy labour, even for the old and weak. Some are employed in blowing the Smith’s bellows; others in pressing palm-oil; others in grinding of colours. If they are too weak even for this, they sell provisions in the market.

III. We have now seen what kind of country it is, from which the Negroes are brought: and what sort of men (even white men being the judges) they were in their own country. Enquire we, thirdly, In what manner are they generally procured, carried to, and treated in _America_. 1. _First._ In what manner are they procured? Part of them by fraud. Captains of ships from time to time, invited Negroes to come on board, and then carried them away. But far more have been procured by force. The Christians landing upon their coasts, seized as many as they found, men, women and children, and transported them to _America_. It was about 1551, that the _English_ began trading to _Guinea_: at first, for gold and Elephant’s teeth, but soon after, for men. In 1556, Sir _John Hawkins_ sailed with two ships to Cape _Verd_, where he sent eighty men on shore to catch Negroes. But the natives flying, they fell farther down, and there set the men on shore, “to burn their towns and take the inhabitants.” But they met with such resistance, that they had seven men killed, and took but ten Negroes. So they went still farther down, till having taken enough, they proceeded to the _West-Indies_ and sold them.

2. It was some time before the _Europeans_ found a more compendious way of procuring _African_ Slaves, by prevailing upon them to make war upon each other, and to sell their prisoners. Till then they seldom had any wars: but were in general quiet and peaceable. But the white men first taught them drunkenness and avarice, and then hired them to sell one another. Nay, by this means, even their Kings are induced to sell their own subjects. So Mr. _Moore_ (Factor of the _African_ Company in 1730) informs us, “When the King of _Barsalli_ wants goods or brandy, he sends to the _English_ Governor at _James’_ Fort, who immediately sends a sloop. Against the time it arrives, he plunders some of his neighbours’ towns, selling the people for the goods he wants. At other times he falls upon one of his own towns, and makes bold to sell his own subjects.” So Mons. _Brue_ says, “I wrote to the King” (not the same) “if he had a sufficient number of slaves I would treat with him. He seized three hundred of his own people, and sent word he was ready to deliver them for goods.” He adds, “Some of the natives are always ready” (when well paid) “to surprize and carry off their own countrymen. They come at night without noise, and if they find any lone cottage, surround it and carry off all the people.”--_Barbot_, (another French Factor) says, “Many of the Slaves sold by the Negroes are prisoners of war, or taken in the incursions they make into their enemy’s territories. Others are stolen. Abundance of little Blacks of both sexes, are stolen away by their neighbours, when found abroad on the road, or in the woods, or else in the corn-fields, at the time of year when their parents keep them there all day to scare away the devouring birds.” That their own parents sell them, is utterly false: Whites not Blacks, are without natural affection! 3. To set the manner wherein Negroes are procured in a yet stronger light, it will suffice to give an extract of two voyages to _Guinea_ on this account. The first is taken verbatim from the original manuscript of the Surgeon’s Journal.

“SESTRO, Dec. 29, 1724. No trade to-day, though many traders came on board. They informed us, that the people are gone to war within land, and will bring prisoners enough in two or three days; in hopes of which we stay. “The 30th. No trade yet: but our traders came on board to-day, and informed us the people had burnt four towns: so that to-morrow we expect slaves off. “The 31st, Fair weather; but no trading yet. We see each night towns burning. But we hear many of the _Sestro_ men are killed by the inland Negroes: so that we fear this war will be unsuccessful. “The second of January. Last night we saw a prodigious fire break out about eleven o’clock, and this morning see the town of _Sestro_ burnt down to the ground.” (It contained some hundred houses.) “So that we find their enemies are too hard for them at present, and consequently our trade spoiled here. Therefore about seven o’clock we weighed anchor, to proceed lower down.” 4. The second Extract taken from the Journal of a Surgeon, who went from _New-York_ on the same trade, is as follows. “The Commander of the vessel sent to acquaint the King, that he wanted a cargo of slaves. The King promised to furnish him, and in order to it, set out, designing to surprize some town, and make all the people prisoners. Some time after, the King sent him word, he had not yet met with the desired success: having attempted to break up two towns, but having been twice repulsed: but that he still hoped to procure the number of Slaves. In this design he persisted, till he met his enemies in the field. A battle was fought, which lasted three days. And the engagement was so bloody, that four thousand five hundred men were slain upon the spot.”----Such is the manner wherein the Negroes are procured! Thus the Christians preach the Gospel to the Heathens!

5. Thus they are _procured_. But in what numbers and in what manner are they carried to _America_?----Mr. _Anderson_ in his history of Trade and Commerce, observes, “_England_ supplies her _American_ Colonies with Negro-slaves, amounting in number to about a hundred thousand every year.” That is, so many are taken on board our ships; but at least ten thousand of them die in the voyage: about a fourth part more die at the different Islands, in what is called the Seasoning. So that at an average, in the passage and seasoning together, thirty thousand die: that is, properly are murdered. O earth, O sea, cover not thou their blood! 6. When they are brought down to the shore in order to be sold, our Surgeons thoroughly examine them, and that quite naked, women and men, without any distinction: those that are approved are set on one side. In the mean time a burning iron, with the arms or name of the Company, lies in the fire, with which they are marked on the breast. Before they are put into the ships, their masters strip them of all they have on their backs: so that they come on board stark naked, women as well as men. It is common for several hundred of them to be put on board one vessel: where they are stowed together in as little room as it is possible for them to be crowded. It is easy to suppose what a condition they must soon be in, between heat, thirst and stench of various kinds. So that it is no wonder, so many should die in the passage; but rather that any survive it.

5. But if this manner of procuring and tearing negroes is not consistent either with mercy or justice, yet there is a plea for it which every man of business will acknowledge to be quite sufficient. Fifty years ago, one meeting an eminent statesman in the lobby of the House of Commons, said, “You have been long talking about justice and equity, Pray which is this bill? Equity or justice?” He answered, very short, and plain, “D--n justice: it is necessity.” Here also the slave-holder fixes his foot: here he rests the strength of his cause. “If it is not quite right, yet it _must_ be so: there is an absolute _necessity for it_. It is necessary we should procure slaves: and when we have procured them, it is necessary to use them with severity, considering their stupidity, stubbornness and wickedness.” I answer, You stumble at the threshold: I deny that villany is ever necessary. It is impossible that it should ever be necessary, for any reasonable creature to violate all the laws of justice, mercy, and truth. No circumstances can make it necessary for a man to burst in sunder all the ties of humanity. It can never be necessary for a rational being to sink himself below a brute. A man can be under no necessity, of degrading himself into a wolf. The absurdity of the supposition is so glaring, that one would wonder any one could help seeing it.

6. This in general. But to be more particular, I ask, 1. What is necessary? And secondly, To what end? It may be answered, “The whole method now used by the original purchasers of negroes, is necessary to the furnishing our colonies yearly with a hundred thousand slaves.” I grant this is necessary to that end. But how is that end necessary? How will you prove it necessary that one hundred, that _one_ of those slaves should be procured? “Why, it is necessary to my gaining an hundred thousand pounds.” Perhaps so: but how is _this_ necessary? It is very possible you might be both a better and a happier man, if you had not a quarter of it. I deny that your gaining one thousand is necessary, either to your present or eternal happiness. “But however you must allow, these slaves are necessary for the cultivation of our Islands: inasmuch as white men are not able to labour in hot climates.” I answer, 1. It were better that all those Islands should remain uncultivated for ever, yea, it were more desirable that they were altogether sunk in the depth of the sea, than that they should be cultivated at so high a price, as the violation of justice, mercy and truth. But, secondly, the supposition on which you ground your argument is false. For white men, even _English_ men, are well able to labour in hot climates: provided they are temperate both in meat and drink, and that they inure themselves to it by degrees. I speak no more than I know by experience. It appears from the thermometer, that the summer heat in _Georgia_, is frequently equal to that in _Barbadoes_, yea to that under the line. And yet I and my family (eight in number) did employ all our spare time there, in felling of trees and clearing of ground, as hard labour as any negro need be employed in. The _German_ family likewise, forty in number, were employed in all manner of labour. And this was so far from impairing our health, that we all continued perfectly well, while the idle ones round about us, were swept away as with a pestilence. It is not true therefore that white men are not able to labour, even in hot climates, full as well as black.

It is not true therefore that white men are not able to labour, even in hot climates, full as well as black. But if they were not, it would be better that none should labour there, that the work should be left undone, than that myriads of innocent men should be murdered, and myriads more dragged into the basest slavery. 7. “But the furnishing us with slaves is necessary, for the trade, and wealth, and glory of our nation:” here are several mistakes. For 1. Wealth is not necessary to the glory of any nation; but wisdom, virtue, justice, mercy, generosity, public spirit, love of our country. These are necessary to the real glory of a nation; but abundance of wealth is not. Men of understanding allow, that the glory of _England_ was full as high, in Queen _Elizabeth’s_ time as it is now: although our riches and trade were then as much smaller, as our virtue was greater. But, secondly, it is not clear, that we should have either less money or trade, (only less of that detestable trade of man-stealing) if there was not a negro in all our Islands, or in all _English America_. It is demonstrable, white men, inured to it by degrees _can_ work as well as them: and they _would_ do it, were negroes out of the way, and proper encouragement given them. However, thirdly, I come back to the same point: better no trade, than trade procured by villany. It is far better to have no wealth, than to gain wealth at the expence of virtue. Better is honest poverty, than all the riches bought by the tears, and sweat and blood of our fellow-creatures. 8. “However this be; it is necessary when we have slaves, to use them with severity.” What, to whip them for every petty offence, till they are all in gore blood? To take that opportunity, of rubbing pepper and salt into their raw flesh? To drop burning sealing-wax upon their skin? To castrate them? To cut off half their foot with an axe? To hang them on gibbets, that they may die by inches, with heat, and hunger, and thirst? To pin them down to the ground, and then burn them by degrees, from the feet, to the head? To roast them alive?--When did a Turk or a Heathen find it necessary to use a fellow-creature thus?

9. “But their stupidity is not the only reason of our treating them with severity. For it is hard to say, which is the greatest, this or their stubbornness and wickedness.”----It may be so: But do not these as well as the other, lie at _your_ door; are not stubbornness, cunning, pilfering, and divers other vices, the natural, necessary fruits of slavery? Is not this an observation which has been made, in every age and nation?----And what means have you used to remove this stubbornness? Have you tried what mildness and gentleness would do? I knew one that did: that had prudence and patience to make the experiment: Mr. _Hugh Bryan_, who then lived on the borders of _South-Carolina_. And what was the effect? Why, that all his negroes (and he had no small number of them) loved and reverenced him as a father, and chearfully obeyed him out of love. Yea, they were more afraid of a frown from _him_, than of many blows from an overseer. And what pains have _you_ taken, what method have _you_ used, to reclaim them from their wickedness? Have you carefully taught them, “That there is a God, a wise, powerful, merciful being, the Creator and Governor of heaven and earth? That he has appointed a day wherein he will judge the world, will take an account of all our thoughts, words and actions? That in that day he will reward every child of man according to his works: that “then the righteous shall inherit the kingdom prepared for them from the foundation of the world: and the wicked shall be cast into everlasting fire, prepared for the devil and his angels.” If you have not done this, if you have taken no pains or thought about the matter, can you wonder at their wickedness? What wonder, if they should cut your throat? And if they did, whom could you thank for it but yourself? You first acted the villain in making them slaves, (whether you stole them or bought them.) You kept them stupid and wicked, by cutting them off from all opportunities of improving either in knowledge or virtue: and now you assign their want of wisdom and goodness as the reason for using them worse than brute beasts!

V. 1. It remains only to make a little application of the preceding observations.--But to whom should that application be made? That may bear a question. Should we address ourselves to the public at large? What effect can this have? It may inflame the world against the guilty, but is not likely to remove that guilt. Should we appeal to the _English_ nation in general? This also is striking wide; and is never likely to procure any redress for the sore evil we complain of.--As little would it in all probability avail, to apply to the Parliament. So many things, which _seem_ of greater importance lie before them that they are not likely to attend to this. I therefore add a few words to those who are more immediately concerned, whether captains, merchants or planters.

2. And, first, to the captains employed in this trade. Most of _you_ know, the country of _Guinea_: several parts of it at least, between the river _Senegal_ and the kingdom of _Angola_. Perhaps now, by _your_ means, part of it is become a dreary uncultivated wilderness, the inhabitants being all murdered or carried away, so that there are none left to till the ground. But you well know, how populous, how fruitful, how pleasant it was a few years ago. You know the people were not stupid, not wanting in sense, considering the few means of improvement they enjoyed. Neither did you find them savage, fierce, cruel, treacherous, or unkind to strangers. On the contrary, they were in most parts, a sensible and ingenious people. They were kind and friendly, courteous and obliging, and remarkably fair and just in their dealings. Such are the men whom you hire their own countrymen, to tear away from this lovely country; part by stealth, part by force, part made captive in those wars, which you raise or foment on purpose. You have seen them torn away, children from their parents, parents from their children: husbands from their wives, wives from their beloved husbands, brethren and sisters from each other. You have dragged them who had never done you any wrong, perhaps in chains, from their native shore. You have forced them into your ships like an herd of swine, them who had souls immortal as your own: (only some of them, leaped into the sea, and resolutely stayed under water, till they could suffer no more from you.) You have stowed them together as close as ever they could lie, without any regard either to decency or convenience. And when many of them had been poisoned by foul air, or had sunk under various hardships, you have seen their remains delivered to the deep, till the sea should give up its dead. You have carried the survivors into the vilest slavery, never to end but with life: such slavery as is not found among the Turks at _Algiers_, no nor among the Heathens in _America_. 3. May I speak plainly to you? I must. Love constrains me: love to _you_, as well as to those you are concerned with.

Is there a God? You know there is. Is he a just God? Then there must be a state of retribution: a state wherein the just God will reward every man according to his works. Then what reward will he render to _you_? O think betimes! Before you drop into eternity! Think now, _He shall have judgment without mercy that hath shewed no mercy_. Are you a _man_? Then you should have a _human_ heart. But have you indeed? What is your heart made of? Is there no such principle as compassion there? Do you never _feel_ another’s pain? Have you no sympathy? No sense of human woe? No pity for the miserable? When you saw the flourishing eyes, the heaving breasts, or the bleeding sides and tortured limbs of your fellow-creatures, was you a stone, or a brute? Did you look upon them with the eyes of a tiger? When you squeezed the agonizing creatures down in the ship, or when you threw their poor mangled remains into the sea, had you no relenting? Did not one tear drop from your eye, one sigh escape from your breast? Do you feel no relenting _now_? If you do not, you must go on, till the measure of your iniquities is full. Then will the great God deal with _you_, as you have dealt with _them_, and require all their blood at your hands. And at that day it shall be more tolerable for Sodom and Gomorrah than for _you_! But if your heart does relent, though in a small degree, know it is a call from the God of love. And to-day, if you will hear his voice, harden not your heart. To-day resolve, God being your helper, to escape for your life. Regard not money! All that a man hath will he give for his life! Whatever you lose, lose not your soul: nothing can countervail that loss. Immediately quit the horrid trade: at all events, be an honest man.

4. This equally concerns every Merchant, who is engaged in the Slave-trade. It is _you_ that induce the _African_ villain to sell his countrymen; and in order thereto, to steal, rob, murder men, women and children without number: by enabling the _English_ villain to pay him for so doing; whom you over pay for his execrable labour. It is _your_ money, that is the spring of all, that impowers him to go on: so that whatever he or the _African_ does in this matter, is all _your_ act and deed. And is your conscience quite reconciled to this? Does it never reproach you at all? Has gold entirely blinded your eyes, and stupified your heart? Can you see, can you _feel_ no harm therein? Is it doing as you would be done to? Make the case your own. “Master,” said a Slave at _Liverpool_ (to the Merchant that owned him) “what if some of my countrymen were to come here, and take away my mistress, and master _Tommy_ and master _Billy_ and carry them into our country, and make them slaves, how would you like it?” His answer was worthy of a man: “I will never buy a slave more while I live.” O let his resolution be your’s! Have no more any part in this detestable business. Instantly leave it to those unfeeling wretches, “Who laugh at human nature and compassion!” Be _you_ a man! Not a wolf, a devourer of the human species! Be merciful, that you may obtain mercy!

5. And this equally concerns every gentleman that has an estate in our _American_ plantations: yea all Slave-holders of whatever rank and degree: seeing _men-buyers_ are exactly on a level with _men-stealers_. Indeed you say, “I pay honestly for my goods: and I am not concerned to know how they are come by”: nay but you are: you are deeply concerned to know they are honestly come by. Otherwise you are partaker with a thief, and are not a jot honester than him. But you know, they are not honestly come by: you know they are procured by means, nothing near so innocent as picking pockets, house-breaking, or robbery upon the high-way. You know they are procured by a deliberate series of more complicated villany, (of fraud, robbery and murder) than was ever practised either by Mahometans or Pagans: in particular by murders of all kinds; by the blood of the innocent poured upon the ground like water. Now it is _your_ money that pays the Merchant, and through him the Captain, and the _African_ butchers. _You_ therefore are guilty, yea principally guilty, of all these frauds, robberies and murders. You are the spring that puts all the rest in motion: they would not stir a step without _you_: therefore the blood of all these wretches, who die before their time, whether in the country or elsewhere, lies upon your head. _The blood of thy brother_, (for, whether thou wilt believe it or no, such he is in the sight of Him that made him) _crieth against thee from the earth_, from the ship, and from the waters. O, whatever it costs, put a stop to its cry before it be too late: instantly, at any price, were it the half of your goods, deliver thyself from blood-guiltiness! Thy hands, thy bed, thy furniture, thy house, thy lands are at present stained with blood. Surely it is enough; accumulate no more guilt: spill no more the blood of the innocent! Do not hire another to shed blood: do not pay him for doing it! Whether you are a Christian or no, shew yourself a man! Be not more savage than a lion or a bear!

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.

1 A charge to keep I have, a God to glorify, a never-dying soul to save, and fit it for the sky. 2 To serve the present age, my calling to fulfill, O may it all my pow'rs engage to do my Master's will! 3 Arm me with watchful care as in Thy sight to live, and now Thy servant, Lord, prepare a strict account to give! 4 Help me to watch and pray, and still on Thee rely, O let me not my trust betray, but press to realms on high.

4 Help me to watch and pray, and still on Thee rely, O let me not my trust betray, but press to realms on high.

Praise shall employ my nobler powers $ My days of praise shall ne'er be past, While life, and thought, and being last Or immortality endures. Sslo For Believers Rejoicing. HYMN 225. l.m. 1 T) RAISE ye the Lord ! 'tis good to raise *- Your hearts and voices in his praise : His nature and his works invite To make this duty our delight. 2 He form'd the stars, those heavenly flames ; He counts their numbers, calls their names ; His wisdom 's vast, and knows no hound, A deep where all our thoughts are drown* d. 3 Sing to the Lord ; exalt him high, Who spreads his clouds along the sky : There he prepares the fruitful rain, Nor lets the drops descend in vain. 4 He makes the grass the hills adorn, And clothes the smiling fields with corn : The beasts with food his hands supply, And the young ravens when they cry. 5 What is the creature's skill or force ? The sprightly man, or warlike horse ? The piercing wit, the active limb ? All are too mean delights for him. () But saints are lovely in his sight, He views his children with delight ; He sees their hope, he knows their fear, And looks and loves his image there. ETERNAL Wisdom ! Thee we praise, Thee the creation sings : With thy loved name, rocks, hills, and seas, And heaven's high palace rings. Thy hand, how wide it spreads the sky, How glorious to behold ! Tinged with a blue of heavenly dye, And stair'd with sparkling gold. For Believers Rejoicing. 219 3 There thou hast bid the globes of light Their endless circles run : There, the pale planet rules the night ; The day obeys the sun. 4 If down I turn my wondering eyes On clouds and storms below, Those under-regions of the skies Thy numerous glories show. 5 The noisy winds stand ready there Thy orders to obey ; With sounding wings they sweep the air, To make thy chariot way. 6 There, like a trumpet loud and strong, Thy thunder shakes our coast ; While the red lightnings wave along, The banners of thy host. 7 On the thin air, without a prop, Hang fruitful showers around ; At thy command they sink, and drop Their fatness on the ground.

Thou hear'st thy children cry ; And their best wishes to fulfil, Thy grace is ever nigh. 5 Thy mercy never shall remove From men of heart sincere ; Thou sav'st the souls whose humble love Is join'd with holy fear. 6 My lips shall dwell upon thy praise, And spread thy fame abroad : Let all the sons of Adam raise The honours of their God ! HYMN 588. p. m. God our Trust. THIS, this is the God we adore, Our faithful, unchangeable Friend ; Whose love is as great as his power, And neither knows measure nor end. 'Tis Jesus, the First and the Last, Whose Spirit shall guide us safe home ; We '11 praise him for all that is past, And trust him for all that 's to come. HYMN 589. c. m. 4 All these wait upon thee, and thou givest them their meat in due season. " 1 O WEET is the memory of thy grace, ^ My God, my heavenly King : 04b Hymns of Adoration. Let age to age thy righteousness In sounds of glory sing. 2 God reigns on high, but not confines, His bounty to the skies : Through the whole earth his goodness shines, And every want supplies. 3 With longing eyes the creatures wait On thee, for daily food ; Thy liberal hand provides them meat, And fills their mouths with good. 4 How kind are thy compassions, Lord ! How slow thine anger moves ! But soon he sends his pard'ning word, To cheer the souls he loves. 5 Creatures, with all their endless race, Thy power and praise proclaim ; But we, who taste thy richer grace, Delight to bless thy name. HYMN 590. cm. The Omniscience of God. 1 TN all my vast concerns with thee, ** In vain my soul would try To shun thy presence, Lord, or flee The notice of thine eye. 2 Thy all-surrounding sight surveys My rising and my rest, My public walks, my private ways, The secrets of my breast. 3 My thoughts lie open to thee, Lord, Before they're form'd within ; And, ere my lips pronounce the word, Thou know'st the sense I mean. Hymns of Adoration. 547 4 O wondrous knowledge, deep and high ! Where can a creature hide ? Within thy circling arms I lie, Beset on £very side.

1 Depth of mercy! Can there be mercy still reserved for me? Can my God His wrath forbear? me, the chief of sinners, spare?

11. Everyone is likewise prone, by nature, to speak or act contrary to justice. This is another of the diseases which we bring with us into the world. All human creatures are naturally partial to themselves, and, when opportunity, offers have more regard to their own interest or pleasure than strict justice allows. Neither is any man, by nature, merciful as our heavenly Father is merciful; but all, more or less, transgress that glorious rule of mercy as well as justice, "Whatsoever ye would that men should do unto you, the same do unto them." 12. Now, if these are the general diseases of human nature, is it not the grand end of education to cure them And is it not the part of all those to whom God has entrusted the education of children, to take all possible care, first, not to increase, not to feed, any of these diseases; (as the generality of parents constantly do;) and next, to use every possible means of healing them

24. Most parents increase the natural tendency to injustice in their children, by conniving at their wronging each other; if not laughing at, or even applauding, their witty contrivances to cheat one another. Beware of everything of this kind; and from their very infancy sow the seeds of justice in their hearts, and train them up in the exactest practice of it. If possible, teach them the love of justice, and that in the least things as well as the greatest. Impress upon their mind the old proverb: "He that will steal a penny will steal a pound." Habituate them to render unto all their due, even to the uttermost farthing. 25. Many parents connive likewise at the ill-nature of their children, and thereby strengthen it. But truly affectionate parents will not indulge them in any kind or degree of unmercifulness. They will not suffer them to vex their brothers or sisters, either by word or deed. They will not allow them to hurt, or give pain to, anything that has life. They will not permit them to rob birds' nests; much less to kill anything without necessity, -- not even snakes, which are as innocent as worms, or toads, which, notwithstanding their ugliness, and the ill name they lie under, have been proved over and over to be as harmless as flies. Let them extend in its measure the rule of doing as they would be done by, to every animal whatsoever. Ye that are truly kind parents, in the morning, in the evening, and all the day beside, press upon all your children, "to walk in love, as Christ also loved us, and gave himself for us;" to mind that one point, "God is love; and he that dwelleth in love, dwelleth in God, and God in him."

5. I cannot dismiss this subject yet. I am pained continually at seeing religious parents suffer their children to run into the same folly of dress, as if they had no religion at all. In God's name, why do you suffer them to vary a hair's breadth from your example "Why, they will do it" They will! Whose fault is that Why did not you break their will from their infancy At least do it now; better late than never. It should have been done before they were two years old: It may be done at eight or ten, though with far more difficulty. However, do it now; and accept that difficulty as the just reward for your past neglect. Now, at least carry your point, whatever it costs. Be not mealy-mouthed; say not, like foolish Eli, "Nay, my children, it is no good report which I hear of you," instead of restraining them with a strong hand; but speak (though as calmly as possible, yet) firmly and peremptorily, "I will have it so;" and do as you say. Instil diligently into them the love of plain dress, and hatred of finery. Show them the reason of your own plainness of dress, and show it is equally reasonable for them. Bid defiance to indolence, to cowardice, to foolish fondness, and at all events carry your point; if you love their souls, make and keep them just as plain as yourselves. And I charge you, grandmothers before God, do not hinder your daughters herein. Do not dare to give the child anything which the mother denies. Never take the part of the children against their parent; never blame her before them. If you do not strengthen her authority, as you ought to do, at least do not weaken it; but if you have either sense or piety left, help her on in the work of real kindness

3 . Some of these, in order to exalt the value of faith, have utterly deprecated good works. They speak of them as not only not necessary to salvation, but as greatly obstructive to it. They represent them as abundantly more dangerous than evil ones, to those who are seeking to save their souls. One cries aloud, "More people go to hell by praying, than by thieving." Another screams out, "Away with your works! Have done with your works, or you cannot come to Christ!" And this unscriptural, irrational, heathenish declamation is called, preaching the gospel! 4. But "shall not the Judge of all the earth" speak, as well as "do right" Will not he "be justified in his saying, and clear when he is judged" Assuredly he will. And upon his authority we must continue to declare, that whenever you do good to any for his sake; when you feed the hungry, give drink to the thirsty; when you assist the stranger, or clothe the naked; when you visit them that are sick or in prison; these are not splendid sins, as one marvellously calls them, but "sacrifices wherewith God is well pleased." 5. Not that our Lord intended we should confine our beneficence to the bodies of men. He undoubtedly designed that we should be equally abundant in works of spiritual mercy. He died "to purify unto himself a peculiar people, zealous of" all "good works;" zealous, above all, to "save souls from death," and thereby "hide a multitude of sins." And this is unquestionably included in St. Paul's exhortation: "As we have time, let us do good unto all men;" good in every possible kind, as well as in every possible degree. But why does not our blessed Lord mention works of spiritual mercy He could not do it with any propriety. It was not for him to say, "I was in error, and ye convinced me; I was in sin, and you brought me back to God." And it needed not; for in mentioning some he included all works of mercy.

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.

5. So great, so comprehensive is the mercy which you have shown to the bodies of your fellow-creatures! But why should their souls be left out of the account How great are the benefits you have conferred on these also! The husband has now again an opportunity of assisting his wife in things of the greatest moment. He may now again strengthen her hands in God, and help her to run with patience the race that is set before her. He may again join with her in instructing their children, and training them up in the way wherein they should go; who may live to be a comfort to their aged parents, and useful members of the community. 6. Nay, it may be, you have snatched the poor man himself, not only from the jaws of death, but from sinking lower than the waters, from the jaws of everlasting destruction. It cannot be doubted, but some of those whose lives you have restored, although they had been before without God in the world, will remember themselves, and not only with their lips, but in their lives, show forth his praise. It is highly probable, some of these (as one out of ten lepers) "will return and give thanks to God," real, lasting thanks, by devoting themselves to his honourable service. 7. It is remarkable, that several of those whom you have brought back from the margin of the grave, were intoxicated at the very time when they dropped into the water. And at that very instant (which is frequently the case) they totally lost their senses. Here therefore was no place for, no possibility of, repentance. They had not time, they had not sense, so much as to cry out, "Lord, have mercy!" So they were sinking through the mighty waters into the pit of destruction! And these instruments of divine mercy plucked them at once out of the water, and out of the fire; by the same act, delivered them from temporal and from eternal death!

8. Nay, one poor sinner (let it never be forgotten!) was just coming down from the ship, when (overtaken by the justice and mercy of God) her foot slipped, and she fell into the river. Instantly her senses were lost, so that she could not call upon God. Yet he had not forgotten her. He sent those who delivered her from death; at least from the death of the body. And who knows but she may lay it to heart, and turn from the error of her ways Who knows, but she may be saved from the second death, and, with her deliverers, "inherit the kingdom" 9. One point more deserves to be particularly remarked. Many of those who have been restored to life (no less than eleven out of the fourteen that were saved in a few months) were in the number of those that are a reproach to our nation, -- wilful self murderers. As many of the desperate men who attempt this horrid crime are men who have had a liberal education, it is pity but they would consider those fine words, not of a poor narrow-souled Christian, but of a generous Heathen, nay, a Roman! Let them calmly consider that beautiful passage: -- Proxima deinde tenent maesti loca, qui sibi letum Insontes peperere manu, lucemque perosi Projecere animas. Quam vellent aethere in alto Nunc et pauperiem, et duros perferre labores! Fata obstant, tristique palus inamabilis unda Alligat, et novies Styx interfusa coercet. [Then crowds succeed, who, prodigal of breath, Themselves anticipate the doom of death; Though free from guild, they cast their lives away, And sad and sullen hate the golden day. O with what joy the wretches now would bear Pain, toil, and woe, to breathe the vital air! In vain! By fate for ever are they bound With dire Avernus, and the lake profound; And Styx, with nine wide channels, roars around! Mr. Pitt's Virgil.] Fata obstant! But in favour of many, we see God has overruled fate. They are brought back over the unnavigable river. They do behold the upper skies. They see the light of the sun. O let them see the light of Thy countenance! And let them so live their few remaining days on earth, that they may live with Thee for ever!

But is it easy for anyone to conceive a scene of deeper distress than this Suppose you are standing by, just when the messenger comes in, and the message is delivered, "I am sorry to tell you, but you must know it; your husband is no more! He was making haste out of the vessel, and his foot slipped. It is true, after a time, his body was found; but there it lies, without any signs of life." In what a condition are now both the mother and the children! Perhaps, for a while, stupid, overwhelmed, silent; staring at each other; then bursting out into loud and bitter lamentation! Now is the time to help them, by assisting those who make it their business so to do. Now let nothing hinder you from improving the glorious opportunity! Restore the husband to his disconsolate wife, the father to his weeping children! It is true, you cannot do this in person; you cannot be upon the spot. But you may do it in an effectual manner by assisting those that are. You may now, by your generous contribution, send them the help which you cannot personally give. O shut not up your bowels of compassion towards them! Now open your hearts and your hands! If you have much, give plenteously; if not, give a little, with a willing mind. 2. To you who believe the Christian Revelation, I may speak in a still stronger manner. You believe, your blessed Master "left you an example, that you might tread in his steps." Now, you know his whole life was one labour of love. You know "how he went about doing good," and that without intermission; declaring to all, "My Father worketh hitherto, and I work." Is not that, then, the language of your heart -- Thy mind throughout my life be shown, While list'ning to the wretches' cry, The widows' and the orphans' groan, On mercy's wings I swiftly fly, The poor and helpless to relieve, My life, my all, for them to give.

Occasions of doing this can never be wanting; for "the poor ye have always with you." But what a peculiar opportunity does the solemnity of this day furnish you with, of "treading in his steps," after a manner which you did not before conceive Did he say to the poor afflicted parent, (doubtless to the surprise of many,) "Weep not" And did he surprise them still more, when he stopped her flowing tears by restoring life to her dead son, and "delivering him to his mother" Did he (notwithstanding all that "laughed him to scorn") restore to life the daughter of Jairus How many things of a nearly resembling sort, "if human we may liken to divine," have been done, and continue to be done daily, by these lovers of mankind! Let every one then be ambitious of having a share in this glorious work! Let every one (in a stronger sense than Mr. Herbert meant) Join hands with God, to make a poor man live! By your generous assistance, be ye partakers of their work, and partakers of their joy. 3. To you I need add but one word more. Remember (what was spoken at first) the solemn declaration of Him whose ye are, and whom ye serve, coming in the clouds of heaven! While you are promoting this comprehensive charity, which contains feeding the hungry, clothing the naked, lodging the stranger; indeed all good works in one; let those animating words be written on your hearts, and sounding in your ears: "Inasmuch as ye have done it unto one of the least of these, ye have done it unto ME."

4. And this great truth, that we are obliged to keep every command as far as we can, is clearly proved from the absurdity of the contrary opinion; for were we to allow that we are not obliged to obey every commandment of God as often as we can, we have no argument left to prove that any man is bound to obey any command at any time. For instance: Should I ask a man why he does not obey one of the plainest commands of God, why, for instance, he does not help his parents, he might answer, "I will not do it now, but I will at another time." When that time comes, put him in mind of God's command again; and he will say, "I will obey it some time or other." Nor is it possible ever to prove that he ought to do it now, unless by proving that he ought to do it as often as he can; and therefore he ought to do it now, because he can if he will. 5. Consider the Lord's Supper, Secondly, as a mercy from God to man. As God, whose mercy is over all his works, and particularly over the children of men, knew there was but one way for man to be happy like himself; namely, by being like him in holiness; as he knew we could do nothing toward this of ourselves, he has given us certain means of obtaining his help. One of these is the Lord's Supper, which, of his infinite mercy, he hath given for this very end; that through this means we may be assisted to attain those blessings which he hath prepared for us; that we may obtain holiness on earth, and everlasting glory in heaven. I ask, then, Why do you not accept of his mercy as often as ever you can God now offers you his blessing; -- why do you refuse it You have now an opportunity of receiving his mercy; -- why do you not receive it You are weak: -- why do not you seize every opportunity of increasing your strength In a word: Considering this as a command of God, he that does not communicate as often as he can has no piety; considering it as a mercy, he that does not communicate as often as he can has no wisdom.

6. These two considerations will yield a full answer to all the common objections which have been made against constant communion; indeed to all that ever were or can be made. In truth, nothing can be objected against it, but upon supposition that, [at] this particular time, either the communion would be no mercy, or I am not commanded to receive it. Nay, should we grant it would be no mercy, that is not enough; for still the other reason would hold: Whether it does you any good or none, you are to obey the command of God. 7. However, let us see the particular excuses which men commonly make for not obeying it. The most common is, "I am unworthy; and `he that eateth and drinketh unworthily, eateth and drinketh damnation to himself.' Therefore I dare not communicate, lest I should eat and drink my own damnation." The case is this: God offers you one of the greatest mercies on this side heaven, and commands you to accept it. Why do not you accept this mercy, in obedience to his command You say, "I am unworthy to receive it." And what then You are unworthy to receive any mercy from God. But is that a reason for refusing all mercy God offers you a pardon for all your sins. You are unworthy of it, it is sure, and he knows it; but since he is pleased to offer it nevertheless, will not you accept of it He offers to deliver your soul from death: You are unworthy to live; but will you therefore refuse life He offers to endue your soul with new strength; because you are unworthy of it, will you deny to take it What can God himself do for us farther, if we refuse his mercy because we are unworthy of it

14. Was the last century more religious than this In the former part of it there was much of the form of religion; and some undoubtedly experienced the power thereof. But how soon did the fine gold become dim! How soon was it so mingled with worldly design, and with a total contempt both of truth, justice, and mercy, as brought that scandal upon all religion which is hardly removed to this day. Was there more true religion in the preceding century, the age of the Reformation There was doubtless in many countries a considerable reformation of religious opinions; yea, and modes of worship, which were much changed for the better, both in Germany and several other places. But it is well known that Luther himself complained with his dying breath, "The people that are called by my name (though I wish they were only called by the name of Christ) are reformed as to their opinions and modes of worship; but their tempers and lives are the same they were before." Even then both justice and mercy were so shamelessly trodden under foot that an eminent writer computes the number of those that were slaughtered, during those religious contests, to have been no less than forty millions, within the compass of forty years! 15. We may step back above a thousand years from this, without finding any better time. No historian gives us the least intimation of any such, till we come to the age of Constantine the Great. Of this period several writers have given us most magnificent accounts. Yea, one eminent author, no less a man than Dr. Newton, the late Bishop of Bristol, has been at no small pains to show, that the conversion of Constantine to Christianity, and the emoluments which he bestowed upon the Church with an unsparing hand, were the event which is signified in the Revelation by "the new Jerusalem coming down from heaven!"

2. Now, what a poor pittance of duration is this, compared to the life of Methuselah! "And Methuselah lived nine hundred and sixty and nine years." But what are these nine hundred and sixty and nine years to the duration of an angel, which began "or ever the mountains were brought forth," or the foundations of the earth were laid And what is the duration which has passed since the creation of angels, that which passed before they were created, to unbeginning eternity -- to that half of eternity (if one may so speak) which had then elapsed And what are threescore years and ten to this 3. Indeed, what proportion can there possibly be between any finite and infinite duration What proportion is there between a thousand or ten thousand years, or ten thousand time ten thousand ages, and eternity I know not that the inexpressible disproportion between any conceivable part of time and eternity can be illustrated in a more striking manner than it is in the well-known passage of St. Cyprian: "Suppose there was a ball of sand as large as the globe of earth, and suppose one grain of this were to be annihilated in a thousand years; yet that whole space of time wherein this ball would be annihilating, at the rate of one grain in a thousand years, would bear less, yea, unspeakably, infinitely less, proportion to eternity, than a single grain of sand would bear to that whole mass." What, then, are the seventy years of human life, in comparison of eternity In what terms can the proportion between these be expressed It is nothing, yea, infinitely less than nothing!

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.'"

15. "But was there not a very considerable change in the body of the Clergy, as well as the laity, at the time of the glorious Reformation from Popery" Undoubtedly there was; and they were not only reformed from very many erroneous opinions, and from numberless superstitious and idolatrous modes of worship, till then prevailing over the Western Church, but they were also exceedingly reformed with respect to their lives and tempers. More of the ancient, scriptural Christianity was to be found, almost in every part of Europe. Yet notwithstanding this, all the works of the devil, all ungodliness and unrighteousness, sin of every kind, continued to prevail, both over Clergy and laity, in all parts of Christendom. Even those Clergymen who most warmly contended about the externals of religion were very little concerned for the life and power of it; for piety, justice, mercy, and truth. 16. However, it must be allowed, that ever since the Reformation, and particularly in the present century, the behaviour of the Clergy in general is greatly altered for the better. And should it be granted, that, in many parts of the Romish Church, they are nearly the same as they were before, it must be granted likewise, that most of the Protestant Clergy are far different from what they were. They have not only more learning of the most valuable kind, but abundantly much more religion: Insomuch that the English and Irish Clergy are generally allowed to be not inferior to any in Europe, for piety, as well as for knowledge.

4. O ye that have riches in possession, once more hear the word of the Lord! Ye that are rich in this world, that have food to eat, and raiment to put on, and something over, are you clear of the curse of loving the world Are you sensible of your danger Do you feel, "How hardly will they that have riches enter into the kingdom of heaven" Do you continue unburned in the midst of the fire Are you untouched with the love of the world Are you clear from the desire of the flesh, the desire of the eyes, and the pride of life Do you "put a knife to your throat," when you sit down to meat, lest your table should be a snare to you Is not your belly your god Is not eating and drinking, or any other pleasure of sense, the greatest pleasure you enjoy Do not you seek happiness in dress, furniture, pictures, gardens, or anything else that pleases the eye Do not you grow soft and delicate; unable to bear cold, heat, the wind or the rain, as you did when you were poor Are you not increasing in goods, laying up treasures on earth; instead of restoring to God in the poor, not so much, or so much, but all that you can spare Surely, "it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven!"

10. "But is it possible to supply all the poor in our society with the necessaries of life" It was possible once to do this, in a larger society than this. In the first Church at Jerusalem there was not any among them that lacked; but distribution was made to every one according as he had need." And we have full proof that it may be so still. It is so among the people called Quakers. Yea, and among the Moravians, so called. And why should it not be so with us " Because they are ten times richer than we." Perhaps fifty times: And yet we are able enough, if we were equally willing, to do this. A gentleman (a Methodist) told me some years since, "I shall leave forty thousand pounds among my children." Now, suppose he had left them but twenty thousand, and given the other twenty thousand to God and the poor, would God have said to him, "Thou fool" And this would have set all the society far above want.

3. I cannot dismiss this subject yet, as it is of the utmost importance. How great is the darkness of that execrable wretch (I can give him no better title, be he rich or poor) who will sell his own child to the devil, who will barter her own eternal happiness for any quantity of gold or silver! What a monster would any man be accounted, who devoured the flesh of his own offspring! And is he not as great a monster who, by his own act and deed, gives her to be devoured by that roaring lion as he certainly does (so far as is in his power) who marries her to an ungodly man. "But he is rich; but he has ten thousand pounds!" What, if it were a hundred thousand The more the worse; the less probability will she have of escaping the damnation of hell. With what face wilt thou look upon her, when she tells thee in the realms below, "Thou hast plunged me into this place of torment. Hadst thou given me to a good man, however poor, I might have now been in Abraham's bosom. But, O! what have riches profited me They have sunk both me and thee into hell!"

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

4. But suppose it pleased the all-wise Creator, for the sin of man, to suffer the souls of men in general to be weighed down in this miserable manner by their corruptible body; why does he permit the excellent treasure which he has entrusted to his own children, to be still lodged in these poor earthen vessels" Would not this question naturally occur to any reflecting mind Perhaps it would; and therefore the Apostle immediately furnishes us with a full answer: God has done this, that "the excellency of the power might be of God, and not of us;" that it might be undeniably plain to whom that excellent power belonged; that no flesh might glory in his sight; but that all who have received this treasure might continually cry, "Not unto us, but unto thee, O Lord, be the praise, for thy name and for thy truth's sake." 5. Undoubtedly this was the main design of God in this wonderful dispensation; to humble man, to make and keep him little and poor, and base, and vile, in his own eyes. And whatever we suffer hereby, we are well repaid, if it be a means of "hiding pride from man;" of laying us low in the dust, even then, when we are most in danger of being lifted up by the excellent gifts of God! 6. Nay, if we suffer hereby, from the mean habitation of the immortal spirit; if pain, sickness, and numberless other afflictions beside, to which we should not otherwise have been liable, assault us on every side, and at length bear us down into the dust of death; what are we losers by this Losers! No, "In all these things we are more than conquerors, through him that loved us." Come on then, disease, weakness, pain, -- afflictions, in the language of men. Shall we not be infinite gainers by them Gainers for ever and ever! seeing "these light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory!"

I. Consider, First, what is here meant by riches. Indeed some may imagine that it is hardly possible to mistake the meaning of this common word. Yet, in truth, there are thousands in this mistake; and many of them quite innocently. A person of note, hearing a sermon preached upon this subject several years since, between surprise and indignation broke out aloud, "Why does he talk about riches here There is no rich man at Whitehaven, but Sir James L____r." And it is true there was none but he that had forty thousand pounds a year, and some millions in ready money. But a man may be rich that has not a hundred a year, nor even one thousand pounds in cash. Whosoever has food to eat, and raiment to put on, with something over, is rich. Whoever has the necessaries and conveniences of life for himself and his family, and a little to spare for them that have not, is properly a rich man; unless he is a miser, a lover of money, one that hoards up what he can and ought to give to the poor. For it so, he is a poor man still, though he has millions in the bank; yea, he is the poorest of men; for The beggars but a common lot deplore; The rich poor man's emphatically poor. 2. But here an exception may be made. A person may have more than necessaries and conveniences for his family, and yet not be rich. For he may be in debt; and his debts may amount to more than he is worth. But if this be the case, he is not a rich man, how much money soever he has in his hands. Yea, a man of business may be afraid that this is the real condition of his affairs, whether it be or no; and then he cannot be so charitable as he would, for fear of being unjust. How many that are engaged in trade, are in this very condition! those especially that trade to a very large amount; for their affairs are frequently so entangled, that it is not possible to determine, with any exactness, how much they are worth, or, indeed, whether they are worth anything or nothing. Should we not make a fair allowance for them

12. Perhaps you say you can now afford the expense. This is the quintessence of nonsense. Who gave you this addition to your fortune; or (to speak properly) lent it to you To speak more properly still, who lodged it for a time in your hands as his stewards; informing you at the same time for what purposes he entrusted you with it And can you afford to waste your Lord's goods, for every part of which you are to give an account; or to expend them in any other way than that which he hath expressly appointed Away with this vile, diabolical cant! Let it never more come out of your lips. This affording to rob God is the very cant of hell. Do not you know that God entrusted you with that money (all above what buys necessaries for your families) to feed the hungry, to clothe the naked, to help the stranger, the widow, the fatherless; and, indeed, as far as it will go, to relieve the wants of all mankind How can you, how dare you, defraud your Lord, by applying it to any other purpose When he entrusted you with a little, did he not entrust you with it that you might lay out all that little in doing good And when he entrusted you with more, did he not entrust you with that additional money that you might do so much the more good, as you had more ability Had you any more right to waste a pound, a shilling, or a penny, than you had before You have, therefore, no more right to gratify the desire of the flesh, or the desire of the eyes, now than when you was a beggar. O no! do not make so poor a return to your beneficent Lord! Rather, the more he entrusts you with, be so much the more careful to employ every mite as he hath appointed.

I. 1. Let us inquire, First, what they suffer; and, afterwards, What is the cause of these sufferings That the people suffer, none can deny; -- that they are afflicted in a more than ordinary manner. Thousands and tens of thousands are at this day deeply afflicted through want of business. It is true that this want is in some measure removed in some large and opulent towns. But it is also true, that this is far, very far, from being the general case of the kingdom. Nothing is more sure than that thousands of people in the west of England, throughout Cornwall in particular, in the north, and even in the midland counties, are totally unemployed. Hence those who formerly wanted nothing, are now in want of all things. They are so far from the plenty they once enjoyed that they are in the most deplorable distress, deprived not only of the conveniences, but most of the necessaries of life. I have seen not a few of these wretched creatures, within little more than an hundred miles of London, standing in the streets with pale looks, hollow eyes, and meager limbs; or creeping up and down like walking shadows. I have known families, who a few years ago lived in an easy, genteel manner, reduced to just as much raiment as they had on, and as much food as they could gather in the field. To this one or other of them repaired once a day, to pick up the turnips which the cattle had left; which they boiled, if they could get a few sticks, or otherwise ate them raw. Such is the want of food to which many of our countrymen are at this day reduced by want of business!

Dying groans are on every side. The bodies of men are pierced, torn, hewed in pieces; their blood is poured on the earth like water! Their souls take their flight into the eternal world; perhaps into everlasting misery. The ministers of grace turn away from the horrid scene; the ministers of vengeance triumph. Such already has been the face of things in that once happy land where peace and plenty, even while banished from great part of Europe, smiled for near an hundred years. 5. And what is it which drags on these poor victims into the field of blood It is a great phantom, which stalks before them, which they are taught to call, liberty! It is this Which breathes into their hearts stern love of war, And thirst of vengeance, and contempt of death. Real liberty, meantime, is trampled underfoot, and is lost in anarchy and confusion. 6. But which of these warriors all the while considered the wife of his youth, that is now left a disconsolate widow, -- perhaps with none that careth for her; perhaps deprived of her only comfort and support, and not having where to lay her head Who considered his helpless children, now desolate orphans, -- it may be, crying for bread, while their mother has nothing left to give them but her sorrows and her tears II. 1. And yet "these sheep, what have they done," although all this is come upon them "Suppose ye that they are sinners above other men, because they suffer such things I tell you, Nay; but except ye repent, ye shall all likewise perish." It therefore behoves us to consider our own sins; -- the cause of all our sufferings. It behoves each of us to say, "Lo, I have sinned; I have done wickedly." 2. The time would fail, should I attempt to enumerate all the ways wherein we have sinned; but in general, this is certain: -- The rich, the poor, the high, the low, Have wander'd from his mild command; The floods of wickedness o'erflow, And deluge all the guilty land: People and Priest lie drown'd in sin, And Tophet yawns to take them in. How innumerable are the violations of justice among us! Who does not adopt the old maxim, Si possis, recte; si non, quocunque modo rem: "If you can get money honestly, do; but, however, get money"

8. Now let each of us lay his hand upon his heart and say, "`Lord, is it I' Have I added to this flood of unrighteousness and ungodliness, and thereby to the misery of my countrymen Am not I guilty in any of the preceding respects And do not they suffer because I have sinned" If we have any tenderness of heart, any bowels of mercies, any sympathy with the afflicted, let us pursue this thought till we are deeply sensible of our sins, as one great cause of their sufferings.

10. And "now let my counsel be acceptable to" you, to every one of you present before God. "Break off thy sins by repentance, and thy iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquility," --of what degree of it still remains among us. Show mercy more especially to the poor widows, to the helpless orphans, of your countrymen who are now numbered among the dead, who fell among the slain in a distant land. Who knoweth but the Lord will yet be entreated, will calm the madness of the people, will quench the flames of contention, and breathe into all the spirit of love, unity, and concord Then brother shall not lift up sword against brother, neither shall they know war any more. Then shall plenty and peace flourish in our land, and all the inhabitants of it be thankful for the innumerable blessings which they enjoy, and shall "fear God, and honour the king." London, Nov. 7, 1775

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

4. But has there, indeed, been any extraordinary work of God wrought in England during this century This is an important question: It is certainly worthy of our serious consideration; and it is capable of being answered to the full satisfaction of every fair inquirer. He may easily be informed, what work it is, and in what manner it has been wrought. It is true, I am in one respect an improper person to give this information; as it will oblige me frequently to speak of myself, which may have the appearance of ostentation: But, with regard to this, I can only cast myself upon the candour of my hearers, being persuaded they will put the most favourable construction upon what is not a matter of choice, but of necessity. For there is no other person, if I decline the task, who can supply my place, -- who has a perfect knowledge of the work in question, from the beginning of it to this day. We may consider, First, the rise and progress of this work: Secondly, the nature of it. I. 1. As to the rise of it. In the year 1725, a young student at Oxford was much affected by reading Kempis's "Christian Pattern," and Bishop Taylor's "Rules of Holy Living and Dying." He found an earnest desire to live according to those rules, and to flee from the wrath to come. He sought for some that would be his companions in the way, but could find none; so that, for several years, he was constrained to travel alone, having no man either to guide or to help him. But in the year 1729, he found one who had the same desire. They then endeavoured to help each other; and, in the close of the year, were joined by two more. They soon agreed to spend two or three hours together every Sunday evening. Afterwards they sat two evenings together, and, in a while, six evenings, in the week; spending that time in reading the Scriptures, and provoking one another to love and to good works.

2. When Mr. Hill went up to London, to attend the Parliament, he took his lady and Mr. Fletcher with him. While they were dining at St. Alban's, he walked out into the town, but did not return till the coach was set out for London. However, a saddle-horse being left, he came after, and overtook them on the same evening. Mrs. Hill asking him why he stayed behind, he said, "I was walking through the market-place, and I heard a poor old woman talk so sweetly of Jesus Christ, that I knew not how the time past away." "I will be hanged," said Mrs. Hill, "if our tutor does not turn Methodist by and by!" "Methodist, Madam," said he, "pray what is that" She replied, "Why, the Methodists are a people that do nothing but pray. They are praying all day and all night." "Are they" said he, "then, with the help of God, I will find them out, if they be above ground." He did, not long after, find them out, and had his desire, being admitted into the society. While he was in town, he met in Mr. Richard Edwards's class, and lost no opportunity of meeting. And he retained a peculiar regard for Mr. Edwards to the day of his death. 3. It was not long before he was pressed in spirit to call sinners to repentance. Seeing the world all around him lying in wickedness, he found an earnest desire To pluck poor brands out of the fire, To snatch them from the verge of hell. And though he was yet far from being perfect in the English tongue, particularly with regard to the pronunciation of it, yet the earnestness with which he spake, seldom to be seen in England, and the unspeakably tender affection to poor, lost sinners which breathed in every word and gesture, made so deep an impression on all that heard that very few went empty away.

"He was rigidly just, but perfectly loose from all 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! what will become of my poor' He was blessed with so great a degree of humility, as is scarce to be found. I am witness, how often he has rejoiced in being treated with contempt. Indeed, it seemed the very food of his soul to be little and unknown. When he desired me to write a line to his brother, if he died; I replying, `I will write him all the Lord's dealings with thee;' `No, no," said he, `write nothing about me. I only desire to be forgotten. God is all.' His zeal for souls I need not tell you. Let the labours of twenty-five years and a martyr's death in the conclusion, imprint it on your hearts. His diligent visitation of the sick occasioned the fever which, by God's commission, tore him from you and me. And his vehement desire to take his last leave of you, with dying lips and hands, gave, it is supposed, the finishing stroke, by preparing his blood for putrefaction. Thus has he lived and died your servant; and will any of you refuse to meet him at God's right hand in that day "He walked with death always in sight. About two months ago he came to me and said, `My dear love, I know not how it is, but I have a strange impression death is very near us, as if it would be some sudden stroke upon one of us. And it draws out all my soul in prayer, that we may be ready.' He then broke out: `Lord, prepare the soul thou wilt call! And Oh, stand by the poor disconsolate one that shall be left behind!'

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

You want a reason why you should renounce the world. Indeed you cannot see the prince of it walking up and down, "seeking whom he may devour;" and you may be so far ignorant of his devices, as not to know that they take place, as well in the most specious measures of business and learning, as in the wildest pursuits of pleasure. But this, however, you cannot but see, that the world is not still a paradise of God, guarded and ennobled with the light of glory; it is, indeed, a place where God has determined he will not appear to you at best, but leave you in a state of hope, that you shall see his face when this world is dissolved. However, there is a way to rescue ourselves, in great measure, from the ill consequences of our captivity; and our Saviour has taught us that way. It is by suffering. We must not only "suffer many things," as he did, and so enter into our glory; but we must also suffer many things, that we may get above our corruption at present, and enjoy the Holy Spirit.

In November, 1729, at which time I came to reside at Oxford, your son, my brother, myself, and one more, agreed to spend three or four _ evenings in a week tcgether. Our design was to read over the classics, which we had before read in private, on common nights, and on Sunday some book in divinity. In the summer following, Mr. M. told me he had called at the gaol, to see a man who was condemned for killing his wife ; and that, from the talk he had with one of the debtors, he verily believed it would do much good, if any one would be at the pains of now and then speaking with them. ‘This he so frequently repeated, that on the 24th of August, 1730, my brother and I walked with him to the castle. We were so well satisfied with our conversation there, that we agreed to go thither once or twice a week ; which we had not done long, before he desired me to go with him to see a poor woman in the town, who was sick. In this employment too, when we came to reflect upon it, we believed it would be worth while to spend an hour or two in a week ; provided the minister of the parish, in which any such person was, were not against it. But that we might not depend wholly on our own judgments, I wrote an account to my father of our whole design; withal begging that he, who had lived seventy years in the world, and seen as much of it as most private men have ever done, would advise us whether we had yet gone too far, and whether we should now stand still, or go forward.

Upon this encouragement we still continued to meet together as usual; and to confirm one another, as well as we could, in our resolutions, to communicate as often as we had opportunity ; (which is here once a week ;) and do what service we could to our acquaintance, the prisoners, and two or three poor families in the town. But the outcry daily increasing, that we might show what ground there was for it, we proposed to our friends, or opponents, as we had opportunity, these or the like questions :-- I. Whether it does not concern all men of all conditions to imitate Him, as much as they can, “ who went about doing good ?” Whether all Christians are not concerned in that command, “ While we have time let us do good to all men?” Whether we shall not be more happy hereafter, the more good we do now? Whether we can be happy at all hereafter, unless we have, according to our power, “ fed the hungry, clothed the naked, visited those that are sick, and in prison ;” and made all these actions subservient to a higher purpose, even the saving of souls from death ? Whether it be not our bounden duty always to remember, that He did more for us than we can do for him, who assures us, * Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me 2” ; II. Whether, upon these considerations, we may not try to do good to our acquaintance? Particularly, whether we may not try to con vince them of the necessity of being Christians ? Whether of the consequent necessity of being scholars ? Whether of the necessity of method and industry, in order to either learning or virtue ? Whether we may not try to persuade them to confirm and increase their industry, by communicating as often as they can ? Whether we may not mention to them the authors whom we con ceive to have wrote the best on those subjects ? Whether we may not assist them, as we are able, from ..me to time, to form resolutions upon what they read in those authors, and to execute them with steadiness and perseverance ?

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

{ 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 ot the matter, I confess, I cannot but heartily approve of 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 honour 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, wudence may direct you to consult them: for though I dare not say , ou 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.” Your son was now at Holt: however, we continued to meet at our usual times, though our little affairs went on but heavily without him. But at our return from Lincolnshire, in September last, we had the pleasure of seeing him again; when, though he could not be so active with us as formerly, yet we were exceeding glad to spend what time we could in talking and reading with him. It was a little before this time my brother and I were at London, when going into a bookseller’s shop, (Mr. Rivington’s in St. Paul’s Church-yard,) after some other conversation, he asked us whether we lived in town; and upon our answering, “‘ No; at Oxford :’--* Then, gentlemen,” said he, “ let me earnestly recommend to your acquaintance a friend I have there, Mr.

Wise in his prime, he waited not for noon ; Convinced, that mortal never lived too soon. As if foreboding then his little stay, He made his morning bear the heat of day. Fix’d, while unfading glory he pursues, No ill to hazard, and no good to lose : No fair occasion glides unheeded by ; Snatching the golden moments as they fly, k He by few fleeting hours ensures eternity. Friendship’s warm beams his artless breast inspire, And tend’rest reverence for a much-loved sire. He dared for heaven this flattering world forego, Ardent to teach, as diligent to know ; Unwarp’d by sensual views, or vulgar aims, By idle riches, or by idler names ; Fearful of sin in every close disguise ; Unmoved by threatening or by glozing lies. Seldom indeed the wicked came so far, Forced by his piety to defensive war ; Whose zeal for other men’s salvation shown, Beyond the reach of hell secured his own. Gladd’ning the poor, where’er his steps he turn’d ; Where pined the orphan, or the widow mourn’d ; Where prisoners sigh’d beneath guilt’s horrid stain The worst confinement and the heaviest chain ; Where death’s sad shade the uninstructed sight Veu’d with thick darkness in the land of light. Our Saviour thus fulfill’d his great design, (If human we may liken to divine,) Heal’d each disease that bodies frail endure, And preach’d the’ unhoped-for Gospel to the poor. To means of grace the last respect he show’d, Nor sought new paths, as wiser than his God: Their sacred strength preserved him from extremes Of empty outside or enthusiast dreams ; Whims of Molinos, lost in rapture’s mist, Or Quaker, late-reforming quietist. He knew that works our faith must here employ, And that ’tis heaven’s great business to enjoy. Fix’d on that heaven, he death’s approaches saw, Nor vainly murmur’d at our nature’s law ; Repined not that his youth so soon should go, Nor grieved for fleeting pleasures here below. Of sharpest anguish scorning to complain, He fills with mirth the intervals of pain. Not only unappall’d, but joyful, sees The dark, cold passage that must lead to peace , Strong with immortal bloom secure to rise, The tears for ever banish’d from his eyes.

Sun. 23.--At night [was waked by the tossing of the ship and roaring of the wind, and plainly showed I was unfit, for I was unwilling to die. Tues. Dec. 2.--I had much satisfaction in conversing with one that was very ill and very serious. But in a few days she recovered from her sickness and from her seriousness together. 16 REV. J. WESLEY’S JOURNAL. |Jan. 1736. Sun. '7.--Finding nature did not require so frequent supplies as we had been accustomed to, we agreed to leave off suppers; from doing which, we have hitherto found no inconvenience. Wed. 10.--We sailed from Cowes, and in the afternoon passed the Needles. Here the ragged rocks, with the waves dashing and foaming at the foot of them, and the white side of the island rising to such a height, perpendicular from the beach, gave a strong idea of “ Him that spanneth the heavens, and holdeth the waters in the hollow of his hand!” To-day I spoke closely on the head of religion, to one I had talked with once or twice before. Afterward she said, with many tears, “ My mother died when I was but ten years old. Some of her last words were, ‘Child, fear God; and though you lose me, you shall never want a friend.’ I have now found a friend when I most wanted and least expected one.” From this day to the fourteenth, being in the Bay of Biscay, the sea was very rough. Mr. Delamotte and many others were more sick than ever; Mr. Ingham, a little; I, not at all. But the fourteenth being a calm day, most of the sick were cured at once. Thur. 18.--One who was big with child, in a high fever, and almost wasted away with a violent cough, desired to receive the holy communion before she died. At the hour of her receiving she began to recover, and in a few days was entirely out of danger. Sun. 21.--We had fifteen communicants, which was our usual number on Sundays: on Christmas day we had nineteen; put or New Year’s day fifteen only.

“mother he was desirous to leave Switzerland, and to retire into some other country, where he might be free from the temptations which he could not avoid there. When her consent was at length obtained, he agreed with a master of a vessel, with whom he went to Holland by land, thence to England, and from England to Pennsylvania. He was provided with money, books, and drugs, intending to follow his father’s profession. But no sooner was he come to Philadelphia, than the captain, who had borrowed his money before, instead of repaying it, demanded the full pay for his passage, and under that pretence seized on all his effects. He then left him in a strange country, where he could not speak to be understood, without necessaries, money, or friends. In this condition he thought it best to sell himself for a servant, which he accordingly did, for seven years. When about five were expired, he fell sick of a lingering illness, which made him useless to his master ; who, after it had continued half a year, would not keep him any longer, but turned him out to shift for himself. He first tried to mend shoes, but soon after joined himself to some French Protestants, and learned to make buttons. He then went and lived with an Anabaptist; but soon after, hearing an account of the Germans in Georgia, walked from Pennsylvania thither, where he found the rest which he had so long sought in vain. Sun. '7.--I entered upon my ministry at Savannah, by preaching on the Epistle for the day, being the thirteenth of the first of Corinthians In the Second Lesson (Luke xviii,) was our Lord’s prediction of the treatment which he himself (and, consequently, his followers) was to meet with from the world; and his gracious promise to those who are content, nudi nudum Christum sequi:* * Verily I say unto you, ‘here is no man that hath left house. or friends, or brethren, or wife, or chi! _ * Naked to follow a naked Christ. --Enir. 22 REV. J. WESLEY’S JOURNAL. [ March, 1736 dren, for the kingdom of God’s sake, who shall not receive manifola more in this present time, and in the world to come life everlasting.”

And so you will, ina little time,--if you are good. If you are good, when your body dies, your soul will go up and want nothing, and have whatever you can desire. No one will beat or hurt you there. You will never be sick. You will never be sorry any nore, nor afraid of any thing. I can’t tell you, I don’t know how happy you will be; for you will be with God.” May, 1737.] _ REV. J. WESLEY’S JOURNAL. 37 The attention with which this poor creature listened to instruction is inéxpressible. The next day she remembered all, readily answered every question ; and said, she would ask Him that made her, to show her how to be good. Sun. 24.--I preached twice at Ponpon chapel, on the thirteenth chapter of the First Epistle to the Corinthians. O how will even those men of Carolina who come eight, ten, or twelve miles to hear the Gospel, rise in judgment against those who hear it not, when it is oreached at their own doors ! % Prec Wed. 27.--I came to Mr. Belinger’s plantation at Chulifinny, where the rain kept me till Friday. Here I met with a half Indian, (one that had an Indian mother and a Spanish father,) and several negroes, who were very desirous of instruction. One of them said, “ When J was at Ashley Ferry, I went to church every Sunday; but here we are buried in the woods. Though if there was any church within five or six miles, Iam so lame I cannot walk, but I would crawl thither.” _ Mr. Belinger sent a negro lad with me to Purrysburg, or, rather, to the poor remains of it. O how hath God stretched over this place ‘the lines of confusion, and the stones of emptiness!” Alas for those whose lives were here vilely cast away, through oppression, through divers plagues and troubles! O earth! how long wilt thou hide their blood? How long wilt thou cover thy slain ?

13. Old Ebenezer, where the Saltzburghers settled at first, lies twenty-five miles west of Savannah. A small creek runs by the town, down to the river, and many brooks run between the little hills: but the soil is a hungry barren sand; and upon any sudden shower, the brooks rise several feet perpendicular, and overflow whatever is near them. Since the Saltzburghers removed, two English families have been placed there: but these too say, that the land is good for nothing ; and that the creek is of little use ; it being by water twenty miles to the river; and the water generally so low in summer time. that a boat cannot come within six or seven miles of the town. 14. New Ebenezer, to which the Saltzburghers removed in March, 1736, lies six miles eastward from the old, on a high bluff, near the Savannah river. Here are some tracts of fruitful land, though the greatest part of that adjoining to the town is pine barren. The huts, sixty in number, are neatly and regularly built ; the little piece of ground allotted to each for a garden, is every where put to the best use, no spot being left unplanted. Nay, even one of the main streets, being one more than was as yet wanted, bore them this year a crop of Indian corn. 15., About ten miles east of this, on a creek, three miles from the river, was the village of Abercorn. Ten families settled here in 1.733 ; but it is now without inhabitant. Four miles below the mouth of Abercorn creek is Joseph’s town, the settlement of two Scotch gentlemen. A mile below was Sir Francis Bathurst’s plantation: and a * quarter of a mile from this, Walter Augustine’s settlement. But both these are left without inhabitant. 16. A mile below this is Captain Williams’s plantation: a mile from thence, Mrs. Matthews’s, (late Musgrove,) commonly known by the name of the Cowpen: adjoining to which is the land belonging to Captain Watson; on which is an unfinished house, swiftly running to ruin. A mile from this is Irene, a house built for an Indian school, in the year 1736. It stands on a small, round hill, in a little piece of fruitful ground, given by the Indians to Mr, Ingham. The Indian town is within a furlong of it.

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

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

In the evening we saw the palace the late elector was building when God called him away. The stone work he had very near finished, and some of the apartments within. It is a beautiful and magnificent design ; but all is now swiftly running to ruin. The new church on the outside resembles a theatre. It is eight square, built of fine freestone. We were desired also to take notice of the great bridge which joins the new with the old town; of the large, brass crucifix upon it, generally admired for the workmanship ; and of the late King Augus- ‘tus’s statue on horseback, which is at a small distance from it. Alas! ‘where will all these things appear, when the earth and the works thereo ‘shall be burned up? Between five and six the next evening, (having left Mr. Hauptman ~with his relations in Dresden,) we came to Neustadt; but could not ‘procure any lodging in the city. After walking half an hour, we came to another little town, and fcund a sort of an inn there: but they told us plainly, we should have no lodging with them ; for they did not like our looks. About eight we were received at a little house in another village, where God gave us sweet rest. Tues. Aug. 1.--At three in the afternoon I came to Hernhuth, about thirty English miles from Dresden. It lies in Upper Lusatia, on the border of Bohemia, and contains about a hundred houses, built on a rising ground, with evergreen woods on two sides, gardens and cornfields on the others, and high hills at a small distance. It has one long street, through which the great road from Zittau to Lébau goes. Fronting the middle of this street is the Orphan house ; in the lower part of which is the apothecary’s shop, in the upper, the chapel, capable of containing six or seven hundred people. Another row of houses runs at a small distance from either end of the Orphan house, which accord- _ ingly divides the rest of the town (besides the long street) into two squares. At the east end of it is the count’s house; a small, plain building like the rest: having a large garden behind it, well laid out, not for show but for the use of the community.

was carried from the chapel, the children walking first; next the orphan father, (so they call him who has the chief care of the Orphan house,) with the minister of Bertholdsdorf; then four children bearing the corpse ; and after them, Martin Dober and the father of the child. Then followed the men; and last of all, the women and girls. They all sung as they went. Being come into the square where the male children are buried, the men stood on two sides of it, the boys on the third, and the women and girls on the fourth. There they sung again: after which the minister used (I think read) a short prayer, and concluded with that blessing, “ Unto God’s gracious mercy and protection I commit you.” Seeing the father (a plain man, a tailor by trade) looking at the grave, I asked, ‘“‘ How do you find yourself?” He said, “Praised be the Lord, never better. He has taken the soul of my child to himself. I have seen, according to my desire, his body committed to holy ground. And I know that when it is raised again, both he and I shall be ever with the Lord.” Several evenings this weck I was with one or other of the private bands. On Wednesday and Thursday I had an opportunity of talking with Michael Linner, the eldest of the Church, and largely with Christian David, who, under God, was the first planter of it.

“Yet in a few days I was troubled again. I believed Christ was the Saviour of the world: but I could not call him my Saviour; neither did I believe he would save me. And one day as I was walking across the Square, that text came strongly into my mind, “The unbelieving shall have their part in the lake which burneth with fire and brimstone.’ I returned home, terrified beyond expression ; and instantly began crying out to our Saviour, telling him I deserved no less than hell; and gave myself up, if it were his will, to suffer what I had deserved. Ina moment I found a gleam of hope, that he would have mercy even on me. ‘** But this in a short time vanished away, and my uneasiness returned again. Many endeavoured to persuade me that I had, but I knew I had not, a right faith in Christ. For I had no confidence in him; nor could I lay hold upon him as my Saviour. Indeed reading one day in Arndt’s ‘ True Christianity,’ that ‘ifall the sins of all the men upon earth were joined in one man, the blood of Christ was sufficient to cleanse ‘that man from all sin; I felt for a time comfort and peace: but it was but for a time, and then I was overwhelmed as before with sadness and unbelief. And I was oppressed almost beyond my strength, when* a year ago I went into this little wood. At first I was tempted to break out into impatience; but then J thought, our Saviour knows best; nor would he suffer this trouble to continue so long, if he did not see it was good for me. I delivered myself wholly into his hands, to dispose of me according to his good pleasure. In that hour I saw, that all who believe in him are reconciled to God through his blood; and was assured, that I was thereby reconciled, and numbered among the children of God. And from that hour, I have had no doubt or fear, but all peace and jov in believing.” Some of the circumstances of this uncommon relation were made

I. The officers are, 1. The eldest of the whole Church; beside whom, there is an eldest of every particular branch of it. There is also a distinct eldest over the young men, and another over the boys; a female eldest over the women in general, and another over the unmarried, and another over the girls. 2. The teachers, who are four. 3. The helpers: (or deacons.) 4. The overseers, (or censors,) eleven in number at Hernhuth. 5. The monitors, who are eleven likewise. 6. The almoners, eleven also. '7. The attenders on the sick, seven in number. Lastly, the servants, or deacons of the lowest order. II. The people of Hernhuth are divided, 1. Into five male classes, viz. the little children, the middle children, the big children, the young men, and the married. ‘The females are divided in the same manner. 2. Into eleven classes, according to the houses where they live: and in each class is a helper, an overseer, a monitor, an almoner, and a servant. 3. Into about ninety bands, each of which meets twice at least, but most of them three times a week, to ‘ confess their faults one to another, and pray for one another, that they may be healed.’ III. The rulers of the Church, that is, the elders, teachers, helpers have a conference every week, purely concerning the state of souls, and another concerning the institution of youth. Beside which, they have one every day, concerning outward things relating to the Church. The overseers, the monitors, the almoners, the attenders on the sick, the servants, the schoolmasters, the young men, and the children, have likewise each a conference once a week, relating to their several offices and duties. Once a week also is a conference for strangers ; at which any person may be present, and propose any question or doubt which he desires to have resolved. In Hernhuth is taught reading, writing, arithmetic, Latin, Greek, Hebrew, French, English, history, and geography. There is a Latin, French, and an English lecture every day, as well as an historical and geographical one. On Monday, Wednesday, Friday, and Saturday, is the Hebrew lecture; the Greek on Tuesday and Thursday.

An Extract of the Constitution of the Church of the Moravian Brethren at Hernhuth, laid before the Theological Order at Wirtemberg, in the Year 1733. “J. Tyry have a senior, or eldest, who is to assist the Church by his counsel and prayers, and to determine what shall be done in matters of importance. Of him is required, that he be well experienced in the things of God, and witnessed to by all for holiness of conversation. “°2. They have deacons, or helpers, who are in the private assemblies, to instruct; to take care that outward things be done decently and in order; and to see that every member of the Church grows in grace, and walks suitable to his holy calling. ““3. The pastor, or teacher, is to be an overseer of the whole flock, and every person therein; to baptize the children; diligently to form their minds, and bring them up ‘in the nurture and admonition of the Lord ;’ when he finds in them a sincere love of the cross, then to receive them into the Church; to administer the Supper of the Lord; to join in marriage those who are already married to Christ; to reprove, admonish, quicken, comfort, as need requires; to declare the whole counsel of God; taking heed, at all times, to speak as the oracles of God, and agreeably to the analogy of faith; to bury those who have died in the Lord, and to keep that safe which is committed to his charge, even the pure ductrine and apostolical discipline which we have received from our forefathers. “4. We have also another sort of deacons, who, take care that nothing be wanting to the Orphan house, the poor, the sick, and the strangers. Others again there are, who are peculiarly to take care of the sick; and others of the poor. And two of these are entrusted with the public stock, and keep accounts of all that is received or expended. “5. There are women who perform each of the above-mentioned offices, among those of their own sex; for none of the men converse with them, beside the eldest, the teacher, and one, or sometimes two, of the deacons.

We left Hauswalde in the afternoon, and in the evening came to Dresden. But the officer at the gate would not suffer us to come in; so that we were obliged to go on to the next village : which leaving early in the morning, on Thursday in the afternoon we came to Leipsig. We were now kept only an hour at the gate, and then conducted to Mr. Arnold’s, who had invited us when we were in the town before, to make his house our home. <A few we found here, too, who desire to “know nothing but Jesus Christ and him crucified.” And from them we had letters to Halle, whither we came on Friday, 18. But the king of Prussia’s tall men (who kept the gates) would not suffer Mr. Brown to come in. Me they admitted, (in honour of my profession,) after I had waited about two hours : and one of them went with me to the prince of Hesse, who, after a few questions, gave me leave to lodge in the city. Thence he showed me to Mr. Gotschalck’s lodgings, to whom I had letters from Leipsig. He read them and said, “ My brother, what you find here, you will use as your own. And if you want any thing else, tell us, and you shall have it.” I told them my companion was without the gate. They secon procured admittance for him. And we were indeed as at home; for I have hardly seen such little children as these, even at Hernhuth. Sat. 19.--I waited on professor Francke, who behaved with the utmost humanity ; and afterward on professor Knappe, to whom also I am indebted for his open, friendly behaviour. Between ten and eleven seven of the brethren set out with us, one of whom went with us two days’ journey. It was the dusk of the evening on Sunday, 20 Aug. 1738. | REV. J. WESLEY'S JOURNAL. 107 when, wet and weary, we reached Jena. Mon. 21.--We visited the schools there ; the rise of which (as we were informed) was occasioned thus :--

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

Sat, 28.--I showed at large, 1. That the Lord’s Supper was ordained by God, to be a means of conveying to men either preventing, or justifying, or sanctifying grace, according to their several necessities. 2. That the persons for whom it was ordained, are all those who know and feel that they want the grace of God, either to restrain them from sin, or to show their sins forgiven, or to renew their souls in the image of God. 3. That inasmuch as we come to his table, not to give him any thing, but to receive whatsoever he sees best for us, there is no previous preparation indispensably necessary, but a desire to receive whatsoever he pleases to give. And, 4. That no fitness is required at the time of communicating, but a sense of our state, of our utter sinfulness and helplessness ; every one who knows he is fit for hell, being just fit to come to Christ, in this as well as all other ways of his ap pointment. Sun. 29.--I preached in the morning at Moorfields, and in the evening at Kennington, on Titus ili, 8, and endeavoured at both places to explain and enforce the Apostle’s direction, that those “who have believed, be careful to maintain good works.” The works I particularly mentioned were, praying, communicating, searching the Scriptures ; feeding the hungry, clothing tae naked, assisting the stranger, and visiting or relieving those that are sick or in prison. Several of our brethren, of Fetter-lane, being met in the evening, Mr. Simpson told them I had been preaching up the works of the Law; ‘ which,” added Mr. V , “we believers are no more bound to obey, than the subjects of the king of England are bound to obey the laws of the king of France.”

of smners,” than he burst out, “The Saviour of sinners indeed! I know it: for he has saved me. He told me so on Sunday morning. And he said, I should not die yet, till I had heard his children preach his Gospel, and had told my old companions in sin, that he is ready to save them too.” Sat. 23.--A gentlewoman (one Mrs. © ) desired to speak with me, and related a strange story :--On Saturday, the 16th instant, (as she informed me,) one Mrs. G., of Northampton, deeply convinced of sin, and therefore an abomination to her husband, was by him put into Bedlam. On Tuesday she slipped out of the gate with some other company ; and after a while, not knowing whither to go, sat down at Mrs. C.’s door. Mrs. C., knowing nothing of her, advised her the next day to go to Bedlam again; and went with her, where she was then chained down, and treated in the usual manner.--This is the Justice of men! A poor highwayman is hanged; and Mr. G. esteemed a very honest man ! Thur. 28.--I desired one who had seen affliction herself, to go and visit Mrs. G. in Bedlam, where it pleased God greatly to knit their hearts-together, and with his comforts to refresh their souls. Disputes being now at an end, and all things quiet and calm, on Monday, September 1, I left London,’ and the next evening found my brother at Bristol, swiftly recovering from his fever. At seven, it pleased God to apply those words to the hearts of many backsliders, ‘* How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall i make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together,” Hos. xi, 8.

Wed. 17.--A poor woman gave me an account of what, I think, ought never to be forgotten. It was four years, she said, since her son, Peter Shaw, then nineteen or twenty years old, by hearing a sermon of Mr. Wh -y’s, fell into great uneasiness. She thought he was ill, and would have sent for a physician; but he said, “ No, no. Send for Mr. Wh .” He was sent for, and came; and after asking her a few questions, told her, “ The boy is mad. Get a coach and carry him to Dr. M Use my name. I have sent several such to him.” Accordingly, she got a coach, and went with him immediately to Dr. M ’s house. When the Doctor came in, the voung man rose and said, “Sir, Mr. Wh has sent me to you.” SY Sone NEP te -- Oct. 1740. | REV. J. WESLEY’S JOURNAL. 195 The Doctor asked, “Is Mr. Wh your minister?” and bid him put out his tongue. Then, without asking any questions, he told his mother, “ Choose your apothecary, and I will prescribe.” According to his prescriptions they, the next day, blooded him largely, confined him to a dark room, and put a strong blister on each of his arms, with another over all his head. But still he was as “mad” as before, praying, or singing, or giving thanks continually: of which having laboured to cure him for six weeks in vain, though he was now so weak he could not stand alone, his mother dismissed the doctor and apothecary, and let him be “beside himself” in peace.

I found my brother (to supply whose absence I came) had been in Wales for some days. The next morning I inquired particularly into the state of the little flock. In the afternoon we met together to pour out our souls before God, and beseech him to bring back into the way those who had erred from his commandments. I spent the rest of the week in speaking with as many as I could, either comforting the feebleminded, or confirming the wavering, or endeavouring to find and save that which was lost. Sun. 16.--After communicating at St. James’s, our parish church, with a numerous congregation, I visited several of the sick. Most of them were ill of the spotted fever ; which, they informed me, had been extremely mortal; few persons recovering from it. But God had said, “Hitherto shalt thou come.” I believe there was not one with whom we were, but recovered. Monday, Tuesday, and Wednesday, I visited many more, partly of those that were sick or weak, partly of “the lame” that had been “turned out of the way;” having a confidence in God, that he would yet return unto every one of these, and leave a blessing behind him. Thur. 20.--My brother returned from Wales. So, early on Friday, 21, I left Bristol, and on Saturday, in the afternoon, came safe to London. Tues. 25.--After several methods proposed for employing those who were out of business, we determined to make a trial of one which several of our brethren recommended to us. Our aim was, with as little expense as possible, to keep them at once from want and from idleness ; in order to which, we took twelve of the poorest, and a teacher, into the society room, where they were employed for four months, till spring came on, in carding and spinning of cotton: and the design answered: they were employed and maintained with very little more than the produce of their own labour.

Mon. 16.---While I was preaching in Tees the host of the aliens gathered together: and one large stone (many of which they threw) went just over my shoulder. But no one was hurt in any degree: for thy “kingdom ruleth over all.” All things now being settled according to my wish, on Tuesday, 17, I left London. In the afternoon, I reached Oxford, and leaving my horse there, 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 my want of resignation to God’s will,) O that thou wouldest “ stay the bottles of heaven ;” or, at least, give me light, or an honest guide, or some help in the manner thou knowest! Presently the rain ceased ; the moon broke out, and a friendly man overtook me, who set me upon his own horse, and walked by my side, till we came to Mr. Gambold’s door. Wed. 18.--I walked on to Burford; on Thursday to Malmsbury ; and the next day to Bristol. Saturday, 21.--I inquired, as fully as I could, concerning the divisions and offences which, notwithstanding the earnest cautions I had given, began afresh to break out in Kingswood. In the afternoon I met a few of the bands there ; but it was a cold uncomfortable meeting. Sunday, 22.--I endeavoured to show them the ground of many of their mistakes, from those words, ‘ Ye need not that any man teach you, but as that same anointing teacheth you ;” --a text which had been frequently brought in support of the rankest enthusiasm. Mr. Cennick, and fifteen or twenty others, came up to me after sermon. I told them they had not done right in speaking » against me behind my back. Mr. C , Ann A , and Thomas Bissicks, as the mouth of the rest, replied, they had saic no more of me behind my back than they would say to my face; which was, tha. I did preach up man’s faithfulness, and not the faithfulness of God.

Tues. 1'77.--From these words, “ Shall not the Judge of all the earth do right?” I preached a sermon (which I have not done before in Kingswood school since it was built) directly on predestination. On. Wednesday (and so every Wednesday and Thursday) I saw the sick in Bristol ; many of whom I found were blessing God for his seasonable visitation. In the evening I put those of the women who were grown slack, into distinct bands by themselves ; and sharply repivved many for their unfaithfulness to the grace of God: who bore witness to his word, by pouring upon us all the spirit of mourning and supplication. Thur. 19.--I visited many of the sick, and among the rest, J Ww » who was in grievous pain both of body and mind. After a short time spent in prayer, we left her. But her pain was gone: her soul being in full peace, and her body also so strengthened, that she immediately rose, and the next day went abroad. Sat. 21.--I explained, in the evening, the thirty-third chapter of Ezekiel: in applying which, I was suddenly seized with such a pain in my side, that I could not speak. 1 knew my remedy, and immediately kneeled down. In a moment the pain was gone: and the voice of the Lord cried aloud to the sinners, ‘“‘ Why will ye die, O house of Israel??? Mon. 23.--I visited the sick in Kingswood: one of whom surprised me much. Her husband died of the fever some days before. She was seized immediately after his death; then her eldest daughter ; then another and another of her children, six of whom were now sick round about her, without either physic, money, food, or any visible means of procuring it. Who but a Christian can at such a time say from the heart, ‘ Blessed be the name of the Lord?” Finding all things now, both at Kingswood and Bristol, far more settled than I expected, I complied with my brother’s request, and setting out on Wednesday, 25, the next day came to London.

Wed. 6, was a day on which we agreed to meet for prayer and humbling our souls before God, if haply he might show us his will concerning our re-union with our brethren of Fetter-lane. And to this intent all the men and women bands met at one in the afternoon. Nor did our Lord cast out our prayer, or leave himself without witness among us. But it was clear to all, even those who were before the most eagerly desirous of it, that the time was not come. 1. Because they had not given up their most essentially erroneous doctrines ; and, 2. Because many of us had found so much guile in their words, that we could scarce tell what they really held, and what not. Thur. '7.--I reminded the United Society, that many of our brethren and sisters had not needful food; many were destitute of convenient clothing ; many were out of business, and that without their own fault; and many sick and ready to perish: that I had done what in me lay to feed the hungry, to clothe the naked, to employ the poor, and to visit the sick; but was not, alone, sufficient for these things ; and therefore desired all whose hearts were as my heart, 1. To bring what clothes each could spare, to be distributed among those that wanted most. 2. To give weekly a penny, or what they could afford, for the relief of the poor and sick. My design, I told them, is to employ, for the present, all the women who were out of business, and desire it, in knitting. To these we will first give the common price for that work they do; and then add, according as they need. Twelve persons are appointed to inspect these, and to visit and provide things needful for the sick. Each of these is to visit all the sick within their district, every other day : and to meet on Tuesday evening, to give an account of what thev have done, and consult what can be done further. This week the Lord of the harvest began to put in his sickle among us. On Tuesday our brother Price, our sister Bowes on Wednesdav. to-day our sister Hawthorn, died. They all went in full and certarr. hope, to Him whom their soul loved.

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

And on Wednesday he fell a sacrifice to the justice of a long-offended God. O consider this, ye that now forget God, and know not the day of your visitation ! In the afternoon I buried the body of James St. Angel, who, having long been tried in the fire, on Monday, in the full triumph of faith, gave up his spirit to God. I heard of several to-day, who began to run well, but did not endure to the end. Men fond of their own opinions tore +hem from their brethren, and could not keep them when they had done ; but they soon fell back into the world, and are now swallowed up in its pleasures or cares. I fear those zealots who took these souls out of my hands, will give but a poor account of them to God. On Thursday and Friday, I visited the sick; by many of whom I was greatly refreshed. Monday, 18.--We greatly rejoiced in the Lord at Longlane, even in the midst of those that contradicted and blasphemed. Nor was it long before many of them also were touched, and blasphemies were turned to praise. Thur. 21.--I again visited many that were sick, but I found no fear either of pain or death among them. One (Mary Whittle) said, «I shall go to my Lord to-morrow; but before I go, he will finish his work.” The next day she lay quiet for about two hours, and then opening her eyes, cried out, “ It is done, itis done! Christ liveth in me! He lives in me:” and died ina moment. Fri. 22.--I met the society in Short’s Gardens, Drury-lane, for the first time. Sat. 23. 240 REV. J. WESLEY’S JOURNAL. [Jan. 1742 --I called on another who was believed to be near death, and greatly triumphing over it. “I know,” said she, “ that my Redeemer liveth, and will stand at the latter day upon the earth. I fear not death; it hath no sting for me. I shall live for evermore.” Mon. 25.--While I was explaining at Long-lane, “ He that committeth sin is of the devil ;” his servants were above measure enraged . They not only made all possible noise ; (although, as I had desired _ before, no man stirred from his place, or answered them a word ;) but

violently thrust many persons to and fro, struck others, and brake down * part of the house. At length they began throwing large stones upon the house, which forcing their way wherever they came, fell down, together with the tiles, among the people, so that they were in danger of their lives. I then told them, “ You must not go on thus; I am ordered by the magistrate, who is, in this respect, to us the minister of God, to inform him of those who break the laws of God and the king: and I must do it, if you persist herein; otherwise I am a partaker of your sin.” When I ceased speaking they were more outrageous than before. Upon this I said, “ Let three or four calm men take hold of the foremost, and charge a constable with him, that the law may take its course.” They did so, and brought him into the house. cursing and blaspheming in a dreadful manner. I desired five or six to go with him to justice Copeland, to whom they nakedly related the fact. The justice immediately bound him over to the next sessions at Guildford. I observed when the man was brought into the house, that many of his companions were loudly crying out, “ Richard Smith, Richard Smith!” who, as it afterward appeared was one of their stoutest champions. But Richard Smith answered not; he was fallen into the hands of one higher than they. God had struck him to the heart; as also a woman, who was speaking words not fit to be repeated, and throwing whatever came to hand, whom he overtook in the very act. She came into the house with Richard Smith, fell upon her knees before us all, and strongly exhorted him never to turn back, never to forget the mercy which God had shown to his soul. From this time we had never any considerable interruption or disturbance at Long-lane ; although we withdrew our prosecution, upon the offender’s submission and promise of better behaviour.

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

May 3, 1742. - “ Brotuer,--I have now much communion with thee, and desire to have more: but till now I found a great gulf between us, so that we - could not one pass to the other. Therefore thy letters were very death to me, and thou wast to me as a branch broke off and thrown by to wither. Yet I waited, if the Lord should please to let us into the same union we had before. So the Lord hath given it. And in the same I write; desiring it may continue until death. “TI wrote before to thee and John Harrison, ‘ Be not afraid to be found sinners,’ hoping you would not separate the law from the Spirit, until the flesh was found dead. For I think our hearts are discovered by the law, yea, every tittle, and condemned by the same. Then are we quickened in the Spirit. Justice cannot be separated from mercy ; neither can they be one greater than the other. ‘ Keep the commandments;’ ‘and I will pray the Father, and he shall give you another Comforter.’ Mark that! ‘Thy sins be forgiven thee; arise, take up thy bed and walk.’ Here is work before mercy, and mercy before work.--So then, through the law by faith our heart is pure. Beware, therefore, of them who, while they promise you liberty, are themselves the servants of corruption. O dead faith, that cannot always live pure! Treacherous Judas, that thus betrayest thy Master!

I had appointed to preach in Stroud at noon. But, about ten, observing it to rain faster and faster, was afraid the poor people would not be able to come, many of whom lived some miles off. But in a quarter of an hour the rain ceased, and we had a fair, pleasant day; so that many were at the market place, while I applied the story of the Pharisee and Publican ; the hard rain in the morning having disengaged them from their work in the grounds. There would probably have been more disturbance, but that a drunken man began too soon, and was so senselessly impertinent, that even his comrades were quite ashamed of him. In the evening I preached on Hampton Common. Many of Mr. Whitefield’s society were there; to whorn, as well as to all the other sinners (without meddling with any of their opinions,) I declared in the name of the great Physician, ‘I will heal their backsliding ; I will love them freely.”

“5, That if ever any child performed an act of obedience, or did any thing with an intention to please, though the performance was not well, vet the obedience and intention should be kindly accepted; and the child with sweetness directed how to do better for the future. / 266 REV. J. WESLEY’S JOURNAL. [ Aug. 1742. “6, That propriety be inviolably preserved, and none suffered to invade the property of another in the smallest matter, though it were but of the value of a farthing, or a pin; which they might not take from the owner, without, much less against, his consent. This rule can never be too much inculcated on the minds of children; and from the want of parents or governors doing it as they ought, proceeds that shameful neglect of justice which we may observe in the world. “7, 'That promises be strictly observed; and a gift once bestowed, and so the right passed away from the donor, be not resumed, but left te the disposal of him to whom it was given; unless it were conditional, and the condition of the obligation not performed. **8. That no girl be taught to work till she can read very well; and then that she be kept to her work with the same application, and for the same time, that she was held to in reading. ‘This rule also is much to be observed; for the putting children to learn sewing before they, can read perfectly, is the very reason, why so few women can read fit to be neard, and never to be well understood.”

Mon. 31.----One writing to desire that I would preach on Isaiah lviii, I willingly complied with his request in the evening. A day or two after, I received a letter from a girl of sixteen or seventeen, whom I had often observed, as being, in an eminent degree, of a meek and lowly spirit. Some of her words were: “I do not think, there were above six or seven words of the true Gospel in your whole sermon. I think nothing ought to concern you, but the errand which the Lord gave you. But how far are you from this? You preach more the Law than the Gospel!’ Ah, my poor sézll sister! thou art an apt scholar indeed! I did not expect this quite so soon. Wed. February 2.--My brother and I began visiting the society together, which employed us from six in the morning every day, till near six in the evening. Sunday, 6.--I preached in the morning, on, “‘ While we have opportunity, let us do good unto all men ;” and in the afternoon, on, “ By manifestation of the truth, commending ourselves to every man’s conscience in the sight of God.” So rough a charity sermon was scarce ever heard. But God gave it his blessing ; insomuch that fifty pounds were contributed, toward finishing the house at Newcastle. ri. 11.--I called on poor Joseph Hodges, who, after so long withstanding all the wiles of the enemy, has been at last induced, by his fatal regard for Mr. Hall, to renounce my brother and me, in form. But he had perfectly learned the exercise of his arms. He was so happy, so poor a sinner, that to produce either Scripture or reason against him, was mere beating of the air. Mon. 14.--I left London, and (riding early and late) the next evening came to Newark. Here I met with a few who had tasted the good word: one of whom received me gladly, and desired me, whenever I 280 REV. J. WESLEY’S JOURNAL. [ March, 1743. caine to Newark, to make his house my home. Wed. 16.--I reached Epworth. I was to preach at six. But the house not being able to contain half the congregation, I went out and declared, ‘ We love him because he first loved us.” In the morning, Thursday, 17, I largely

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

Wed. 8.--I ended my course of visiting ; throughout which I found great cause to bless God ; so very few having drawn back to perdition out of nineteen hundred and fifty souls. Sat. 18.--I received a full account of the terrible riots which had been in Staffordshire. I was not surprised at all: neither should I have wondered if, after the advices they had so often received from the pulpit, as well as from the episcopal] chair, the zealous high churchmen had rose, and cut all that were Methodists in pieces. Mon. 20.--Resolving to assist them as far as I could, I set out early inthe morning ; and after preaching at Wycomb about noon, in the evening came to Oxford. Tuesday, 21.--We rode to Birmingham ; and in the morning, Wednesday, 22, to Francis Ward’s, at Wednesbury. Although I knew all that had been done here was as contrary to law as it was to justice and mercy, yet I knew not how to advise the poor sufferers, or to procure them any redress. I was then little acquaintea with the English course of law, having long had scruples concerning it But, as many of these were now removed, I thought it best to inquire whether there could be any help from the laws of the land. I therefore rode over to Counsellor Littleton, at Tamworth, who assured us, we might have an easy remedy, if we resolutely prosecuted, in the manner he law directed, those rebels against God and the king. Thur. 23.--I left Wednesbury, and in the evening preached at Mel- pe os ait al July, 1743. ] REV. J, WESLEY’S JOURNAL. 287 bourn, in Derbyshire. I preached at Nottingham (where I met my brother coming from the north) on Friday, and on Saturday and Sunday at Epworth. Von. 27.--I preached at Awkborough, on the Trent side, to a stupidly-attentive congregation. We then crossed over, ana rode to Sykehouse; on Tuesday to Smeton, and on Wednesday to Newcastle. Thur. 30.--I immediately inquired into the state of those whom I left here striving for the mastery ; and some of them, I founc, were grown faint in their minds: others had turned back “as a dog to the vomit ;” but about six hundred still continued striving together fou the hope of the Gospel. Monday, July 4, and the following days, I had time to finish the

Sun. 11.--I found it was absolutely necessary for me to spend a few days at Bristol. In the evening I set out. As I rode through Newbury the next day, my horse fell and threw me into a deep mire. I was not hurt; but after cleaning myself a little, went on, and came to Kingswood between one and two on Tuesday. I preached here with great enlargement of heart, as I did at Bristol in the evening. Wed. 14.--I endeavoured to clear up the misunderstandings which had arisen, by hearing the contending parties face to face. It was, as I suspected, a mere strife of words; of which they were all so fully sensible, that J believe they will not so easily again fall into this snare of the devil. Thur. 15.--TI talked largely with the Kingswood stewards, concerning the state of their schools and society ; and then with the master mistress, and children; and found great cause to bless God on thei behalf. In the evening I preached at Bristol, on, “I will love thee, O Lord, my strength ;” and, after commending myself to their prayers, I rode to Marshfield. Sat. 17.--We reached London. Sunday, 18, was a day of rest. Tuesday, 20.--Having received a summons, from the justices of Surrey, to appear at their court, at St. Margaret’s Hill, I did so; and asked, “ Has any one any thing to lay to my charge?” None made any reply. At length, one of the justices said, “Sir, are you willing to take the oaths to his majesty, and to sign the declaration against Popery?” I said, “ I am ;” which I accordingly did, and returned home. Thur. 22.--I gave the society an account of what had been done with regard to the poor. By the contributions and collections I had received about one hundred and seventy pounds ; with which above three hundred and thirty poor had been provided with needful clothing. Thirty or forty remaining still in want, and there being some debts for the clothes already distributed, the next day, being Good Friday, I made one collection more, of about six-and-twenty pounds. ‘This treasure, at least, ‘‘ neither rust nor moth” shall “ corrupt,” ‘nor thieves break through and steal.”

Thur. 12.--About eleven I preached at Crowan. In the afternoon we heard of the success of Mr. H.’s sermon. James Wheatley was walking through the town in the evening, when the mob gathered, and began to throw stones from all quarters. He stepped into a house; but the master of it followed him, like a lion, to drag him out. Yet, after a few words, his mind was changed, and he swore nobody should hurt him. Meantime one went for a justice of peace, who came, and promised to see him safe home. The mob followed, hallooing and shouting amain. Near John Paynter’s house the justice left him: they quickly beset the house. Buta messenger came from the mayor, forbidding any to touch Mr. Wheatley, at his peril. He then went home. But between seven and eight the mob came and beset John Nance’s house. John Nance and John Paynter went out, and stood before the door; though they were quickly covered with dirt. The cry was, “ Bring out the preacher! Pull down the house!” And they began to pull down the boards which were nailed against the windows. But the mayor, hearing it, came without delay, and read the proclamation against riots: upon which, after many oaths and imprecations, they thought proper to disperse. ; About six [ reached Morva, wet through and through; the rain having continued with scarce any intermission. However, a little company were gathered together, to whom I preached, on, “ Ask, and it shall be given you.” The next day I had time to dry my clothes at Mr. John’s, near Penzance. At noon I preached on the Downs, not far from his house; about three at Gulval, and at St. Ives in the evening. Sat. 14.--I took my leave of St. Ives ; preached at two in Camborne, and at Gwennap in the evening. Sun. 15.--I preached here again at five, and at eight in Stithian parish. The place was a green triangular plat, capable of holding eight or ten thousand men. I stood on one of the walls that inclosed it. Many sat on the other two. Some thousands stood between, and received the word with all readiness of mind. At five I preached at Gwennap, on a little hill, near the usual place. It Cie? eer 314 REV. J. WESLEY’S JOURNAL. [ April, 1744.

“ After I left Wednesbury, I stayed two nights at Nottingham, and had large congregations. But while I was meeting the society the second night, there came a mob, raging as if they would pull the house to the ground. Assoonas we had done meeting, the constable came and seized me, and said, I must go before the mayor, for making a riot. So he took me by the arm, and led me through the streets, the mob accompanying us with curses and huzzas. God gave me as we went, to speak very plain to the constable, and to all that ‘rere near me: till one cried out, ‘Don’t carry him to the mayor, for he js a friend to the Methodists, but to alderman ----.’ Upon this he tur! ed, and led me to the alderman’s. When we were brought in, he said, ‘Sir, I have brought you another Methodist preacher.’ He asked my name, and then said, ‘I wonder you cannot stay at home: you see the mob won’t suffer you to preach in this town.’ I said, ‘I did not know this town was governed by the mob; most towns are governed by the magistrates.’ He said, ‘ What, do you expect us to take your parts, when you take the people from their work ?? I said, ‘ Sir, you are wrong informed; we preach at five in the morning, and seven at night: and these are the hours when most people are in 308 REV. J. WESLEY’S JOURNAL. [ May, 1746 their beds in the morning, and at night, either at play or at the alehouse.

Thur. 19.--The frost was not so sharp, so that we had little difliculty till we came to Haxey Car ; but here the ice which covered the dykes, and great part of the common, would not bear, nor readily break , nor did we know (there being no track of man or beast) what parts of the dykes were fordable. However, we committed ourselves to Goc and went on. We hit all our fords exactly ; and, without any fall, or considerable hinderance, came to Epworth in two hours, full as well as when we left London. Sun. 22.--I preached at five and at eight in the Room; after Evening prayers, at the Cross. I suppose most of the grown people in the town were present. A poor drunkard made a noise for some time, till Mr. Maw (the chief gentleman of the town) took him in hand and quieted him at once. Mon. 23.--Leaving Mr. Meyrick here, I set out with Mr. Larwood and a friend from Grimsby. At two I preached at Laseby in the way, to a quiet and serious congregation. We reached Grimsby by five, and spoke to as many of the society as could conveniently come at that time. About seven I would have preached to a very large audience, but a young gentleman, with his companions, quite drowned my voice, till a poor woman took up the cause, and, by reciting a few passages of his life, wittily and keenly enough, turned the laugh of all his companions full upon him. He could not stand it; but hastened away. When he was gone, I went on with little interruption. 390 REV. J. WESLEY’S JOURNAL. [ Feb. 1747.

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

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

“* Whereas one Thomas Moor, alias Smith, has lately appeared in Cumberland and other parts of England, preaching (as he calls it) in a clergy man’s habit, and then collecting money of his hearers: this is to certify, whom it may concern, that the said Moor is no clergyman, but a cheat and impostor: and that no preacher in connection with me, either directly or indirectly asks money of any one. Joun Westey.” Thur. 4.--I preached in the evening at Spen: Friday, 5.--About noon, at Horsley. As I rode home I found my headache increase much. But as many people were come from all parts, (it being the monthly watch-night,) I could not be content to send them empty away. I almost forgot my pain while I was speaking ; but was obliged to go to bed as soon as I had done. Sat. 6.--The pain was much worse than before. 1 then applied cloths dipped in cold water: immediately my head was easy, but I was exceeding sick. When I laid down, the pain returned, and the sickness ceased: when I sat up, the pain ceased, and the sickness returned. In the evening I took ten grains of ipecacuanha: it wrought for about ten minutes. The moment it had done I was in perfect health, and felt no more either of pain or sickness. Sun. '7.--I preached as usual at five, and at half-hour after eight. In the afternoon all the street was full of people, come from all parts to see the judges. But a good part of them followed me into the Castle Garth, and found something else to do. This put a zealous man that came by quite out of patience, so that I had hardly named my text, when he began to scold and scream, and curse and swear, to the utmost extent of his throat. But there was not one of the whole multitude, rich or poor, that regarded him at all.

Mon. 14.--I rode to Windsor, and, after preaching, examined the members of the society. The same I did at Reading in the evening ; at Wycomb, on Tuesday; and on Wednesday, at Brentford. In the afternoon I preached to a little company at Wandsworth, who had just begun to seek God: but they had a rough setting out; the rabble gathering from every side, whenever they met together, throwing dirt and stones, and abusing both men and women in the grossest manner. They complained of this to a neighbouring magistrate, and he promised to do them justice ; but Mr. C. walked over to his house, and spoke so much in favour of the rioters, that they were all discharged. It is strange, that a mild, humane man could be persuaded, by speaking quite contrary to the truth, (means as badras the end,) to encourage a merciless rabble in outraging the innocent. A few days after, Mr. C. walking over the same field, dropped down, and spoke no more! Dec. 1748.] REV. J. WESLEY’S JOURNAL. 445 Surely the mercy of God would not suffer a wellemenning 11 man to be any longer a tool to persecutors. Mon. 21.--I set out for Leigh, in Essex. It had rained hard in the former part of the night, which was succeeded by a sharp frost ; so that most of the road was like glass ; and the north-east wind set just in our face. However, we reached Leigh by four in the afternoon. Here was once a deep open harbour; but the sands have long since blocked it up, and reduced a once flourishing town to a small ruinous village. I preached to most of the inhabitants of the place in the evening; to many in the morning, and then rode back to London.

14. Ann Hueues, of Cork, deposes:--That on the 29th of June, she asked Nicholas Butler, why he broke open her house on the 21st: that hereon he called her many abusive names, (being attended with his mob,) dragged her up and down, tore her clothes in pieces, and with his sword stabbed and cut her in both her arms. 15. Daniex Fitts, blacksmith, of Cork, deposes :--That on the 29th of June, Butler and a riotous mob came before his door, called him many abusive names, drew his hanger, and threatened to stab him: that he and his mob the next day assaulted the house of this deponent with drawn swords; and that he is persuaded, had not one who came hy prevented, they would have taken away his life. 16. Mary Fuuter, of Cork, deposes :--That on the 30th of June, Butler, at the head of his mob came, between nine and ten at night, to the deponent’s shop, with a naked sword in his hand: that he swore, he would cleave the deponent’s skull, and immediately made a full stroke at her head: whereupon she was obliged to fly for her life, leaving her shop and goods to the mob, many of which they hacked and-hewed with their swords, to her no small loss and damage. 17. Henry Dunxws, joiner, of Cork, deposes:--That on the 30th of June, as he was standing at widow Fuller’s shop window, he saw Butler, accompanied with a large mob, who stopped before her shop: that after he had grossly abused her, he made a full stroke with his hanger at her head; which must nave cleft her in two, had not this deponent received the guard of the hanger on his shoulder: that presently after, the said Butler seized upon this deponent: that he seized him by the collar with one hand, and with the other held the hanger over his head, calling him all manner of names, and tearing his shirt and clothes; and that, had it not been for the timely assistance of some neighbours, he verily believes he should have been torn to pieces.

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.

476 REV. J. WESLEY’S JOURNAL. [ March, 1750. in the evening ; and in the morning, Wednesday, 28, took horse, with the north wind full in our face. It was piercingly cold, so that I could scarce feel whether I had any hands or feet, when I came to Blewbury. After speaking severally to the members of the society, I preached to a large congregation. In the evening I met my brother at Oxford, and preached to a small, serious company. | Thur. March 1.--In riding to Cirencester I read Dr. Bates’s Elenchus Motuum nuperorum in Anglid. [Censure of the late commotions in England.] His Latin is not much inferior to Cesar’s, whom he seems studiously to imitate ; and his thoughts are generally just ; only that he has no more mercy on the Puritans, than upon Cromwell. I dined at a house beyond Farringdon, where both the man and his wife appeared thankful for instruction. I preached at Cirencester in the evening, to a large, but not serious congregation. Friday, 2.--I left this uncomfortable place, and in the afternoon came to Bristol. Many miserable comforters were with me soon, complaining, one after another, of the want of lively preachers, the hurt the Germans had done to some, and R W. to others ; and the almost universal coldness, heaviness, and deadness among the people. I knew but one that could help ; so we called upon God, to arise and maintain his own cause. And this evening we had a token for good ; for his word was as a twoedged sword. Sun. 4.--I desired John W. to preach at five ; and I no longer wondered at the deadness of his hearers. I preached at Kingswood at eight, and God spoke to many hearts: yea, and to a few even at Connam. But the greatest blessing was in the evening at Bristol, when we were all convinced, God had not * forgotten to be gracious.”

In the evening I was surprised to see, instead of some poor, plain people, a room full of men, daubed with gold and silver. That I might not go out of their depth, I began expounding the story of Dives and Lazarus. It was more applicable than I was aware ; several of them (as I afterward learned) being eminently wicked men. I delivered my own soul; but they could in no wise bear it. One and another walked away, murmuring sorely. Four stayed till I drew to a close: they then put on their hats, and began talking to one another. I mildly reproved them; on which they rose up and went away, railing and blaspheming. I had then a comfortable hour with a company of plain, honest Welshmen. In the night there was a vehement storm. Blessed be God that we were safe on shore! Saturday, 31.--I determined to wait one week longer, and, if we could not sail then, to go and wait for a ship at Bristol. At seven in the evening, just as I was going down to preach, I heard a huge noise, and took knowledge of the rabble of gentlemen. They had now strengthened themselves with drink and numbers, and placed Captain Gr (as they called him) at their head. He soon burst open both the outward and inner door, struck old Robert Griffith, our landlord, several times, kicked his wife, and, with twenty fullmouthed oaths and curses, demanded, “‘ Where is the parson ?”” Robert Griffith came up, and desired me to go into another room, where he locked me in. The Captain followed him quickly, broke open one or two doors, and got on a chair, to look on the top of a bed: but his foot slipping, (as he was not a man made for climbing,) he fell down backward all his length, He rose leisurely, turned about, and, with his troop, walked away.

“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.”

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.

6. Yet still we spared him, hoping God would give him repentance. But finding, after some weeks, that he continued going from house to house, justifying himself, and condemning my brother and me for misrepresenting him, on Monday, July 22, I rode to Bearfield again, and put myself to the pain of writing down from the mouths of these seven women, as near as I could, in their own words, the accounts which I judged to be most material. I read over to each what I had written, and asked if I had mistaken any thing. Every one answered, No; it was the very truth, as she was to answer it before God. I would now refer it to any impartial judge, whether we have shown too much severity; whether we have not rather leaned to the other extreme, and shown too much lenity to so stubborn an offender. Even when I returned to London soon after, I declined, as much as possible, mentioning any of these things; having still a distant hope, that Almighty Love might at length bring him to true repentance. Some who came up from Lincolnshire in the beginning of August occasioned my writing the following letter :-- * London, August 15, 1751. * Rev. Srr,--l. I take the liberty to inform you, that a poor man, late of your parish, was with me some time since, as were two others a few days ago, who live in or near Wrangle. If what they affirmed was true, you was very nearly concerned in some late transactions there. The short, was this: that a riotous mob, at several times, particularly on the 7th of July, and the 4th of this month, violently assaulted a company of quiet people, struck many of them, beat down others, and dragged some away, whom, after abusing them in various ways, they threw into drains, or other deep waters, to the endangering of their lives. That, not content with this, they broke open a house, dragged a poor man out of bed, and drove him out of the house naked; and also greatly damaged the goods; at the same time threatening to give them all the same o1 worse usage, if they did not desist from that worship of God which thev believed to be right and good.

“12. I was then at New-York, whence I returned to Bethlehem, in January, 1746. But I had no rest in my spirit, till, after three weeks, I removed to Philadelphia. Here two of the Brethren and a widow woman lived in the Brethren’s house. I hired a room in it, and desired the widow, as I had not convenience myself, to boil me a little water in the morning for my tea. Meantime all the Brethren in Philadelphia were charged not to converse with me. And not long after, the two Brethren wrote Mr. Sp---- word, that I lived in adultery with the widow. When I was informed of this, I went straight to Bethlehem, and told Mr. Sp the whole affair ; who immediately wrote back to them in Philadelphia that I had confessed the charge. “14, Being now thoroughly weary of mankind, I procured a little house, in a wood, at some miles distant from any town, and resolved to spend the remainder of my days by myself. Here I stayed about four years; till one afternoon Mr. Sp---- and the Count’s son-in-law called. upon me. We talked together till two in the morning. They acknowledged many things that had been wrong, promised they should be amended without delay, and persuaded me to join with them once more. But nothing was amended; so that after a few months, I was constrained to leave them again. I followed my business in Philadelphia till I had earned money for my passage, and a year ago returned to London.” Was there ever so melancholy an account ? O what is human nature March, 1752.] REV. J. WESLEY’S JOURNAL. 527 How low are they fallen, who were once burning and shining lights, spreading blessings wherever they came! But what infatuation is it which makes this very man attend their preaching still, and his wife, (though she believes most of what her husband says,) to remain in close connection with them !

Fri. 10.--I preached at Dewsbury, where the case of the vicar and his curate will not soon be forgotten. After a conversation I had with the vicar, above three years ago, he was deeply serious, till he conversed again with rich and honourable men, who soon cured him of that distraction. Yet in a while he relapsed, and was more serious than ever, till he was taken ill. The physician made light of his illness, and said, he would do well enough, if they did but keep those Methodists from him. They did so: however, in a few days he died, and, according to his own express order, was carried to the grave, at seven in the morning, by eight poor men, (whom he had named,) and buried on the north side of the church. The curate who buried him, sickening the same week, insisted that the Methodists should not be kept from him. About ten days after, he died; and, according to his desire, was, about the same hour, carried also by eight poor men, and laid in a grave close to that of Mr. Robson. Sat. 11.--I preached at R , once a place of furious riot and persecution ; but quiet and calm, since the bitter rector is gone to give an account of himself to God. Sun. 12.--I came to Wakefield, as the bells were ringing in, and went directly to Mr. W. , in the vestry. The behaviour of the congregation surprised me. I saw none light, none careless or unaffected, while I enforced, ‘ What is a man profited, if he shall gain the whole world, and lose his own soul?” Hath not God the hearts of all men 530 REV. J. WESLEY’S JOURNAL. [ April, 1752 in his hand? Who would have expected to see me preaching in Wakefield church, to so attentive a congregation, a few years ago, when al? the people were as roaring lions; and the honest man did not dare to iet me preach in his yard, lest the mob-should pull down his houses !

Sun. 19.--At eight I preached at Clayworth, where, a year ago, the mob carried all before them. But an honest justice quelled them at once; so that they are now glad to be quiet, and mind their own busiaess. AtoneI preached at Misterton, to a deeply attentive congregation assembled from all parts ; and between four and five at Epworth Cross. The congregation here was somewhat lessened by a burial at Belton, that of poor Mr. R dP ll; emphatically poor, though while he lived, he possessed (not enjoyed) at least a thousand pounds a year. Mon. 20.--I rode by Hainton, to Coningsby. The next day I preached at Wrangle, where we expected some disturbance, but found none. The light punishment inflicted on the late rioters, (though their expense was not great, as they submitted before the trial,) has secured peace ever since. Such a mercy it is, to execute the penalty of the law, on those who will not regard its precepts! So many inconveniences to the innocent does it prevent, and so much sin in the guilty. Wed. 22.--I rode to Grimsby. The crowd was so great in the evening, that the room was like an oven. The next night I preached at the end of the town, whither Apnl, 1752.] REV. J. WESLEY’S JOURNAL. 531 ~ almost all the people, rich and poor, followed me; and I had a fair opportunity of closely applying that weighty question, “ Lord, are there few that be saved ?” Fi. 24.--We rode by a fine seat; the owner of which (not much above fourscore years old) says he desires only to live thirty years longer; ten to hunt, ten to get money, (having at present but twenty thousand pounds a year,) and ten years to repent. O that God may not say unto him, “Thou fool, this night shall thy soul be required of thee!” When I landed at the quay in Hull, it was covered with people, inquiring, “ Which is he? Which is he?” But they only stared and - laughed; and we walked unmolested to Mr. A ’s house. I was quite surprised at the miserable condition of the fortifications ; far more ruinous and decayed than those at Newcastle, even before the rebellion. It is well there is no enemy near.

About five, Saturday, 25, we took horse and made to Pocklington. I was sorry, when I found it was the fair-day, that notice had been given of my preaching; especially when I heard there was no society, and scarce any one awakened in the town. The unusual bitterness of several who met us in the street, made the prospect still more unpromising. However, I went to see the room provided for preaching, but found it vas not ab-ve five yards square. I then looked at a yard which was Ut é 5 ‘i 7 532 REV. J. WESLEY’S JOURNAL. [ April, 1752. proposed ; but one circumstance of this I did not like. It was plentifully furnished with stones: artillery ready at hand for the devil’s drunken companions. Just then it began to rain; upon which a gentleman offered a large commodious barn. Thither I went without delay, and began preaching to a few, who increased continually. I have known no such time since we left London. Their tears fell as the rain. None opposed or mocked: so that these made full amends for the behaviour of those at Hull. ; The man and his wife at whose house we dined, had been bitterly -persecuted both by his and her mother. These were some of the first whose hearts were touched. Immediately after preaching they came up into the room where we were, and confessed, with many tears, how eagerly they had opposed the truth of God, and troubled their children for adhering to it. How wise are all the ways of Ged! Had it not been fair-day, these had not been here. Yet some of our company had dreadful forebodings of what was to be at York. A worthy justice of the peace (doubtless to quiet the mob there) had just caused to be cried about the streets, stuck up in public places, and even thrown into many houses, part of the “ Comparison between the Papists and Methodists.” Perhaps this might be the occasion of some bitter curses which were given us almost as soon as we entered the gates. But the vain words of those Rabshakehs returned into their own bosoms. I began preaching at six. The chapel was filled with hearers, and with the presence of God. The opposers opened not their mouths. The mourners blessed God for the consolation.

Mon. 25.--We rode to Durham, and thence, through very rough roads, and as rough weather, to Barnard Castle. I was exceeding faint when we came in: however, the time being come, I went into the street, and would have preached ; but the mob was so numerous and so loud, chat it was not possible for many to hear. Nevertheless, I spoke on, and those who were near, listened with huge attention. To prevent this, some of the rabble fetched the engine, and threw a good deal of water on the congregation; but not a drop fell on me. After about three quarters of an hour, I returned into the house. Tues. 26.--At five the preaching house would not contain one half of the congregation. Many stood at the door and windows ; far more thun could hear. When I come again, perhaps they will hear while they may. We rode hence to Weardale. I had been out of order all night, and found myself now much weaker. However, I trusted in the Strong for strength, and began preaching to a numerous congregation: and I did not want strength, till I had finished my discourse ; nor did the people want a blessing. In the evening we came to Allandale, and found the poor society well nigh shattered in pieces. Slackness and offence had eaten them up. When I came into the room, I was just like one of them; having neither life nor strength, and being scarce able June, 1752. | REV. J. WESLEY’S JOURNAL. 535 either to speak or to stand. But immediately we had a token for good. In a moment I was well. My voice and strength were entirely restored; and I cried aloud, “* How shall I give thee up, Ephraim?” The mountains again flowed down at his presence, and the rocks were once more broken in pieces.

Wed. 27.--I preached at Clifton, near Penrith, to a civil people, who iooked just as if I had been talking Greek. The next day we went on to Lorton ; a little village, lying in a green, fruitful valley; surrounded by high mountains, the sides of which are covered with grass and woods, and the bottom watered by two small rivers. Here I found myself much out of order again. However, at six I preached to a very large and serious congregation. The ministers of Lorton, and of the next parish, were among them, that they might hear and judge for themselves. Fri. 29.--I preached at noon to a very different congregation, in the Castle yard, at Cockermouth. However, they behaved with decency ; none interrupting or making any noise. About five we reached Whitehaven. After a little rest, I went to the room; but it was rather to be seen than heard. However, I spoke as I could for about half an hour, and then immediately went to bed. But I could not sleep, having a violent flux, with a fever, and continual pain in my stomach. Yet at twelve I fell into a doze, and from that time began to recover. On Sunday, in the afternoon, I ventured to church; and in the evening preached as I was able. Mon. June 1.--I examined the society, and praised God on their behalf. Thur. 2.--I rode to Seaton, a town of colliers, ten measured miles from Whitehaven. The poor people had prepared a kind of pulpit for me, covered at the top and on both sides, and had placed a cushion to kneel upon of the greenest turf in the country. But my voice was still so low, that I fear not half of those who were present could hear.

In the afternoon I visited many of the sick; but such scenes, who could see unmoved? There are none such to be found in a Pagan country. If any of the Indians in Georgia were sick, (which indeed exceedingly rarely happened, till they learned gluttony and drunkenness from the Christians,) those that were near him gave him whatever he wanted. O who will convert the English into honest Heathens! On Friday and Saturday, I visited as many more as I could. I found some in their cells under ground; others in their garrets, half starved both with cold and hunger, added to weakness and pain. But I found not one of them unemployed, who was able to crawl about the room. So wickedly, devilishly false is that common objection, “ They are poor, only because they are idle.” If you saw these things with your own eyes, could you lay out money in ornaments or superfluities ? Sun. 11.--I preached at Hayes. Here we have a fair instance of overcoming evil with good. All but the gentry of the parish patiently hear the truth. Many approve of, and some experience it. Thur. 15. --I visited Mr. S slowly recovering from a severe illness. He expressed much love, and did not doubt, he said, inasmuch as I meant well, but that God would convince me of my great sin in writing books ; seeing men ought to read no book but the Bible. I judged it quite needless to enter into a dispute with a sea captain, seventy-five years March, 1753. ] REV. J. WESLEY’S JOURNAL. 547 old. This day Mr. Stewart was released. For two or three years he had been “ instant in season, out of season, doing the work of an evan gelist, and making full proof of his ministry.” Three or four weeks ayo he fell ill of a fever, and was for a while in heaviness of soul. Last week all his doubts and fears vanished ; and as he grew weaker in body, he grew stronger in faith. This morning he expressed a hope full of immortality, and in the afternoon went to God. Sat. 17.--From Dr. Franklin’s Letters I learned, 1. That electrical fire (or ether) is a species of fire, infinitely finer than any other yet known. 2. That it is diffused, and in nearly equal proportions, through

Sun. March 10.--I took my leave of the Hot Well, and removed to Bristol. Twes. 19.--Having finished the rough draught, I began transcribing the Notes on the Gospels. Tues. 26.--I preached for the * \ } eA’ ed alate " pee ae | ode ee oy ae 568 REV. J. WESLEY’S JOURNAL. [May, 1754 first time, after an intermission of four months. What reason have I to praise God, that he does not take the word of his truth utterly out of my mouth! Sat. 30.--I took my leave of a venerable monument of divine mercy, Colonel T d; who, after wandering from God fourscore years, has at length found the way of peace, and is continually panting after God. Mon. April 1.--We set out in the machine, and the next evening reached the Foundery. Wednesday, 3.--I settled all the business I could, and the next morning retired to Paddington. Here I spent some weeks in writing ; only going to town on Saturday evenings, and leaving | it again on Monday morning. In my hours of walking, I read Dr. Calamy’s “ Abridgment of Mr. Baxter’s Life.” What a scene is opened here! In spite of all the prejudice of education, I could not but see that the poor Nonconformists had been used without either justice or mercy ; and that many of the Protestant bishops of King Charles had neither more religion, nor humanity, than the Popish bishops of Queen Sun. 21.--Mr. Skelton told me, “ Sir, I intend on Friday next, to go down to Bury, and settle there.” Finding he was fully determined, I said nothing against it. So we parted civilly. Mon. 29.--I preached at Sadler’s Wells, in what was formerly a play house. I am glad when it pleases God to take possession of what Satan esteemed his own ground. The place, though large, was extremely crowded, and deep attention sat on every face. Tues. 30.--I rode to 8 » with one to whom a large estate is fallen, by her uncle’s dying without a will. It is a miracle if it does not drown her soul in everlasting perdition. *

“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

Mon. '7.--I was advised to take the Derbyshire road to Manchester. We baited at a house six miles beyond Lichfield. Observing a woman sitting in the kitchen, I asked, “ Are you not well?” And found she had just been taken ill, (being on her journey,) with all the symptoms of an approaching pleurisy. She was glad to hear of an easy, cheap, and (almost) infallible remedy,--a handful of nettles, boiled a few minutes, and applied warm to the side. While I was speaking to her, an elderly man, pretty well dressed, came in. Upon inquiry, he told us he was travelling, as he could, toward his home near Hounslow, in hopes of agreeing with his creditors, to whom he had surrendered his all. But how to get on he knew not, as he had no money, and had caught a tertian ague. I hope a wise providence directed this wanderer also, that he might have a remedy for both his maladies. Soon after we took horse we overtook a poor man creeping forward on two crutches. I asked, whither he was going. He said, toward Nottingham, where his wife lived: but both his legs had been broke while he was on shipboard, and he had now spent all his money. This man likewise appeared exceeding thankful, and ready to acknowledge the hand of God. In the afternoon we came to Barton Forge; where a gentleman of Birmingham has set up a large iron work, and fixed five or six families, with a serious man over them, who lost near all he had in the great riot at Wednesbury. Most of them are seeking to save their souls. I preached in the evening, not to them only, but to many gathered from all parts, and exhorted them to love and help one another. Tues. 8.--I had designed to go straight on to Hayfield; but one 576 REV. J. WESLEY’S JOURNAL. | April, 1755.

self denial, in which none was more exemplary for some years, he sunk lower and lower, till he had neither the power, nor the form of religion left. In the beginning of his illness he was in black despair. But much prayer was made for him. Toward the close of it, it pleased God to restore to him the light of his countenance. So, I trust, his backsliding only cost him his life; and he may yet live with God for ever. I was much affected about this time by a letter sent from a gentleman in Virginia. Part of it runs thus :--- “The poor Negro slaves here never heard of Jesus, or his religion, till they arrived at the land of their slavery in America; whom their masters. generally neglect, as though immortality was not the privilege of their souls, in common with theirown These poor Africans are the principal objects of my compassion; and, . think, the most proper subject of your charity. “ The inhabitants of Virginia are computed to be about three hundred thousand; and the one half of them are supposed to be Negroes. The number of these who attend on my ministry, at particular times, is uncertain; but J think there are about three hundred who give a stated attendance. And never have I been so much struck with the appearance of an assembly, as when I have glanced my eye on one part of the house, adorned (so it has appeared to me) with so many black countenances, eagerly attentive to every word they heard, and some of them covered with tears. A considerable number of them, about a hundred, have been baptized, after they had been fully instructed in the great truths of religion, and had evidenced their sense of them by a life of the strictest virtue. As they are not sufficiently polished to dissemble with a good grace, they express the sensations of their hearts so much in the language of simple nature, and with such genuine indications of artless sincerity, that it is impossible to suspect their professions, especially when attended with a suitable behaviour.

Thur. 6.--I rode to Kilkenny. One of the dragoons who were quartered here, soon found us out. A few, both of the army and of the town, are joined, and constantly meet together. I preached in the barracks, in one of the officers’ rooms. Still, in Ireland, the first call is to the soldiery. Fri. 7.--We rode to Waterford; where, after preaching, I earnestly exhorted the society to “love as brethren.” On the same subject I preached in the morning, and spent great part of the day in striving to remove misunderstandings and offences. It was not lost labour. Six-and-twenty were left in the morning: before night seven-and-fifty were joined together. T. Walsh preached at five ; but the room being too small, they were obliged to go into the yard. In the evening we had high and low, rich and poor, both in the yard and adjoining gardens. There seemed now to be a general call to this city. So I thought it best the next morning, Monday, 10, to leave Mr. Walsh there, while I went forward to Clonmell, the pleasantest town, beyond all comparison, which I have yet seen in Ireland. It has four broad, straight streets of well-built houses, which cross each other in the centre of the town. Close to the walls, on the south side, runs a broad, clear river. Beyond this rises a green and fruitful mountain, and hangs over the town. The vale runs many miles both east and west, and is well cultivated throughout. I preached at five in a large loft, capable of containing five or six hundred people : but it was not full; many being afraid of its falling, as another did some years before; by which several of the hearers were much hurt, and one so bruised, that she died in a few days.

** Sir,--Having observed your Christian condescension in those labours of love, so truly calculated for the use of common people, I presume to beg your pen in behalf of the next class of God’s creatures. And I would ask, if nature, reason, and Revelation do not all plead in favour even of the brute creation. Is it not unnatural and inhuman, to put them to more pain than is necessary for the service of man? Can reason consent to the making sport with the life or misery of any creature? May not the great law of equity, doing as we would be done to, be extended even to them? May we not suppose ourselves in their place, and thence determine, what they may fairly expect from us? Hath not the Supreme Being given injunctions against cruelty toward them, and commanded that they should enjoy the rest of his day’? Did he not rebuke the prophet for smiting his beast without cause ; and mention the ‘ much cattle,’ as one motive to the Divine compassion, in sparing the ‘ great city’ The | | ou212}t7D ays yoo ui 4} puso, eaqi20S V 612 REV. J. WESLEY’S JOURNAL. [July, 1756 Scripture saith, ‘A good man is merciful to his beast.’ And can he be a good man that is not so, if goodness consists in imitating Him, whose ‘mercy is over all his works?’ For ‘he openeth his hand, and satisfieth the desire of every living thing.’ “Tf tenderness, mercy, and compassion, to the brute creatures were impressed on the infant breast, and conducted into action according to its little power, would it not be confirmed in the human heart? And might not this early prepossession be for ever established there; and through a happy bias extend its benevolence to the whole creation?

“Does not experience show the sad effects of a contrary education ? While children, instead of being taught benevolence to irrationals, are suffered to torment first poor little insects, and then every helpless creature that comes in their way, can it be expected, that, being thus inured to cruelty and oppression even in their tender years, they should relent when they come to age, and be susceptible of compassion even to rationals? It cannot. For is pity shown to man, only because he has reason? If so, those would lose their claim to our compassion who stand in the greatest need of it; namely, children, idiots, and lunatics. But if pity is shown to all that are capable of pain, then may it justly be expected that we should sympathize with every thing that has life. “Tam persuaded you are not insensible of the pain given to every Christian, every humane heart, by those savage diversions, bull-baiting, cock-fighting, horse-racing, and hunting. Can any of these irrational and unnatural sports appear otherwise than cruel, unless through early prejudice, or entire want of consideration and reflection? And if man is void of these, does he deserve the name of man? Or is he fit for society? And, besides, how dreadful are the concomitant and the consequent vices of these savage routs? Yetsuch cowards are we grown, that scarce any man has courage to draw his pen against them !” Sat. 17.--I preached in Tyrreil’s Pass at five, and T. Walsh at eight. Hence we rode to Ballybeg, near Drumcree, where we found a little company of earnest people, most of them rejoicing in the love of God. To these were added a few from the county of Cavan. Joseph Charles going thither some time since, on temporal business, occasionally spoke of the things of God. Many believed his report; and some found his words “ the power of God unto salvation.”

* How great is the honour God has conferred upon you, in making you a restorer of declining religion! And after struggling through so much opposition, and standing almost single, with what pleasure must you behold so many raised up, zealous in the same cause, though perhaps not ranked under the same name, nor openly connected with you! “Tam endeavouring, in my poor manner, to promote the same cause in this part of our guilty globe. My success is not equal to my wishes, but it vastly surpasses both my deserts and my expectation. I have baptized near a hundred and fifty adult negroes, of whom about sixty are communicants. Unpolished as they are, I find some ef them have the Feb. 1757. | REV. J. WESLEY’S JOURNAL 621 art to dissemble. But, blessed be God, the generality of them, as far as I can learn, are real Christians. And I have no doubt, but sundry of them are genuine children of Abraham. Among them, in the first place, and then among the poor white people, I have distributed the books you sent me. “I desire you to communicate this to your brother, as equally intended for him. And let me and my congregation, particularly my poor negro converts, be favoured with your prayers. In return for which, I hope neither you nor your cause will be forgotten by, Reverend sir, “ Your affectionate fellow labourer, and obliged servant, * Hanover, (in Virginia,) Samvuex Davies. Jan. 28, 1757.” Sun. 30.--Knowing God was able to strengthen me for his own work, 1 officiated at Snowsfields as usual, before | went to West-street, where the service took me up between four and five hours. I preached in the evening, and met the society; and my strength was as my day. I felt no more weariness at night, than at eight in the morning. Sun. February 6.--The number of communicants at Spitalfields, made this Lord’s day a little more laborious than the former. But God added proportionably to my strength; so I felt no difference.

“The next day I set out for Cornwall. I tarried at home four days, and then setting out with my brother James, came to Bradford last Saturday. On Monday, in the afternoon, I appeared before the commissioners, with the writings of my estate. When the justice had perused them, and my brother had taken his oath, I was set at liberty. So the fierceness of man turns to God’s praise, and all this is for the furtherance of the Gospel. I hope you will return God thanks for my deliverance out of the hands of unreasonable and wicked men. WituiaMm Hircuens.” Sun. 27.--After the service at Snowsfields, I found myself much weaker than usual, and feared I should not be able to go through the work of the day, which is equal to preaching eight times. I therefore prayed that God would send me help ; and as svon as I had done preaching at West-street, a clergyman who was come to town for a few days, came and offered me his service. So when I asked for strength, God gave me strength ; when for help, he gave this also. I had been long desired to see the little flock at Norwich; but this I could not decently do, till I was able to rebuild part of the Foundery there, to which I was engaged by my lease. A sum sufficient for that end was now unexpectedly given me, by one of whom I had no personal knowledge. So I set out on Monday, 28, and preached in Norwich on Tuesday evening, March 1. Mr. Walsh had been there twelve or fourteen days, and not without a blessing. After preaching I entered into contract with a builder, and gave him part of the money in hand. On Wednesday and Thursday I settled all our spiritual and temporal business, and on Friday and Saturday returned with Mr. Walsh to London. Sun. 6.--I had no help, and I wanted none; for God renewed my strength: but on Sunday, 13, finding myself weak at Snowsfields, I prayed (if he saw good) that God would send me help at the chapel ; and April, 1757. ] REV. J. WESLEY’S JOURNAL. 62%

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

“In the beginning of the year 1755, we had preaching near Ashbourn This I had wished for long; and now 1 was honoured with suffering a little for the name of Christ. At first I was rather ashamed, but the Lord strengthened me; and so great a blessing did I find by conversing with these dear people, that I feared none of those things which I did or might suffer. My acquaintance were now less fond of my company, and they that looked upon me shaked their heads. This proved an unspeakable blessing: for often had I cause to fear the love of men. “ From the time of my becoming serious, or rather beginning to aim at it, my health visibly declined. ‘This at first occasioned me some trouble, because all cried out, it was being too religious; but afterward I saw great mercy in this chastisement, and the consequences of it; one of which was, that I had a just excuse, even in the judgment of others, for refrain ing from many things which in my circumstances could not otherwise have been avoided, without great opposition from those who were near and dear unto me. Not that I ever fasted: God knows I have been dvficient in this as well as every other duty: but I had a happy liberty of using some little self denial ; for which the Lord be praised! ie J Ae ae many eon ee ee 630 REV. J. WESLEY’S JOURNAL. [ May, 1757. “Q how has he led me and carried me in his bosom! Is it not won- | derful? And yet I have not told you a tenth part; but the time fails, and my strength fails. Praise God with me, and let us magnify his name together. “ October 1, 1'756.” I believe this was one of the last letters she wrote: shortly after she was called hence. So unaffected, so composed a mind, So firm yet soft, so strong yet so refined, Heaven, as its purest gold, with torture tried : The saint sustain’d it,--but the woman died. An account of a widely different nature I received about this time from Ireland :--

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

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

At one I preached to the largest congregation I have seen since I left Newcastle. All behaved with deep seriousness but one man, whom | afterward learned to be a Baptist preacher. Just as I was taking horse he came again, and laboured hard to begin a dispute : but having neither time nor strength to spare, I gave him the ground and rode away. The congregation at Epworth was full as large, if not larger than that at Misterton. Among them was a poor grey-headed sinner, a mocker at all religion. But his mocking is past. He was in tears most of the time, and is now “ feeling after God.” Mon. 25.--I left Epworth with great satisfaction, and about one preached at Clayworth. I think none was unmoved, but Michael Fenwick; who fell fast asleep under an adjoining hayrick. From thence we rode to Rotherham. When I came in, | had no strength and no voice left. However, in an hour I was able to preach to the largest congregation that I suppose was ever seen there. Tues. 26.-- I was not able to sit up above two or three hours together. However, IT preached in the morning and evening, and spoke severally to the members of the society. Wed. 2’'7.--I preached about noon at Barley Hall, and in the evening at Sheffield. After spending a short time with the society, I lay down as svon as possible. But I could not sleep before twelve o’clock ; and not long together after. Yet I felt no faintness in the morning, but rose lively and well, and had my voice more clear and strong in preaching, than it had been for several days. Thur. 28.--I received a strange account from Edward Bennet’s eldest daughter :-- “On Tuesday, the 12th of this month, I told my husband in the morning, ‘I desire you will not go into the water to-day; at least, not into the deep water, on the far side of the town; for I dreamed I saw you there out of your depth,‘and only your head came up just above the water.’ He promised me he would not, and went to work. Soon after four if the afternoon, being at John Hanson’s, his partner’s house, she was on a ' sudden extremely sick, so that for some minutes she seemed just ready to

Fri. 16.--I looked over Mr. Borlase’s “ Antiquities of Cornwall.” He is a fine writer, and quite master of his subject, who has distinguished, with amazing accuracy, the ancient Saxon monuments from the more ancient'Roman, and from those of the Druids, the most ancient ofall. Sat. 1'7.--I preached at Porkellis at one, and at Redruth in the evening. Sun. 18.--At eight, many of the French prisoners were mixed with the usual congregation. This was doubled at one; but still came nothing near to that which assembled at Gwennap in the evening. It rained all the time I preached; but none went away. A shower of rain will not fright experienced soldiers. Here I learned a remarkable occurrence :--A few days ago, some hundred English, who had been prisoners in France, were landed at Penzance, by a carte] ship. Many of these passed through Redruth, going home; but in a most forlorn condition. None showed more compassion to them than the French : they gave them food, clothes, or money, and told them, “« We wish we could do more; but we have little for ourselves here.”? Several who had only two shirts, gave a naked Englishman one. A French boy, meeting an English boy who was half naked, took hold of him, and stopped him, cried over him a while, and then pulled off his own coat, and put it upon him!

Tues. 17.--I preached at Wandsworth. A gentleman, come from America, has again opened a door in this desolate place. In the morning I preached in Mr. Gilbert’s house. Two negre servants of his and a mulatto appear to be much awakened. Shall not His saving health be made known to all nations? Sat. 28.--I was inquiring of William Hurd, who discharged him from the army ; and he might fairly say, God discharged him; his officers being determined not to do it. Nevertheless he stood among the men whom they had picked out for that purpose: and when he came in his turn, his discharge was written, and no man gainsayed. Sun. 29.--We had an uncommon blessing at West-street, and a still greater at Spitalfields. Some could not refrain from crying aloud to God; and he did not cast out their prayers. Many thanksgivings have since been offered to God for the blessings of that hour. Wed. February 1.--I talked with a gentlewoman who had been a mighty good Christian for near seventy years: but she now found herself out, and began to cry with many tears to the Friend of sinners for pardoning mercy. Fri. 3.--Mr. Parker (last year mayor of Bedford) preached at the Foundery. A more artless preacher I never heard ; but not destitute of pathos. I doubt not he may be of much use among honest, simple-hearted people.

Hymn of Thanksgiving to the Father Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- 1 Thee, O my God and King, My Father, thee I sing! Hear well-pleas’d the joyous sound, Praise from earth and heav’n receive; Lost, I now in Christ am found, Dead, by faith in Christ I live. 2 Father, behold thy son, In Christ I am thy own. 29Charles records singing this hymn in his MS Journal as early as July 10, 1738. Stranger long to thee and rest, See the prodigal is come: Open wide thine arms and breast, Take the weary wand’rer home. 3 Thine eye observ’d from far, Thy pity look’d me near: Me thy bowels yearn’d to see, Me thy mercy ran to find, Empty, poor, and void of thee, Hungry, sick, and faint, and blind. 4 Thou on my neck didst fall, Thy kiss forgave me all: Still the gracious words I hear, Words that made the Saviour mine, “Haste, for him the robe prepare, His be righteousness divine!” 5 Thee then, my God and King, My Father, thee I sing! Hear well-pleas’d the joyous sound, Praise from earth and heav’n receive; Lost, I now in Christ am found, Dead, by faith in Christ I live.

Second Hymn to Christ the King Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- 1 Jesu, thou art our King, To me thy succour bring. Christ the mighty one art thou, Help for all on thee is laid: This the word; I claim it now, Send me now the promis’d 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, be Lord, be King to me! 3 I pant to feel thy sway And only thee t’ obey. Thee my spirit gasps to meet, This my one, my ceaseless pray’r, 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 controul, Pride, and self,50 and ev’ry foe, All subdue; thro’ all my soul Conqu’ring and to conquer go. 50John Wesley corrected by hand in his copy of 5th edn. (1756) to “Pride, self-will”; in Hymns and Spiritual Songs (1753) to “pride, self-love”; and in Hymns (1780) changed it to “Pride and wrath.”

4 Mercy I sing, transporting sound, The joy of earth and heaven! Mercy by every sinner found, Who takes what God hath given.

5 Mercy for all, thy hands have made, Immense, and unconfin'd, Throughout thy every work display'd, Embracing all mankind.

6 Thine eye survey'd the fallen race When sunk, in sin they lay, Their misery call'd for all thy grace, But justice stopp'd the way.

7 Mercy the fatal bar remov'd, Thy only Son it gave,-- To save a world so dearly lov'd, A sinful world to save.

21 Thou bid'st; and would'st thou bid us chuse, When purpos'd not to save? Command us all a power to use, Thy mercy never gave?

1 Naked, or in rough goatskins clad, In every place they long confess'd The God, for whom o'er earth they stray'd Tormented, destitute, distress'd.

Upon Parting with His Friends. [Part] I [Part] III Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- [Part] III. Why should a sinful man complain, When mildly chasten’d for his good? Start from the salutary pain, And tremble at a Father’s rod? Why should I grieve his hand t’ endure, Or murmur to accept my cure? Beneath th’ afflictive stroke I fall, And struggle to give up my will; Weeping I own ’tis mercy all; Mercy pursues and holds me still, Kindly refuses to depart, And strongly vindicates my heart. Humbly I now the rod revere, And mercy in the judgment find; ’Tis God afflicts; I own him near; ’Tis he, ’tis he severely kind, Watches my soul with jealous care, Disdainful of a rival there. ’Tis hence my ravish’d friends I mourn, And grief weighs down my weary head, Far from my bleeding bosom torn, The dear, lov’d, dangerous joys are fled, Hence my complaining never ends,-- Oh! I have lost my friends, my friends! Long my reluctant folly held, Nor gave them to my God’s command; Hardly at length constrain’d to yield; For Oh! The angel seiz’d my hand, Broke off my grasp, forbad my stay, And forc’d my ling’ring soul away.

In Temptation Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- In Temptation.34 Sinking underneath my load, Darkly feeling after thee, Let me ask, my God, my God, Why hast thou forsaken me! Why, O why am I forgot! Lord, I seek, but find thee not. Still I ask, nor yet receive, Knock at the unopen’d door; Still I struggle to believe, Hope, tho’ urg’d to hope no more, Bearing what I cannot bear, Yielding, fighting with despair. Hear in mercy my complaint, Hear, and hasten to my aid, Help, or utterly I faint, Fails the spirit thou hast made; Save me, or my foe prevails, Save me, or thy promise fails. Struggling in the fowler’s snare, Lo! I ever look to thee: Tempted more than I can bear-- No, my soul, it cannot be; True and faithful is the word, Sure the coming of thy Lord. 34This hymn appeared first in the 2nd edn. of HSP (1739), 102-3; it was then moved to this collection.

The Resignation Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- First-born of many brethren thou! To thee, lo! All our souls we bow. To thee our hearts and hands we give: Thine may we die; thine may we live. The Resignation.37 And wilt thou yet be found? And may I still draw near? Then listen to the plaintive sound Of a poor sinner’s prayer. Jesu, thine aid afford, If still the same thou art; To thee I look, to thee, my Lord, Lift up an helpless heart. Thou seest my tortur’d breast, The strugglings of my will, The foes that interrupt my rest, The agonies I feel: The daily death I prove, Saviour, to thee is known: ’Tis worse than death, my God to love, And not my God alone. My peevish passions chide, Who only canst controul, Canst turn the stream of nature’s tide, And calm my troubled soul. 37This hymn appeared first in the 2nd edn. of HSP (1739), 37-40; it was then moved to this collection.

Redemption Found. From the German [Johann Andreas Rothe] Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Part II. Redemption Found. From the German.40 Now I have found the ground, wherein Sure my soul’s anchor may remain, The wounds of Jesus, for my sin Before the world’s foundation slain: Whose mercy shall unshaken stay, When heaven and earth are fled away. Father, thy everlasting grace Our scanty thought surpasses far: Thy heart still melts with tenderness, Thy arms of love still open are Returning sinners to receive, That mercy they may taste, and live. 40Source: Nikolaus Ludwig von Zinzendorf, ed. Das Gesang-Buch der Gemeine in Herrn-Huth (Halle: Wäysenhaus, 1737), 249-50 (#255, by Johann Andreas Rothe). O love, thou bottomless abyss! My sins are swallow’d up in thee: Cover’d is my unrighteousness, Nor spot of guilt remains in me, While Jesu’s blood, thro’ earth and skies, Mercy, free, boundless mercy cries! With faith I plunge me in this sea; Here is my hope, my joy, my rest! Hither, when hell assails, I flee, I look into my Saviour’s breast! Away, sad doubt, and anxious fear! Mercy is all that’s written there. Tho’ waves and storms go o’er my head, Tho’ strength, and health, and friends be gone, Tho’ joys be wither’d all, and dead, Tho’ every comfort be withdrawn, On this my stedfast soul relies, Father, thy mercy never dies. Fix’d on this ground will I remain, Tho’ my heart fail, and flesh decay: This anchor shall my soul sustain, When earth’s foundations melt away; Mercy’s full power I then shall prove, Lov’d with an everlasting love.

Job 23:8, 9, 10 Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Tho’ I groan beneath thy frown, Hence I will not cannot fly; Tho’ thy justice cast me down, At thy mercy-seat I ly; Let me here my sentence meet, Let me perish at thy feet! Job xxiii. 8, 9, 10. Forward I now in duties go, But O! My Saviour is not there! Heavy he makes me drive, and slow, Without the chariot-wheels of prayer. I look to former times, and strain The footsteps of my God to trace; Backward I go (but still in vain) To find the tokens of his grace. Surrounded by his power I stand, His work on other souls I see, He deals his gifts on either hand, But still he hides himself from me. Groaning I languish at his stay, But he regards my every groan; Dark and disconsolate my way; But still my way to him is known.

An Hymn for the Georgia Orphans Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- Come let us join our God to bless, And praise him evermore, That Father of the fatherless, That helper of the poor. Our dying parents us forsake, His mercy takes us up: Kindly vouchsafes his own to make, And he becomes our hope. For us he in the wilderness A table hath prepar’d, Us whom his love delights to bless, His providence to guard. Known unto him are all our needs; And when we seek his face, His open hands our bodies feeds, Our souls he feeds with grace. Then let us in his service spend What we from him receive, And back to him what he shall send In thanks and praises give.

A Hymn for Charity-Children Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- How happy they, O King of kings! How safe, how truly blest, Who under thy protecting wings Both shelter find and rest. Them wilt thou lead, them wilt thou keep, And with thine arm uphold: O blessed shepherd! Blessed sheep Of Israel’s sacred fold.

A Hymn for Charity-Children (Another 1) Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- O thou, whose wisdom, power and love For all thy works provide, Which those vast orbs that roul above And our low center guide. The rich, the poor, the mean, the great Are link’d by thy strong hands; Poiz’d on its base the work’s compleat, The firm composure stands. 10“Still” changed to “To” in 4th edn. (1748) and following. The meanest worm that creeps on earth Is not below thy care; And we, altho’ of humble birth, Thy God-like bounty share. Whoe’er thy being dare dispute Are silenc’d here with ease; The stones themselves would them confute, If we should hold our peace. Th’ Almighty be their strong defence, And multiply their store, Who still concur with providence, Still aid and bless the poor.

A Hymn for Charity-Children (Another 1) Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- O thou, whose wisdom, power and love For all thy works provide, Which those vast orbs that roul above And our low center guide. The rich, the poor, the mean, the great Are link’d by thy strong hands; Poiz’d on its base the work’s compleat, The firm composure stands.

10“Still” changed to “To” in 4th edn. (1748) and following. The meanest worm that creeps on earth Is not below thy care; And we, altho’ of humble birth, Thy God-like bounty share. Whoe’er thy being dare dispute Are silenc’d here with ease; The stones themselves would them confute, If we should hold our peace. Th’ Almighty be their strong defence, And multiply their store, Who still concur with providence, Still aid and bless the poor.

18, 1724.] who is now my tutor, and who, asking me what Mr. Wigan had of me for tutorage, told me he would never take any more of me than he had done, but would rather add something to than take from what little I had. I heard lately from my brother, who then promised me to order Mr. Sherman to let me have the rent of his room, and this quarter's studentship, by which, together with my five 11b from the Charterhouse at Michaelmas Day, I hope to be very near out of debt everywhere. The small-pox and fever are now very common in Oxford; of the latter a very ingenious young gentleman of our College died yesterday, being the fifth day from the beginning of his illness. There is not any other in the College sick at present, and it is hoped that the approach of winter will stop the spreading of the distemper. I am very glad to hear that all at home are well; as I am, I thank God, at present, being seldom troubled with anything but bleeding at the nose, which I have frequently. A little while ago, it bled so violently while I was walking in the evening a mile or two from Oxford, that it almost choked me; nor did any method I could use at all abate it, till I stripped myself and leapt into the river, which happened luckily not to be far off. I shall not want the notes of my entrance and a great while yet, but shall take care to write time enough them when I do; they can but be brought by the post at last if nobody comes this way or to London in the time. I should have been very glad to have heard my sister Suky or any other of my sisters; nor am I so poor, but that I can spare postage now and then for a letter or two.

To his Mother Date: OXON, November 1, 1724. Source: The Letters of John Wesley (1724) Author: John Wesley --- DEAR MOTHER,--We are most of us now very healthy at Oxford, as I hope you are, which may be in some measure owing to the frosty weather we have lately had, preceded by a very cool summer. [See letter of Sept. 23, 1723.] All kind of fruit is so very cheap that apples may be had almost for fetching, and other things are both as plentiful and as good as has been known in a long time. We have, indeed, something bad as well as good; for a great many rogues are about the town, insomuch that it is very unsafe to be out late. A gentleman of my acquaintance, only standing at a coffee-house door about seven in the evening, had no sooner turned about but his cap and wig were snatched off, which he could not recover, though he pursued the thief a great way. However, I am pretty safe from such gentlemen; for unless they carried me away, carcass and all, they would have but a poor purchase.

The 53rd Canon runs thus: 'If any preacher in the pulpit particularly or narrowly of purpose impugn or confute any doctrine delivered by any other preacher in the same church -- or in any church near adjoining, because upon such public dissenting and contradicting there may grow much offence and disquietness to the people the churchwardens or -party grieved shall forthwith signify the same to the Bishop, and not suffer, &c.' Against this I have offended, if I have in the pulpit particularly or of purpose impugned any doctrine there delivered before. But this plainly supposes the impugner to know that the doctrine he opposes was preached there before; otherwise he can't possibly be said to impugn it particularly or on purpose. Now, it is not possible he should know it was there delivered, unless he either heard it preached himself or was informed of it by others. The disputed point between my father and me was the particular measure of charity due to wicked men; but neither have I heard him, neither did he himself or any other person inform me, that he ever preached at all in Wroot Church on that subject. So that I am in no wise guilty of breaking the Canon, unless it obliges every preacher to inquire what particular tenets have ever been maintained (for the time is not limited) both in his own and the adjoining churches: if he is to inquire of the former, he must inquire of the latter too; the Canon equally speaking of both. If there be any objection made to the sermon itself, I have it by me, and, for the matter of it, am not ashamed or afraid to show it anybody.

Two days ago I was reading a dispute between those celebrated masters of controversy, Bishop Atterbury and Bishop Hoadly [Atterbury preached a funeral sermon (on Thomas Bennet the bookseller) from 1 Cor. xv. 19, 'If in this life only . . .' He argued that, were there no life after this, men would be more miserable than beasts, and the best men often the most miserable. Hoadly disputed the interpretation of the text. Atterbury replied: Hoadly retorted. Atterbury preached another sermon on Charity (I Pet. iv. 8). Again Hoadly criticized at length. A concise account of the controversies may be read in the latest life of Atterbury by Canon Beeching, 1909, PP. 44-5. A fuller account is given in Hunt's Religious Thought in England, iii. 78-9. 'Coming from a High Churchman, at a time when most divines were eloquent on the natural rewards of virtue and religion, Atterbury's doctrine was startling.' For Wesley's interpretation, see his Notes upon the New Testament. See also previous letter.]; but must own I was so injudicious as to break off in the middle. I could not conceive that the dignity of the end was at all proportioned to the difficulty of attaining it. And I thought the labor of twenty or thirty hours, if I was sure of succeeding, which I was not, would be but ill rewarded by that important piece of knowledge whether Bishop Hoadly had misunderstood Bishop Atterbury or no.

Dear mother, I speak what I know: my being little and weak, whereas had it not been for a strange concurrence of accidents (so called in the language of men) I should very probably have been just the reverse, I can easily account for; 'I can readily trace the wisdom and mercy of Providence in allotting me these imperfections. (Though what if I could not since, while I look through a glass, I can only expect to see darkly.) But here the difficulty was likely to lie: Why would Infinite Goodness permit me to contract an habit of sin, even before I knew it to be sinful, which has been a thorn in my side almost ever since ‘How can I skill of these Thy ways' so well, that I am verily persuaded, had it not been for that sinful habit, I had scarce ever acquired any degree of any virtuous one ['How can I skill of these Thy ways ' is adapted from George Herbert's The Temple, ' Justice.' See Wesley's edition, 1773, P. 19. The poem begins: ‘I cannot skill of these Thy ways,’ and ends ‘I cannot skill of these my ways.’] Is not this the finger of God Surely none else could have extracted so much good from evil! surely it was mercy not to hear my prayer!

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 --- February 19 [1731]. Yes, it is better to assure Aspasia now, though it be but in one line, that I am sensible of her strange goodness in thus preventing me a second time, than to put off still what, could it have been avoided, ought not to have been delayed a moment. But what can I do, thus hemmed in as I am with business over and above my own I am persuaded you would not condemn me, Aspasia, did you know how many days pass over my head in which I have not one poor hour from five to seven but what is engaged long before it comes. Yet never shall any engagement of any kind make me so false both to justice and friendship as to neglect any commands which I may have the pleasure of receiving from Aspasia or Selima. That particular .one which your last gives me leave to expect, I should earnestly have requested myself had not you mentioned it first. O Aspasia, how gladly should I receive into my soul your ignorance of some points in philosophy could ignorance of pride, ingratitude, and passion pass at the same time into (I dare hardly say) Your friend, CYRUS. When Aspasia or Selima is the theme', I speak the sense of Araspes in my own. Adieu. Mrs. Pendarves replies: NEW BOND STREET, April 4, 1731.

To Mrs. Pendarves Source: The Letters of John Wesley (1731) Author: John Wesley --- July 19 [1731]. Is it utterly impossible that I should hear a little oftener from dear Aspasia I can't be entirely satisfied till you assure me it is; that you have too many employments of a noble kind, and too many more useful and pleasing entertainments, to allow you a vacant hour to throw away upon me, so often as once a month. So soon as I am assured of this I shall cease to importune you about it; but while I have any hope of success I can't give up a cause the gaining of which would so much add to my happiness. I can't help being more desirous now than even at other times of hearing from you, because of an imputation that has lately been thrown upon me, which I would fain, if it were possible, remove. I have been charged with being too strict, with carrying things too far in religion, and laying burdens on myself, if not on others, which were neither necessary nor possible to be borne. [See letters of June 11 (to his mother) and Nov. 17.] A heavy charge indeed! To be too strict! That is to blaspheme the law of God as not strict enough. To carry duties too far! Why, what is this but to change holiness itself into extravagance To impose unnecessary burdens! Then am I an hinderer as well as slanderer of the religion I live to recommend; then have I added to the words of God's Book, and He shall add to me all the plagues that are written in it. Do not therefore blame me, Aspasia, for using every means to find whether I am thus guilty or no; and particularly for appealing to the judgment of one who in this is not likely to be prejudiced in my favor. Those among whom chiefly your lot is cast are not accused of too much strictness. Whatever other ill weeds may flourish there, a Court is not a fit soil for this. Give me leave, then, to lay freely before you what my sentiments in this point are, and to conjure you to tell me with the same freedom which of them you disapprove of.

May not one reason why God makes even these fools such a means of leading others to wisdom be this,--that those whose eyes are opened may the more tenderly pity their blindness; that the contempt and hate which such objects are apt to inspire may melt down into softer passions, and they may be the more unwilling to see those cast away who have (though unknowingly) helped them to their haven I do not wonder that Aspasia is thus minded; any more than I did at the temper of dear Varanese when under the sharpest pain an embodied spirit can know. You will easily take knowledge of those words, if you have not heard them before: 'When I was in the greatest of my pains, if my strength would have allowed, I would gladly have run out into the streets to warn all I met that they should save themselves from pains sharper than mine.' Something like this methinks 'tis impossible not to feel even when we read a description of the great place of torment. What would not one do to save a poor wretch from falling into it ! How unwilling are we to give over our attempts to help him! how ardent to try every way, while time is, before the pit shut its mouth upon him! In attaining some share of a better portion, some lot in a fairer heritage, I may aspire to imitate Aspasia; but vainly should hope for the same share in it. You have kept yourself unspotted from the world: I am sullied with many stains! Your mind is now adorned with many of those dispositions to which mine must probably be yet long a stranger. For though I would fain be nearer you; though I do what I can (alas! I fear not always) to overtake you: yet so hard is it to lay aside every weight, these follies do so easily beset me, that I find it will not be; -- the penitent can't avoid being left behind by the innocent!

I have but one thing to add, and that is as to my being formal. If by that be meant that I am not easy and unaffected enough in my carriage, it is very true; but how shall I help it I cannot be genteelly behaved by instinct; and if I am to try after it by experience and observation of others, that is not the work of a month but of years. If by formal be meant that I am serious, this too is very true; but why should I help it Mirth, I grant, is fit for you; but does it follow that it is fit for me Are the same tempers, any more than the same words or actions, fit for all circumstances If you are to 'rejoice evermore' because you have put your enemies to flight, am I to do the same while they continually assault me You are glad, because you are 'passed from death to life'; well, but let him be afraid who knows not whether he is to live or die. Whether this be my condition or no, who can tell better than myself Him who can, whoever he be, I allow to be a proper judge whether I do well to be generally as serious as I can. John Whitelamb wants a gown much, and I am not rich enough to buy him one at present. If you are willing my twenty shillings (that were) should go toward that, I will add ten to them, and let it lie till I have tried my interest with my friends to make up the price of a new one.--I am, dear brother, Yours and my sister's affectionate Brother. The Rector [Euseby Isham, 1731-55.] is much at your service. I fancy I shall some time or other have much to say to you about him. All are pretty well at Epworth, my sister Molly [Mary Wesley, who married John Whitelamb in 1734 and died the same year. See letter of Oct. 4, 1769.] says. From Ann Granville [8] GLOUCASTER, December 1, 1731

When I observe how fast life flies away, and how slow improvement comes, I think one can never be too much afraid of dying before one has learned to live; I mean, even in the course of nature. For were I sure that 'the silver cord' should not be violently 'loosed,' that 'the wheel' should not ' be broken at the cistern,' till it was quite worn away by its own motion, yet what a time would this give for such a work A moment to transact the business of eternity ! What are forty years in comparison of this So that were I sure of what never man yet was sure of, how little would it alter the case! How justly still might I cry out: Downward I hasten to my destined place; There none obtain Thy aid, none sing Thy praise! Soon shall I lie in death's deep ocean drowned: Is mercy there, is sweet forgiveness found O save me yet, while on the brink I stand; Rebuke these storms, and set me safe on land ! O make my longings and Thy mercy sure! Thou art the God of power. [Prior's Considerations on Part of the 88th Psalm.] A year ago Mr. Morgan was exceedingly well pleased with the thought of dying shortly. He will not now bear to have it named, though he can neither sleep, read, stand, nor sit. Yet without hands, or feet, or head, or heart, he is very sure his illness is not increased. Surely now he is a burthen to himself and almost useless in the world; his discharge cannot be far off. Dear mother, there is but one cause of uneasiness which I sometimes find in your behavior towards me. You perform the noblest offices of love for me, and yet blame the Fountain from whence they flow. You have more than once said you loved me too well and would strive to love me less. Now this it is I complain of. You do not think natural affection evil in itself; far from it. But you say you have but little time to stay in the world, and therefore should not have much affection for anything in it. Most true: not any of those things which perish with the world. But am I one of those

Upon this encouragement we still continued to sit together as usual; to confirm one another as well as we could in our resolutions to communicate as often as we had an opportunity (which is here once a week); and to do what service we could to our acquaintance, the prisoners, and two or three poor families in the town. But the outcry daily increasing, that we might show what ground there was for it, we proposed to our friends, or opponents, as we had opportunity, these or the like questions: -- I. Whether it does not concern all men of all conditions to imitate Him, as much as they can, ' who went about doing good' Whether all Christians are not concerned in that command, ' While we have time, let us do good to all men' Whether we shall not be more happy hereafter, the more good we do now Whether we can be happy at all hereafter, unless we have, according to our power, 'fed the hungry, clothed the naked, visited those that are sick and in prison'; and made all these actions subservient to an higher purpose, even the saving of souls from death Whether it be not our bounden duty always to remember that He did more for us than we can do for Him, who assures us, 'Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me' II. Whether, upon these considerations, we may not try to do good to our acquaintance Particularly, whether we may not try to convince them of the necessity of being Christians Whether of the consequent necessity of being scholars Whether of the necessity of method and industry, in order to either learning or virtue Whether we may not try to persuade them to confirm and increase their industry, by communicating as often as they can Whether we may not mention to them the authors whom we conceive to have wrote best on those subjects Whether we may not assist them, as we are able, from time to time, to form resolutions upon what they read in those authors, and to execute them with steadiness and perseverance

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

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.

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

12. What still heightens my fear of this untried state is that, when I am once entered into it, be the inconveniences of it found more or less -- vestigia nulls retrorsum [‘No retracing one's steps’ (Aesop's ‘The Fox and the Sick Lion’).] -- when I am there, there I must stay. If this way of life should ever prove less advantageous, I have almost continual opportunities of quitting it; but whatever difficulties occur in that, whether foreseen or unforeseen, there is no returning, any more than from the grave. When I have once launched out into that unknown sea, there is no recovering my harbor; I must on among whatever whirlpools or rocks or sands, though all the waves and storms go over me.

To Dr. Burton Source: The Letters of John Wesley (1736) Author: John Wesley --- ON BOARD THR SHIP ' SIMMONDS,' January 20, 1736. HONOURED SIR,--Your prayers have not been in vain, for God hath greatly prospered us ever since we set out from London. We have wanted no manner of thing that is good. Plenty of temporal conveniences have been added to higher blessings, even those which we least expected. In the midst of the sick our health has been preserved. When the strong men fainted, and the experienced in this way of life fell down, I was not more affected than if I had been on land, nor ever prevented for one hour from reading, writing, or pursuing any other employment. Whilst we were in Cowes Road, there were several storms, in one of which two ships were cast away on the back of the island, as we should have been had it not pleased God to detain us in that safe station. By this means, too, we have many opportunities of instructing and exhorting the poor passengers, most of whom at their embarking knew little more of Christianity than the name. But God has so assisted our little endeavors in catechizing the children, explaining the Scriptures, and applying them in private conversation, that we have reason to hope a great part of them are throughly awakened and determined to pursue the prize of their high calling.

To his Mother Date: SAVANNAH, March 18, 1736. Source: The Letters of John Wesley (1736) Author: John Wesley --- DEAR MOTHER, -- I doubt not but you are already informed of the many blessings which God gave us in our passage; as my brother Wesley [Wesley began a long letter to his brother Samuel on Jan. 21, which he finished next day. Samuel would no doubt have sent it to their mother (Journal, i. 139d).] must before now have received a particular account of the circumstances of our voyage, which he would not fail to transmit to you by the first opportunity. We are likely to stay here some months. The place is pleasant beyond imagination; and, by all I can learn, exceeding healthful -- even in summer, for those who are not intemperate. It has pleased God that I have not had a moment's illness of any kind since I set my foot upon the continent; nor do I know any more than one of my seven hundred parishioners who is sick at this time. Many of them, indeed, are, I believe, very angry already: for a gentleman, no longer ago than last night, made a ball; but public prayers happening to begin about the same time, the church was full, and the ball-room so empty that the entertainment could not go forward. I should be heartily glad if any poor and religious men or women of Epworth or Wroot would come over to me. And so would Mr. Oglethorpe too: he would give them land enough, and provisions gratis till they could live on the produce of it. I was fully determined to have wrote to my dear Emmy to-day; but time will not permit. O hope ye still in God; for ye shall yet give Him thanks, who is the help of your countenance and your God! Renounce the world; deny yourselves; bear your cross with Christ, and reign with Him!

This is the plain matter of fact. Now, as to matter of right, when twenty more reams of paper have been spent upon it, I cannot but think it must come to this short issue at last: (1) Are the Creeks, Cherokees, and Chicasaws within the bounds of Georgia or no (2) Is an Act of the King in Council, in pursuance of an Act of Parliament, of any force within these bounds or not That all other inquiries are absolutely foreign to the question a very little consideration will show. As to the former of these, the Georgian Charter, compared with any map of these parts which I have ever seen, determines it. The latter I never heard made a question of but in the neighborhood of Carolina. Mr. Johnson's brother has been with us some days. [Mr. Johnson is referred to in Journal, i. 250d. His brother had been on board the Simmonds, and complained that he was inconvenienced by the public prayers in the great cabin. Fortunately he left the ship at Cowes (ibid. i. 114, 124). The father had been Governor of South Carolina.] I have been twice in company with him at Mr. Oglethorpe's; and I hope there are in Carolina, though the present proceeding would almost make one doubt it, many such gentlemen as he seems to be--men of good nature, good manners, and understanding. I hope God will repay you sevenfold for the kindness you have shown to my poor mother, and in her to, sir, Your most obliged, most obedient servant.

I acknowledge His exceeding mercy in casting me into your hands. I own your generous kindness all the time we were at sea: I am indebted to you for a thousand favors here. Why, then, the least I can say is, -- Though all men should revile you, yet, if God shall strengthen me, will not I: yea, were it not for the poor creatures whom you have as yet but half redeemed from their complicated misery, I could almost wish that you were forsaken of all; that you might clearly see the difference between men of honor and those who are in the very lowest rank the followers of Christ Jesus. Oh where is the God of Elijah Stir up Thy strength, and come and help him! If the desire of his heart be to Thy name, let all his enemies flee before him! Art Thou not He who hast made him a father to the fatherless, a mighty deliverer to the oppressed Hast Thou not given him to be feet to the lame, hands to the helpless, eyes to the blind Hath he ever withheld his bread from the hungry, or hid his soul from his own flesh Then, whatever Thou withholdest from him, O Thou lover of men, satisfy his soul with Thy likeness; renew his heart in the whole image of Thy Christ; purge his spirit from self-will, pride, vanity, and fill it with faith and love, gentleness and longsuffering. Let no guile ever be found in his mouth, no injustice in his hands! And, among all your labors of love, it becomes me earnestly to entreat Him that He will not forget those you have gone through for, sir, Your obliged and obedient servant.

I was a stranger to him, received him friendly, listened to him humbly, consented to his instructing me; I said not one single syllable of any doctrine of religion, Mystical or not. We presently parted, in all appearance friendly. He passes a sentence of condemnation upon me as in a poor miserable state, which lay open to his eyes. This man of God told nothing of this to myself, but goes away to another man of God, and invents and tells things as false as if he had charged me with picking his pocket; and, what is well to be observed, this judgment passed upon me is founded upon those very things which are thus false and wholly his own invention. This other man of God confirms this sentence as spoken by one that he knew had the Spirit of God, and in obedience to a divine call is obliged to let me know.... Who made me your teacher or can make me answerable for any defects in your knowledge You sought my acquaintance, you came to me as you pleased, and on what occasion you pleased, and to say to me what you pleased. If it was my business to put this question to you, if you have a right to charge me with guilt for the neglect of it, may you not much more reasonably accuse them who are authoritatively charged with you Did the Church in which you are educated put this question to you did the Bishop that ordained you either deacon or priest do this for you did the Bishop that sent you into Georgia require this of you Pray, sir, be at peace with me. To a Friend [9] [LONDON, May 24, 1738.] Oh why is it that so great, so wise, so holy a God will use such an instrument as me! Lord, ‘let the dead bury their dead’! But wilt Thou send the dead to raise the dead Yea, Thou sendest whom Thou wilt send, and shewest mercy by whom Thou wilt show mercy! Amen! Be it, then, according to Thy will! If Thou speak the word, Judas shall cast out devils.

We are here compassed about with a cloud of witnesses that the Ancient of Days waxeth not old; that His arm is not shortened, but still worketh mightily in and for those that believe. All of these are living proofs that Christianity, as its Author, is the same yesterday, to-day, and for ever; that the same gifts are still given unto men, the same holiness and happiness, the same freedom from sin, the same peace and joy in the Holy Ghost. These likewise bear witness with one accord that there is but one way under heaven given to men of attaining to a fellowship in these great and precious promises--namely, faith in Him who loved us and gave Himself for us, and bare our sins in His own body upon the tree; and also that ‘whosoever seeketh this findeth,’ so he seek it humbly, earnestly, and perseveringly, absolutely renouncing all his own righteousness as well as his own works, and coming to Christ as poor, miserable, and naked! My dear friends, be lowly, be serious, be watchful. Let not any pretence to mental make you slack in vocal prayer. Be good stewards of the manifold grace of God. And the God of peace and love be with you even unto the end! Be not forgetful of praying much for Your weak brother in Christ.

To John Edmonds Date: BRISTOL, April 9, I739. Source: The Letters of John Wesley (1739) Author: John Wesley --- DEAR BROTHER EDMONDS, -- I thank you much for yours. O write as often and as much as you can. For I want stirring up; or rather, I want to be made alive. When shall I hear the voice of the Son of Man and live! Surely there never was such a deceiver of the people as I am. They reverence me as a saint, and I am a poor sinner: or in truth a rich sinner; else I should not be thus poor long. Go and exhort our brother Jennings to count relations, friends, and all things but dung, that he may win Christ. Adieu, my dear brother! Adieu!

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. The portion of scripture which came (in turn) to be explained to-day at Newgate was the former part of the 7th of St. John. The words I was led chiefly to insist on were, ‘The world cannot hate you; but Me it hateth, because I testify of it, that its deeds are evil.... And there was murmuring concerning Him among the multitude. For some said, He is a good man: others said, Nay; but He deceiveth the people.’ When I was going out, a message was delivered me ‘that the Sheriffs had ordered I should preach there for the future but once a week.’ I called on Thursday at the house of one [Mr. Godly. See Journal, ii. 200d, 204d.] who said I had driven his daughter mad, and indeed as such they used her, confining her and obliging her to take physic. He would not suffer me to come in. But we went to prayers for him; and in two days God turned his heart, so that he has now set her at liberty. On Friday I began preaching in a large, convenient room, [Journal ii. 200d: ‘11 preached at the Dial.’] which held near as many as the chapel at Newgate; which I did for three days. And then the Mayor and Aldermen (to whom the tenant was in debt) sent and put a padlock on the door. We had a sweet day in Baldwin Street on Saturday. In the afternoon about two thousand were at the Bowling Green. I wish you would constantly send me extracts of all your foreign letters, to be read on our Intercession Day. At Weavers’ Hall a young woman first and then a boy (about fourteen years old) were deeply bruised and afterwards comforted.

Thursday, 21st, I talked an hour or two with a young man of Gloucester, who was deeply prejudiced against my dear brother Whitefield and me. He went away of another mind. In the afternoon I preached at Publow as usual, without any disturbance, on Isaiah xlv. 22. In the evening I was at the schoolroom, and had a large and attentive audience, though it was uncovered and it rained hard. Afterward I met with Molly Deacon's band, whose openness and childlike simplicity pleased me much; where also I spoke with a young man who was fully determined ‘naked to follow a naked Master,’ [The ideal of Francis of Assisi: Nudes nudum Christum sequens. Jerome used the expression (Epistles, No. 125), and also St. Bernard of Clairvaux (Coulton's Five Centuries of Religion, ii. 108). See Journal, i. 179.] having been turned out of doors by his friends the night before for coming to the Societies. 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.

My love and service attends all our brethren at Cardiff, especially My. Glascot. [Thomas Glascot, one of the overseers of the poor, entertained Wesley on Oct. 18 1739, and went with him to Newport next morning. Charles Wesley stayed with him on his first visit to Cardiff in Nov. 1740 (W.H.S. iii. 176). On Sept. 1, 1758, many followed Wesley to Mr. Glascot’s house, ‘where two of three were cut to the heart, particularly both his daughters and cried to God with strong cries and tears.’ On May 10, 1781 Wesley is at Cardiff, and refers to him as a member of the old Society now ‘gone hence.’ See letter of May 13, 1764.] - I am, in haste, my dear brother, Your Affectionately.

To James Hutton Date: BRISTOL, November 14, 1741. Source: The Letters of John Wesley (1741) Author: John Wesley --- DEAR JEMMY, -- Almost ever since the beginning of my illness [See previous letter.] (which it has now pleased God in some measure to remove) it has been much upon my mind, especially when I knew not but my Lord was requiring my soul of me, to cause a few words to be written in my name to you or some of the Brethren; and I look upon yours as a providential indication that the time of doing it is now come. I am afraid that the Moravian teachers who have been lately in London (I mean Mr. Spangenberg, Molther, and the rest) have, with regard to my brother and me (I speak plainly), acted contrary to justice, mercy, and truth. 1. To justice. Is it just for you, my brethren, to enter thus into other men's labors without (I speak of present things), nay, quite contrary to, the judgment and consent of those who were laboring therein before Let us put a case. Suppose I, having learned German perfectly, should in the neighborhood of Marienborn, or in Herrnhut itself (the thing is supposable, if not practicable), go and preach directly contrary to the judgment and consent of the Count, I should think myself to be equally just with a robber on the highway. 2. To mercy. For where is your mercy in separating chief friends, in alluring from us to yourselves by oily words those who have grown up with us from the beginning, who have with us borne the burthen and heat of the day, and were till lately determined to live and die with us I mean (to mention no more) Mr. Gambold, Hutchings, Kinchin, and my brother Hall. What use are these of to you now you have them although, indeed, they are utterly useless to us. What possible end could the bereaving us of them answer, except it were this -- that, by necessitating us to undergo labours which our bodies could not bear, you might hasten our return to Him that sent us For my part, I cannot but declare my sense to be this--that, if I had now gone hence, I should have fallen in my uprightness, but my blood would God have required at your hands.

They subsided apace, and more and more began to sink into seriousness. Some gentlemen (I am sorry to say it) labored exceedingly to prevent this; and one particularly, in light gray clothes, went to and fro with great diligence, and gave money to, I believe, twenty or thirty persons, to shout and strike or push their neighbors. Much tumult arose. In the intervals of calm I cried the more earnestly, ‘Turn ye, turn ye; for why will ye die, O house of Israel’ After almost an hour (the time I had first proposed) I withdrew, walking through the thickest of the rioters, who dropped away to the right and left, and could no more bear my eye than they could His that sent me. [See Journal, iii 80-1.] Now, sir, what an insult it is upon common sense to say that I raised that tumult. Had only these gentlemen (so called) stood quietly, I would have answered for the behavior of the rest, who within one quarter of an hour would have been as orderly and silent as an assembly in a court of justice. However that be, I have now delivered my own soul; and if these poor sheep do continue in sin, and consequently perish, I am clear. I have done what in me lay; their blood is not on my head. I am persuaded, sir, you do not take the freedom with which I have spoken as a mark of disrespect, but rather as a proof that I am, sir, Your most obedient servant.

You relate what follows as a third ‘very extraordinary instance 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 my want of resignation to God’s will,) “O that thou wouldest stay the bottles of heaven! or at least give me light, or an honest guide, or some help in the manner thou knowest.” Presently the rain ceased, the moon broke out, and a friendly man overtook me, who set me on his own horse, and walked by my side, till we came to Mr. Gambold’s door.’ (Journal, ii. 425-6.) Here you remark, ‘If you would not have us look on this as miraculous, there is nothing in it worthy of being related.’ It may be so; let it pass then as a trifle not worth relating: But still it is no proof of enthusiasm. For I would not have you look on it as miraculous. I do not myself look upon it as such; but as a signal instance of God's particular providence over all those who call upon him.

9. ‘In the same spirit of enthusiasm,’ (you go on, citing this as a fourth instance,) ‘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.”’ (Remarks, p. 66.) I do; but I do not say, as a judgment from God for opposing me: That you say for me. ‘Again you tell us of “one who was exceeding angry at those who pretended to be in fits; and was just going to kick one of them out of the way, when she dropped down herself, and was in violent agonies for an hour.” And you say you “left her under a deep sense of the just judgment of God.”’ So she termed it; and so I believe it was. But observe, not for opposing me. ‘Again, you mention, “as an awful providence, the case of a poor wretch, who was last week cursing and blaspheming, and had boasted to many that he would come again on Sunday, and no man should stop his mouth then.”’ His mouth was stopped before, in the midst of the most horrid blasphemies, by asking him, if he was stronger than God. ‘‘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. ‘Again, “one being just going to beat his wife, (which he frequently did,) God smote him in a moment; so that his hand dropped and he fell down upon the ground, having no more strength than a new-born child.”’ (page 67.) And can you, Sir, consider this as one of the common dispensations of Providence Have you known a parallel one in your life But it was never cited by me, as it is by you, as an immediate punishment on a man for opposing me. You have no authority, from any sentence or word of mine, for putting such a construction upon it; no more than you have for that strange intimation, (how remote both from justice and charity!) that ‘I parallel these cases with those of Ananias and Sapphira, or of Elymas the sorcerer!’

To the Moravian Synod Date: LONDON, December 8, 1745. Source: The Letters of John Wesley (1745) Author: John Wesley --- MY BRETHREN, -- Is it not the will of our great Shepherd to gather together in one all His sheep that are scattered abroad Our earnest desire is that this His will may be done. And we are ready to do anything in our power that may in any degree contribute thereto. If you are willing any of your brethren should confer with us, we are ready, and should rejoice therein.Might we not, in a free and brotherly conference,-- 1. See in what points we do already agree together; 2. Consider what points (wherein we do not yet agree) we might suffer to sleep on either side; and 3. Settle how far we might unite, what kind or degree of fellowship we might preserve with each other, even if there should be some points wherein we cannot avoid speaking contrary to each other We desire your answer to this proposal, which is made in simplicity of heart by Your affectionate brethren,

9. You go on: ‘It is the most charitable supposition we can make, that many of the cases you have mentioned in your Journals, and some of which have been represented above, are of this kind’ -- that is, instances of madness (ibid.). Oh tender charity! But cannot your charity reach one hair's breadth farther than this No: for ‘otherwise’ (that is, if those persons were not mad) ‘the presumption and despair are terrible indeed.’ But what if you were to suppose John Haydon (to instance in one) was not mad, but under a temporary possession, and that others were deeply convinced of sin and of the wrath of God abiding on them I should think this supposition (be it true or false) was full as charitable as the other. I said, ‘I cannot find one such instance to this day.’ You reply, ‘Yet once you could not but be under some concern with regard to one or two persons, who seemed to be indeed lunatic as well as sore vexed.’ So they seemed; but it soon appeared they were not. The very next paragraph mentions that one of these within a few hours was ‘filled with the spirit of love and of a sound mind.’ (Journal, ii. 291.) But you are resolved, come what will, to carry this point; and so add, ‘Toward the end of your Farther Appeal, [Part I. See Works, viii. 131-2.] you say you have seen one instance of real, lasting madness. This was one whom you took with you to Bristol, who was afterwards prejudiced against you, and began a vehement invective both against your person and doctrines. In the midst of this he was struck raving mad.’ Add, ‘And so he continued till his friends put him into Bedlam; and probably laid his madness to my charge.’ If they did not, it is now done to their hands. 10. ‘As to the cure of these fits, I observed’ (so you, Second Letter, p. 139, proceed) ‘that you had frequently represented them as miraculous, as the instantaneous consequences of your prayers.’ My former answer to this was, ‘I have set down the facts just as they were, passing no judgment upon them myself, and leaving every man else to judge as he pleases.’

Nearly allied to this is the ‘gross superstition of those who think to put devotion upon God instead of honesty’: I mean, who practice neither justice nor mercy, and yet hope to go to heaven because they go to church and sacrament. Can you find no such men in the Church of England I find them in every street. Nine times in ten, when I have told a tradesman, ‘You have cheated me; sold me this for more than it is worth, which I think is a breach both of justice and mercy. Are you a Christian Do you hope to go to heaven’ his answer, if he deigned any answer at all, has been to this effect: ‘As good a Christian as yourself! Go to heaven! Yes, sure; for I keep my church as well as any man.’ Now, what can be plainer than that this man keeps his church, not only as an act of goodness, but as a commutation instead of goodness -- as something which he hopes will do as well, will bring him to heaven, without either justice or mercy Perhaps, indeed, if he fell into adultery or murder, it might awaken him out of his dream, and convince him, as well as his neighbors, that this worship is not a mitigation but an aggravation of his wickedness; but nothing short of this will. In spite of all your reasoning and mine, he will persist in thinking himself a good Christian; and that if his ‘brother have aught against him,’ yet all will be well so he do but constantly ‘bring his gift to the altar.’ I entreat you, sir, to make the experiment yourself; to talk freely with any that come in your way. And you will surely find it is the very thing which almost destroys the (so called) Christian world. Every nominal Christian has some bit or scrap of outward religion, either negative or positive; either he does not do in some respect like other men, or he does something more than they. And by this, however freely he may condemn others, he takes care to excuse himself, and stifles whatever convictions he might otherwise have ‘that the wrath of God abideth on him.’

To John Bennet Date: LONDON, December 20, 1746. Source: The Letters of John Wesley (1746) Author: John Wesley --- MY DEAR BROTHER, -- Is what you mention concerning poor David Taylor a certain truth Do you speak on sure grounds Or is it only a flying report It is exceeding strange, if it is true. If it was true, did not his late teachers know it And if they did know it, could they be honest men Surely it would be worth while to talk with him once. It may help him, and not hurt you. Methinks you should see poor Mr. Hutchings also once. I scarce know how to believe that he is so weak. Although, when a believer has once let go his hold, he may sink into anything. You should also talk with as many of the scattered sheep as you can. Some of them, perhaps, may yet return into the way of truth. I shall write to my brother by this post, and mention his coming through Cheshire, if possible. It will be best for you to write to him immediately to Newcastle, and fix a day for meeting him at Birstall or Sheffield.[Charles Wesley was in Newcastle, and reached Sheffield on Feb. 1, 1747.] You should write to me as often as you can. T. Westall [Thomas Westall was one of Wesley’s first lay preachers. ‘He was a pattern of simplicity and humble love.’ He resided at Bristol, where he died in 1794. see Atmore's Memorial, pp. 486-7.]will take advice in all things. Be strong, and God shall comfort your heart. But you must not be always at one place. Grace be with you. Farewell. TO Mr. John Bennet, Chinley End, Chapel-en-le-Frith, Derbyshire.

Is not the plain answer this This notification was as distinct as pretended; and it was not notified by one of suspected credit, whom she did then firmly believe. But afterwards Satan deceived her by his subtilty, fqeirwn to nohma auths --'corrupting, spoiling, destroying, the soundness of her understanding,' and of her memory too; and then she disbelieved God, and believed him who said, 'Ye shall not surely die.' How much more is he able by the same subtilty to deceive any of the fallen children of men! 17. What follows you did not design for argument, but wit. 'I cannot help thinking that Paul, with all his infirmities, might more reasonably be looked upon as an inspired prophet than Mr. Wesley, though arrived, in his own imagination, to a sinless perfection.' I never told you so, nor any one else. I no more imagine that I have already attained, that I already love God with all my heart, soul, and strength, than that I am in the third heavens. But you make me abundant amends for this by your charitable belief that, though I may now imagine things that are not and be mistaken in many points, yet He who remembers I am but dust will at last 'forgive and reward me.' It is enough; the time of error and sin is short, for eternity is at hand. Strangers and pilgrims here below, This earth, we know, is not our place; And hasten through the vale of woe, And, restless to behold Thy face, Swift to our heavenly country move, Our everlasting home above.

7. Will you condemn a man who, having some little skill in physic and a tender compassion for those who are sick or dying all around him, cures many of those without fee or reward whom the doctor could not cure-- 8. At least, did not; which is the same thing as to the case in hand, were it only for this reason--because he did not go to them, and they would not come to him. 9. Will you condemn him, because he has not learning or has not had an university education What then He cures those whom the man of learning and education cannot cure. 10. Will you object, that he is no physician nor has any authority to practice I cannot come into your opinion. I think medicus est qui medetur, 'he is a physician who heals,' and that every man has authority to save the life of a dying man. But, if you only mean he has no authority to take fees, I contend not; for he takes none at all. 11. Nay, and I am afraid it will hold, on the other hand, medicus non est qui non medetur;--I am afraid, if we use propriety of speech, 'he is no physician who works no cure.' 12. 'Oh, but he has taken his degree of Doctor of Physic, and therefore has authority.' Authority to do what 'Why, to heal all the sick that will employ him.' But (to waive the case of those who will not employ him; and would you have even their lives thrown away) he does not heal those that do employ him. He that was sick before is sick still; or else he is gone hence, and is no more seen. Therefore his authority is not worth a rush; for it serves not the end for which it was given. 13. And surely he has not authority to kill them by hindering another from saving their lives! 14. If he either attempts or desires to hinder him, if he condemns or dislikes him for it, it is plain to all thinking men he regards his own fees more than the lives of his patients.

While you and I went out at one door, Mr. Grimshaw and Mr. Colbeck went out at the other. The mob immediately closed them in, and tossed them to and fro with the utmost violence, threw Mr. Grimshaw down, and loaded them both with dirt and mire; not one of your friends offering to assist them or call off the blood-hounds from the pursuit. The other quiet, harmless people which followed me at a distance to see what the end would be they treated still worse, not only by your connivance, but by the express order of your deputy. They made them flee for their lives amidst showers of dirt and stones, without any regard to age or sex. Some of them they trampled in the mire, and dragged by the hair, particularly a young man who came with me from Newcastle.[This was William Mackford, a highly respected trustee of the Orphan House at Newcastle. He had come with Wesley from Newcastle, and under his preaching was 'set at liberty' the day this letter was written. See Journal, iii. 372; Stamp's Orphan House, p. 115.] Many they beat with their clubs without mercy. One they forced to leap down (or they would have cast him headlong) from a rock ten or twelve foot high into the river; and even when he crawled out, wet and bruised, they swore they would throw him in again, and he hardly escaped out of their hands. At this time you sat well pleased close to the scene of action, not attempting in the least to hinder them; and all this time you was talking of justice and law. Alas! Suppose we were Dissenters (which I utterly deny, consequently laws against Dissenting conventicles are nothing at all to us); suppose we were Turks or Jews;--still, are we not to have the benefit of the law of our country Proceed against us by law, if you can or dare; but not by lawless violence--not by making a drunken, cursing, swearing, riotous mob both judge, jury, and executioner. This is flat rebellion both against God and the King, as you may possibly find to your cost.

7. I soon perceived that this latter consideration was of a more general nature than the former, and that it affected many of those whom the other did not so immediately concern; seeing it was as needful for all to save needless expenses, as for some to regain the health they had impaired--especially, considered as members of a Society, the wants of which they could not be unapprised of. They knew, of those to whom they were so peculiarly united, some had not food to sustain nature, some were destitute of even necessary clothing, some had not where to lay their head. They knew, or might know, that the little contributions made weekly did in no wise suffice to remove these wants, being barely sufficient to relieve the sick; and even that in so scanty a manner, that I know not if some of them have not with their allowance pined away, and at length died for want. If you and I have not saved all we could to relieve these, how shall we face them at the throne of God 8. I reflected: 'If one only would save all that he could in this single instance, he might surely feed or clothe one of his brethren, and perhaps save one life. What, then, might be done, if ten thousand, or one thousand, or only five hundred, would do it--yea, if half that number should say, "I will compute this day what I have expended in tea, weekly or yearly; I will immediately enter on cheaper food; and whatever is saved hereby I will put into that poor-box weekly, to feed the hungry and to clothe the naked "! I am mistaken, if any among us need want either food or raiment from that hour.'

I answer: (1) Those who were so uneasy about it plainly showed that you touched the apple of their eye. Consequently these, of all others, ought to leave it off; for they are evidently brought 'under the power of' it. (2) Those impertinent questions might have been cut short by a very little steadiness and common sense. You need only have taken the method mentioned above, and they would have dropped in the midst. (3) It is not strange you saw no good effects of leaving it off where it was not left off at all. But you saw very bad effects of not leaving it off--viz. the adding sin to sin; the joining much unedifying conversation to wasteful, unhealthy self-indulgence. (4) You need not go far to see many good effects of leaving it off. You may see them in me. I have recovered thereby that healthy state of the whole nervous system, which I had in a great degree, and I almost thought irrecoverably, lost for considerably more than twenty years. I have been enabled hereby to assist in one year above fifty poor with food or raiment, whom I must otherwise have left (for I had before begged for them all I could) as hungry and naked as I found them. You may see the good effects in above thirty poor people just now before you, who have been restored to health through the medicines bought by that money which a single person has saved in this article. And a thousand more good effects you will not fail to see, when her example is more generally followed. 27. Neither is there any need that conversation should be unedifying, even when it turns upon eating and drinking. Nay, from such a conversation, if duly improved, numberless good effects may flow. For how few understand, 'Whether ye eat or drink, or whatever ye do, do all to the glory of God'! And how glad ought you to be of a fair occasion to observe that, though the kingdom of God does not consist in 'meats and drinks,' yet, without exact temperance in these, we cannot have either 'righteousness or peace or joy in the Holy Ghost'! It may therefore have a very happy effect if, whenever people introduce the subject, you directly close in, and push it home, that they may understand a little more of this important truth.

4. They met together at six every Thursday morning, consulted on the business which came before them, sent relief to the sick as every one had need, and gave the remainder of what had been contributed each week to those who appeared to be in the most pressing want. So that all was concluded within the week; what was brought on Tuesday being constantly expended on Thursday. I soon had the pleasure to find that all these temporal things were done with the utmost faithfulness and exactness; so that my cares of this kind were at an end. I had only to revise the accounts, to tell them if I thought anything might be amended, and to consult how deficiencies might be supplied from time to time; for these were frequent and large (so far were we from abundance), the income by no means answering the expenses. But, that we might not faint, sometimes we had unforeseen helps in times of the greatest perplexity. At other times we borrowed larger or smaller sums; of which the greatest part has since been repaid. But I owe some hundred pounds to this day. So much have I gained by preaching the gospel! XI. 1. But it was not long before the Stewards found a great difficulty with regard to the sick. Some were ready to perish before they knew of their illness; and when they did know, it was not in their power (being persons generally employed in trade) to visit them so often as they desired. 2. When I was apprised of this, I laid the case at large before the whole Society; showed how impossible it was for the Stewards to attend all that were sick in all parts of the town; desired the Leaders of classes would more carefully inquire, and more constantly inform them, who were sick; and asked, 'Who among you is willing as well as able to supply this lack of service' 3. The next morning many willingly offered themselves. I chose six-and-forty of them, whom I judged to be of the most tender, loving spirit, divided the town into twenty-three parts, and desired two of them to visit the sick in each division.

4. It is the business of a Visitor of the sick,--To see every sick person within his district thrice a week. To inquire into the state of their souls, and to advise them as occasion may require. To inquire into their disorders, and procure advice for them. To relieve them, if they are in want. To do anything for them which he (or she) can do. To bring in his accounts weekly to the Stewards. [The Leaders now do this.] Upon reflection, I saw how exactly in this also we had copied after the primitive Church. What were the ancient deacons What was Phebe the deaconess but such a visitor of the sick 5. I did not think it needful to give them any particular rules beside these that follow: (1) Be plain and open in dealing with souls. (2) Be mild, tender, patient. (3) Be cleanly in all you do for the sick. (4) Be not nice. 6. We have ever since had great reason to praise God for His continued blessing on this undertaking. Many lives have been saved, many sicknesses healed, much pain and want prevented or removed. Many heavy hearts have been made glad, many mourners comforted; and the Visitors have found from Him whom they serve a present reward for all their labour. XII. 1. But I was still in pain for many of the poor that were sick; there was so great expense, and so little profit. And first I resolved to try whether they might not receive more benefit in the hospitals. Upon the trial, we found there was indeed less expense, but no more good done than before. I then asked the advice of several physicians for them; but still it profited not. I saw the poor people pining away, and several families ruined, and that without remedy.

2. In this (commonly called the Poorhouse) we have now nine widows, one blind woman, two poor children, two upper servants, a maid and a man. I might add, four or five preachers; for I myself, as well as the other preachers who are in town, diet with the poor on the same food and at the same table; and we rejoice herein, as a comfortable earnest of our eating bread together in our Father's kingdom. 3. I have blessed God for this house ever since it began; but lately much more than ever. I honour these widows; for they 'are widows indeed.' So that it is not in vain that, without any design of so doing, we have copied after another of the institutions of the apostolic age. I can now say to all the world, 'Come and see how these Christians love one another!' *[This has been since dropped for want of support.] XIV. 1. Another thing which had given me frequent concern was the case of abundance of children. Some their parents could not afford to put to school; so they remained like 'a wild ass's colt.' Others were sent to school, and learned at least to read and write; but they reamed all kind of vice at the same time: so that it had been better for them to have been without their knowledge than to have bought it at so dear a price. 2. At length I determined to have them taught in my own house, that they might have an opportunity of learning to read, write, and cast accounts (if no more), without being under almost a necessity of learning heathenism at the same time: and after several unsuccessful trials, I found two such Schoolmasters as I wanted; men of honesty and of sufficient knowledge, who had talents for and their hearts in the work.

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

Sir, that proposition I deny. You have not proved it yet. You have only now and then, as it were by-the-by, made any attempt to prove it. And, till this is done, you have done nothing with all the pother that you have made. 14. You reserve the home-stroke for the last: 'There is hardly a miracle said to be wrought in the primitive times but what is said to be performed in our days. But all these modern pretensions we ascribe to their true cause--the craft of a few playing upon the credulity of the many for private interest. When, therefore, we read of the same things done by the ancients, and for the same ends--of acquiring wealth, credit, or power--how can we possibly hesitate to impute them to the same cause of fraud and imposture (Page 230.) The reason of our hesitation is this: they did not answer the same ends. The modern clergy of Rome do acquire credit and wealth by their pretended miracles. But the ancient clergy acquired nothing by their miracles, but to be 'afflicted, destitute, tormented.' The one gain all things thereby: the others lost all things, And this, we think, makes some difference. 'Even unto this present hour,' says one of them (writing to those who could easily confute him if he spoke not the truth), 'we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place: . . . being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: we are become as the filth of the world, as the offscouring of all things unto this day' (1 Cor. iv. 11-13). Now, sir, whatever be thought of the others, we apprehend such clergy as these, labouring thus unto the death for such credit and wealth, are not chargeable with fraud and imposture. VI. I have now finished what I had to say with regard to your book. Yet I think humanity requires me to add a few words concerning some points frequently touched upon therein, which perhaps you do not so clearly understand.

To Christopher Hopper Date: LONDON February 6, 1750. Source: The Letters of John Wesley (1750) Author: John Wesley --- MY DEAR BROTHER, -- John Bennet has wrote foolishly both to Newcastle and to Ireland. [] If you do not help him, he will hurt you. I wish he would give Mr. Carmichael the guinea I promised, and send the rest of the book-money he has in his hands to me.

I fear God and honor the King. I earnestly desire to be at peace with all men. I have not willingly given any offence either to the magistrates, the clergy, or any of the inhabitants of the city of Cork; neither do I desire anything of them but to be treated, I will not say as a clergyman, a gentleman, or a Christian, but with such justice and humanity as are due to a Jew, a Turk, or a Pagan. -- I am sir, Your obedient servant.

‘That on the 30th of June Butler at the head of his mob came between nine and ten at night to the deponent's shop with a naked sword in his hand: that he swore he would cleave the deponent's skull, and immediately made a full stroke at her head; whereupon she was obliged to fly for her life, leaving her shop and goods to the mob, many of which they hacked and hewed with their swords, to her no small loss and damage. ‘HENRY DUNKLE, joiner, of Cork, deposes, ‘That on the 30th of June, as he was standing at the widow Fuller's shop window, he saw Butler accompanied with a large mob, who stopped before her shop: that, after he had grossly abused her, he made a full stroke with his hanger at her head, which must have cleft her in two had not this deponent received the guard of the hanger on his shoulder: that presently after, the said Butler seized upon this deponent: that he seized him by the collar with one hand, and with the other held the hanger over his head, calling him all manner of names and tearing his shirt and clothes: and that, had it not been for the timely assistance of some neighbors, he verily believes he should have been torn in pieces. ‘MARGARET TRIMNELL, 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 then 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.’ 11. 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 whatever he and his mob were pleased to inflict upon them till the Assizes drew on, at which they doubted not to find a sufficient though late relief.

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!’

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

To George James Stonehouse Date: COOKHAM, November 27 1750. Source: The Letters of John Wesley (1750) Author: John Wesley --- DEAR SIR, -- Several times I have designed to speak to you at large concerning some things which have given me uneasiness. And more than once I have begun to speak, but your good humor quite disarmed me; so that I could not prevail upon myself to give you pain, even to remove a greater evil. But I cannot delay any longer, and therefore take this way (as less liable to disappointment) of laying before you with all freedom and unreserve the naked sentiments of my heart. You seem to admire the Moravians much. I love them, but cannot admire them (although I did once, perhaps more than you do now); and that for the following reasons :-- First. I do not admire the names they assume to themselves. They commonly style themselves ‘The Brethren’ or ‘The Moravian Church.’ Now, the former of these, ‘The Brethren,’ either implies that they are the only Christians in the world (as they were who were so styled in the days of the Apostles), or at least that they are the best Christians in the world, and therefore deserve to be emphatically so called. But is not even this a very high encomium upon themselves I should, therefore, more admire a more modest appellation.

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.’

To Eliz. Room a poor widow) for rent. . 0 5 0 Toward clothing Mary Middleton and Source: The Letters of John Wesley (1751) Author: John Wesley --- another poor woman, almost naked . 0 10 0

To John Edger, a poor weaver, out of work . 0 5 0 To Lucy Jones, a poor orphan . . . 0 2 0 To a poor family, for food and fuel . . 0 5 0 To Christopher Brown, out of business . 0 2 6 To an ancient woman in great distress . 0 2 6 Source: The Letters of John Wesley (1751) Author: John Wesley --- Distributed among several sick families . 0 10 0 _____________ 5 5 0 I am, dear sir, Your affectionate servant.

To his Wife Date: EVERSHAM, March 30, 1751. Source: The Letters of John Wesley (1751) Author: John Wesley --- MY DEAR LOVE, -- Methinks it is a long, long time since I wrote to you. So it seems, because while I am writing I see you before me: I can imagine that I am sitting just by you, And see and hear you all the while Softly speak and sweetly smile. Oh what a mystery is this! That I am enabled to give you up to God without one murmuring or uneasy thought! Oh who h so great a God as our God Who is so wise, so merciful My dear Molly, who can have such reason to praise Him as we have And I chiefly, to whom He has given an help so meet for me, as well as power to enjoy you to His glory, and to let you go whenever He calls. Mrs. Seward, [Probably the widow of William Seward, Whitefield’s friend and helper in Georgia (see letter of May 8, 1739). Mr. Keech had been buried on March 20, and ‘his 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’ (Journal, iii. 518).] Mrs. Keech, and many more here desire to be tenderly remembered to you. The first day you was here one of them said, ‘There is a wife for Mr. John Wesley,’ and earnestly affirmed ‘it would be so.’ And when the newspaper came, they all agreed ‘you was the person.’ Now, my deal is the time for you to overcome evil with good. Conquer Sally Clay and Sister Aspernell [Two devoted London Methodists. See Journal, vi. 9-10, 390; and letter of Nov. 9, 1755, to Mr. Gillespie.] altogether, with as many more as come in your way. Oh if God would give us Mr. Blisson too! Spare no pains. Let not the interview Mr. Lloyd spoke of [See next letter.] be forgotten or delayed. I hope Mr. Crook [See previous letter.] is entered upon his business, and that you find him capable of it. He had grace too once! Whatever you do, do not lose your hour of retirement. And then in particular let my dearest friend remember me! I hope my dear Jenny [Jenny Vazeille, his step-daughter.] gains ground.

To Richard Bailey, Vicar of Wrangle Date: LONDON August 15, 1751. Source: The Letters of John Wesley (1751) Author: John Wesley --- REVEREND SIR, -- 1. I take the liberty to inform you that a poor man, late of your parish, was with me some time since, as were two others a few days ago, who live in or near Wrangle. If what they affirmed was true, you was very nearly concerned in some late transactions there. The short was this: that a riotous mob at several times, particularly on the 7th of July and the 4th of the month, violently assaulted a ‘company of quiet people, struck many of them, beat down other, and dragged some away, whom, after abusing them in various ways, they threw into drains or other deep waters, to the endangering of their lives; that, not content with this, they broke open an house, dragged a poor man out of bed, and drove him out of the house naked, and also greatly damaged the goods, at the same time threatening to give them all the same or worse usage if they did not desist from that worship of God which they believed to be right and good. 2. The poor sufferers, I am informed, applied for redress to a neighboring Justice of the Peace. But they could have none -- so far from it, that the Justice himself told them the treatment was good enough for them, and that if they went on (i worshipping God according to their own conscience) the mob should use them so again. 3. I allow some of those people might behave with passion or ill manners. But if they did was there any proportion at all between the fault and the punishment Or, whatever punishment was due, does the law dire~ that a riotous mob should be the inflictors of it 4. I allow also that this gentleman supposed the doctrines of the Methodists (so called) to be extremely bad. But is he assured of this Has he read their writings If not, why does he pass sentence before he hears the evidence If he has, and thinks them wrong, yet is this a method of confuting to be used in a Christian -- a Protestant country particularly in England, where every man may think for himself, as he must give an account for himself to God

To John Dowries Source: The Letters of John Wesley (1751) Author: John Wesley --- LONDON, November, 7, 1751. MY DEAR BROTHER, -- I think you write to me as ff you did not care to write. I am glad you went to Alnwick. [See previous letter.] The method you took of talking with each person in the Society apart, I hear, has been greatly blessed to them. I do not see how you could have dealt more favorably with Thomas Grumble [See W.H.S. vii. 65.] than you did. If he will leave the Society, he must leave it. But if he does, you are clear. I know not what to do more for poor Jenny Keith. [Jenny Keith was a Scotswoman who came to the Orphan House Newcastle, to escape persecution, and was there known as ‘Holy Mary.’ She married James Bowmaker, a master builder at Alnwick, and died in 1752. She kept her religious life to the end. See Tyerman's Wesley, i. 542.] Alas, from what a height is she fallen! What a burning and shining light was she six or seven years ago! But thus it ever was. Many of the first shall be last, and many of the last first. How are you employed from five in the morning till nine at night For I suppose you want eight hours’ sleep. What becomes of logic and Latin Is your soul alive and more athirst for God -- I am Your affectionate friend and brother.

I had occasion once before to say to an opponent, ‘You know not to show mercy.’ Yet that gentleman did regard truth and justice. But you regard neither mercy, justice, nor truth. To vilify, to blacken is your one point. I pray God it may not be laid to your charge! May He show you mercy, though you show none I --I am, sir, Your friend and well-wisher.

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

I must premise that I have no objection to the using the words ‘wrath’ (or ‘anger’) and ‘justice’ as nearly synonymous; seeing anger stands in the same relation to justice as love does to mercy, love and anger being the passions (speaking after the manner of men) which correspond with the dispositions of mercy and justice. Whoever therefore denies God to be capable of wrath or anger acts consistently in denying His justice also. You begin: ‘(1) No wrath (anger, vindictive justice) ever was or ever will be in God. If a wrath of God were anywhere, it must be everywhere.’ (Spirit of Prayer, Part I. p. 27.) So it is, as sure as the just God is everywhere. ‘(2) Wrath and pain dwell only in the creatures’ (page 28). Pain is only in creatures. Of wrath we are to inquire farther. ‘(3) To say God ever punished any creature out of wrath is as absurd as to say, He began the creation out of wrath.’ I conceive not. It is not as absurd to say ‘God is angry at the guilty’ as to say ‘God is angry at the innocent.’ Now, it is certain, when God began the creation of man, no guilty men were in being. ‘(4) He must always will that to His creatures which He willed at the creation of them.’ True; and He willed, at the very creation of men, ‘to reward every one as his work should be.’ ‘(5) God is incapable of willing pain to any creature because He is nothing but goodness’ (page 29). You mean, because His goodness excludes justice. 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 Himself.’ It is certain He has not. He is all infinity. Yet that argument will not hold.

You add: ‘“Whom the Lord loveth He chasteneth.” Here you have God's own word for it, nothing but love chasteneth.’ (Page 81.) We know His love chasteneth His children. Of these only God is speaking here, as appears from the latter clause of the sentence. And yet we cannot say even as to them, ‘It is nothing but His love.’ It is mercy mixed with justice. You cite one text more: ‘I have smitten you: yet have ye not returned to Me’ (Amos iv. 9); and say, ‘Now, how is it possible for words to give stronger proof’ (Ibid.) Proof of what Not that God did not punish them, but that ‘in the midst of wrath He remembered mercy.’ To these texts of Scripture (wide enough of the point) you subjoin: ‘The doctrine of Atonement made by Christ is the strongest demonstration that the wrath to be atoned cannot be in God’ (page 85). Who talks of ‘wrath to be atoned’ ‘The wrath to be atoned’ is neither sense nor English, though it is a solecism you perpetually run into (I hope not on purpose to puzzle the cause): that the sin to be atoned cannot be in God we all allow; but it does not affect the question. Once more, to silence all contradiction at once, to stop the mouths of all gainsayers, you say: ‘This (that there is no anger, no vindictive justice in God, no punishment at all inflicted by Him) is openly asserted, constantly affirmed and repeated, in the plainest letter of Scripture.’ Whether this or the very reverse is true will appear from a few out of numberless texts, which I shall barely set' down without any comment and leave to your cool consideration. You say: (1) There is no vindictive, avenging, or punitive justice in God. (2) There is no wrath or anger in God.' (3) God inflicts no punishment on any creature, neither in this world nor that to come. God says, --

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. (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. And according as all intelligent beings are at a less or greater distance from this fountain of all happiness, so they are necessarily more or less miserable or happy. (3) That one part of those punishments will be by fire, than which we have not any revelation more express and positive. And as it is an instance of great goodness in God that the joys of heaven are represented to us under the figurative images of light and glory and a kingdom, and that the substance shall exceed the utmost of our conception; so it is an argument of His strict justice that future punishments are more literally threatened and foretold. (4) The eternity of these punishments is revealed as plainly as words can express it. And the difficulty of that question, ‘What proportion endless torments can bear to momentary sins,’ is quite removed by considering that the punishments denounced are not sanctions entirely arbitrary, but are withal so many previous warnings or declarations of the natural tendency of sin itself. So that an unrepenting sinner must be miserable in another life by a necessity of nature. Therefore he is not capable of mercy; since there never can be an alteration of his condition, without such a change of the whole man as would put the natural and settled order of the creation out of course.

To his Wife Source: The Letters of John Wesley (1756) Author: John Wesley --- [LEWISHAM, January 7, 1756.] Wednesday Afternoon. When I saw you, my dear, I did not expect to have so large a demand made so suddenly upon me. I shall be puzzled to answer it without coming to town on purpose, which I am unwilling to do before I have flushed the Address. [The Address to the Clergy is dated Feb. 6 1756. It was written in the first week of January. Wesley probably spent the week at Lewisham, returning to town on Friday, when the Sermon Register shows that he preached at Zoar, the chapel he had taken over in Southwark in November. See Journal, iv. 140, 141, 143; Works, x. 480-500; Green’s Bibliography, No. 175.] I desire you would give John Spencer [Sometimes spelt ‘Spenser’ by Wesley.] (taking his receipt) or Brother Atkinson (unless you choose to pay Mr. Davenport yourself) what note-money remains in your hands. Unless you can help me out for a month or two, I must borrow some more in town. If you can, you will do it with pleasure. My dear, adieu.

To Jonathan Pritchard Date: LONDON, January 16, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- MY DEAR BROTHER, -- If our brethren at Chester purpose ever to prosecute, they cannot have a fairer opportunity; provided they have a sufficient number of witnesses whose depositions will come home to the point, particularly with regard to those words, ‘You shah have no justice from me.’ Those depositions might be drawn up in the country, and sent up to Mr. I’Anson [See letter of Aug. 8, 1752.] in New Palace Yard, Westminster. The sooner the better; for Term will begin shortly. Delay does much hurt in cases of this kind. Do you hear how the Manchester mob is now [In April 1755, when Wesley was there, the mob ‘raged horribly. This, I find, has been their manner for some time. No wonder, since the good Justices encourage them.’ See Journal iv. 111.] --I am Your affectionate brother. Is Brother Moss gone yet into the Bristall Circuit

To Samuel Furly Date: LONDON February 21, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- DEAR SAMMY, -- There is but one possible way to gain the victory: conquer desire, and you will conquer fear. But as long as you are a slave you must be a coward. Be free therefore, or you can’t be bold. Never write to that person at all, nor of her [The reference is to his love affairs. See letter of March 14.]; and continue instant in prayer. Cut off the right hand and cast it from you; otherwise you will be a poor dastardly wretch all your days, and one sin will punish another till the day of grace is at an end. -- I am Your affectionate brother.

To Ebenezer Blackwell Date: MARLBOROUGH, March 1, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- DEAR SIR, -- I hope the enclosed [See next letter, which was probably enclosed to Blackwell to be forwarded to James West.] will do, for I have not leisure to alter it any more. To make professions does not belong to me; it is quite foreign to my character. Let those who mean nothing talk like Goneril and Regan in King Lear. [Wesley knew his Shakespeare, and annotated the fine quarto copy presented to him by a gentleman in Dublin. The two unworthy daughters make great professions: Goneril: Sir, I love you more than words can wield the matter; Dearer than eye-sight, space, and liberty. Regan: I . . . find I am alone felicitate In your dear highness’s love.] By God’s help I will do what a good subject ought. Wishing Mrs. Blackwell and you all health of soul and body, I am, dear sir, Your affectionate servant.

To Samuel Furly Date: KINGSWOOD, March 14, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- DEAR SAMMY, -- You are sick of two diseases: that affection for a poor silly worm like yourself, which only absence (through the grace of God) will cure [See letters of Feb. 21 and April 16.]; and that evil disease which Marcus Antoninus complains of -- the da . [‘Thirst after books,’ Meditations II. sect. 3. See letter of Nov. 30, 1770.] That you are far gone in the latter plainly appears from your not loving and admiring that masterpiece of reason and religion, the Reflections on the Conduct of Human Life, with Regard to Knowledge and Learning, [Extracts from a work by John Norris, published by Wesley in 1734, 12mo 36 pp. The third edition, issued in 1755, has ‘A Scheme of Books suited to the preceding Reflections’' Wesley alludes to page 33 of the extract: ‘I now intend to follow the advice of the heathen (Marcus Antoninus), as I remembeh t da ‘ (“Rid thyself of the thirst after books”); and to study nothing at all but what serves to the advancement of piety and a good life.’ See letters of April 16, 1756 and Sept. 28, 1745, sect. 21.] every paragraph of which must stand unshaken (with or without the Bible) till we are no longer mortal. If your French book is The Art of Thinking, the author is a very poor tool. But there is none like Aldrich. [Henry Aldrich (1647-1710), Dean of Christ Church, Oxford, 1689. See Journal iii. 391, 459.] I scarce know one Latin writer who says so much in so few words. Certainly I shall not write much on Metaphysics or Natural Philosophy. My life is too far spent. But if you can tall me of anything (not stuffed with Mathematics) which is worth abridging, well. Hutcheson’s compendium is entitled Synopsis Metaphysicae Ontologiam et Pneumatologiam complectens. It is a masterly thing. I believe there is nothing yet extant in Natural Philosophy like the abridgement of the Philosophical Transactions. But an abridgement of that abridgement would be far better. Fight, Sammy, fight. If you do not conquer soon, probably God may send a French army [See letter of March 1 to James West.] to help you. -- I am Yours affectionately.

To Mr. ---- Date: CORK, May 14, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- MY DEAR BROTHER, -- I have consulted the preachers that are with me here, and they have no objection to your proposal; only it might be well if you delayed the putting it in execution till there is another traveling preacher in the Round, because otherwise many of the other Societies will suffer great loss. You should wherever you are take care of one thing: do not puzzle people about the Church. Those that are there, let them continue there, elsee the gain will not countervail the damage. Take care likewise that you do not buy the favor of the world too dear. -- I am Your affectionate brother.

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

The question I would propose is this: Is it prudent, is it just, is it humane, to jumble whole bodies of people together and condemn them by the lump Is it not a maxim now almost universally received that there are good and bad in every society Why, then, do you continually jumble together and condemn by the lump the whole body of people called Methodists Is it prudent (just to touch even on so low a consideration) to be constantly insulting and provoking those who do you no wrong and had far rather be your friends than your enemies Is it consistent with humanity to strike again one who gives no provocation and makes no resistance Is it common justice to treat with such contempt as you have done in the last month’s Review those who are by no means contemptible writers Be persuaded, gentlemen, to give yourselves the pains of reading either Mr. Herbert’s ‘Providence,’ [Wesley was familiar with Herbert, six of whose poems he had turned into hymns for his Hymn-Book published in Charlestown: O sacred Providence, who from end to end, Strongly and sweetly movest! shall I write, And not of Thee, through whom my fingers bend, To hold my quill Shall they not do Thee right (The Temple)] or the verses which Norris entitles ‘The Meditation’ [John Norris (1657-1711), Rector of Bemerton, English Platonist and poet, an idealist of the purest type, sustained by the loftiest inspiration. Professor Sorley says (Cambridge History of English Literature, viii. 348) that ‘he was the only English writer of note who adopted the views of Malebranche. He had thought out -- one may even say he had lived -- the theory for himself.’ Mr. Osmond thinks ‘The Meditation,’ ‘though perhaps a better piece of work technically, is more morbid and low-toned than “The Prophet”’ (Mystical Poets of the English Church, p. 228). See letter of March 14.]; and you will find them scarce inferior either in sense or language to most compositions of the present age. To speak more freely still: where is the justice of coupling the hymns of Methodists and Moravians together Lay prejudice aside, and read with candor but the very first hymn in our first Hymn-Book [Hymns and Sacred Poems, 1739.

To Dorothy Furly Date: LONDON, December 22, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- It is a happy thing if we can learn obedience by the things which we suffer. Weakness of body and heaviness of mind will, I trust, have this good effect upon you. The particular lesson which you have now to learn is to be faithful in comparatively little things, particularly in conversation. God hath given you a tongue: why That you may praise Him therewith; that all your conversation may be, for the time to come, ‘meet to minister grace to the hearers.’ Such conversation and private prayer exceedingly assist each other. By resolutely persisting, according to your little strength, in all works of piety and mercy, you are waiting on God in the old scriptural way. And therein He will come and save you. Do not think He is afar off. He is nigh that justifieth, that sanctifieth. Beware you do not thrust Him away from you. Rather say, My heart would now receive Thee, Lord: Come in, my Lord, come in Write as often and as freely and fully as you please to Your affectionate brother and servant.

2. ‘If you beloved Mr. Vowler [Wesley heard Mr. Vowler preach two thundering sermons at St. Agnes on Sept. 4, 1757, and spent an afternoon with him. ‘He both preaches and lives the gospel.’ He died of fever on July 30, 1758. See Journal, iv. 234, 529.] to be a gracious person and a gospel minister, why, did you not in justice to your people leave them to him’ John Hingeston assured me that Mr. Vowler also had a dear conviction of his being reconciled to God. If so, I could not deny his being a gracious person; and I heard him preach the true though not the whole gospel. But had it been the whole, there are several reasons still why I did not give up the people to him. (1) No one mentioned or intimated any such thing, nor did it once enter into my thought. But if it had, (2) I do not know that every one who preaches the truth has wisdom and experience to guide and govern a flock. I do not know that Mr. Vowler in particular has. He may or he may not. (3) I do not know whether he could or would give that flock all the advantages for holiness which they now enjoy; and to leave them to him before I was assured of this would be neither justice nor mercy. (4) Unless they also were assured of the, they could not in conscience give up themselves to him; and I have nether right nor power to dispose of them contrary to their conscience.

To William Alwood Editor's Introductory Notes: 1759 Source: The Letters of John Wesley (1759) Author: John Wesley --- [3] NORWICH, March 6, 1759. DEAR BILLY,--You spoil my plan. I had appointed, with God's leave, to be at Wakefield on Wednesday, April 18. But you tell me I must be at York. If I must, who can help it! Then I must set out from Epworth that morning, dine at Selby about noon, and so go on in the afternoon for York. But I hope you will begin the building directly. I suppose Dr. Cockburn has my plan. Lose no time. I have some money in my hands for you. The King's business requireth haste. You may still direct your letters to London.--I am Your affectionate friend and brother. To Mr. Will. Alwood, At Mr. John Hall's, In Newgate Street, York.

To Ebenezer Blackwell NORWICH, March 12, 1759. Source: The Letters of John Wesley (1759) Author: John Wesley --- DEAR SIR,--You have entirely satisfied me as to what I was afraid of. [See letter of March 2, and Blackwell's answer. His relations with his wife were easier for the moment.] We are at present upon pretty good terms; and I am not without hope that this good understanding will continue for some time longer. I am sure it will, if He who has the hearts of all men in His hand sees it to be expedient for me. You have never yet spoken to me with more freedom than was agreeable to me. Your freedom is the best proof of your friendship. There are not many that will deal freely with me; nor, indeed, are there many from whom I would desire it, lest it should hurt themselves without profiting me. But I do desire it of you; and do not doubt but it will profit me, as it has done in time past. I know not if in all my life I have had so critical a work on my hands as that wherein I am now engaged. I am endeavouring to gather up those who were once gathered together and afterwards scattered by James Wheatley. [On Nov. 3, 1758, Wheatley had offered him the Tabernacle. Wesley preached there on Dec. 21, and took the lease on the 26th. He found on March 7 that 'the Society, once consisting of many hundred members, was mouldered into nothing.' See Journal, iv. 290-6, 301.] I have reunited about seventy of them, and hope this evening to make up an hundred. But many of them have wonderful spirits, having been always accustomed to teach their teachers; so that how they will bear any kind of discipline I cannot tell.

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

None is excused unless sick; in which case he is provided gratis both with advice and medicines. (8) And, in order to assist them in things of the greatest concern (besides a sermon every Sunday and Thursday), they have a large Bible chained on one side of the chapel, which any of the prisoners may read. By the blessing of God on these regulations the prison now has a new face: nothing offends either the eye or ear; and the whole has the appearance of a quiet, serious family. And does not the Keeper [Samuel Johnson, in his Lives of the Poets, says that Abel Dagge, the keeper, treated savage with the utmost tenderness and civility, when confined in Newgate jail, Bristol, for debt. Dagge was one of the firstfruits of Whitefield's ministry in Bristol prison in 1737, and adorned his profession. see Journal, ii. 173; Life and Times of the Countess of Huntingdon, ii. 356-7; and letter of May 7, 1739.] of Newgate deserve to be remembered full as well as the Man of Ross? May the Lord remember him in that day! Meantime will not one follow his example? --I am, sir, Your humble servant.

I hear poor Mr. Walker is near death. [Samuel Walker, of Truro. He died at Blackheath on the 19th.] It seems strange that, when there is so great a want of faithful labourers, such as him should be removed; but the will of God is always best, and what He does we shall know hereafter! I have been for some days with Mr. Grimshaw, an Israelite indeed. A few such as him would make a nation tremble. He carries fire wherever he goes. Mr. Venn informs me that Mr. Whitefield continues very weak. [Whitefield took a serious cold in Bristol, and was laid aside in March and April. He was an invalid for twelve months, and obliged with a few exceptions to refrain from preaching. See Tyerman's Whitefield, ii. 441-3.] I was in hope, when he wrote to me lately, that he was swiftly recovering strength. Perhaps, sir, you can send me better news concerning him. What need have we, while we do live, to live in earnest!--I am, dear sir, Your affectionate servant. If you have not a mind for me to write again, you must not write yourself. For about a fortnight I shall be at or near Leeds.

To Matthew Lowes Date: LONDON, September 8, 1761. Source: The Letters of John Wesley (1761) Author: John Wesley --- MY DEAR BROTHER,--If local preachers who differ from us will keep their opinions to themselves, then they may preach in our Societies; otherwise they must not. And upon this condition we are all willing to receive William Darney into connexion with us. The sooner you set out for Whitehaven the better. The Society there need not be frightened at a married preacher, considering we have paid forty pounds of their debt out of the collection. And if the expense for wives be too heavy, I will help them out. Do all you can to propagate the books in that circuit and to fulfil the office of an Assistant.--I am, with love to Sister Lowes, Your affectionate friend and brother. [See letters of March 6, 1759 (to him), and Oct. 30, 1761.] Mr. Lowes, At the Orphan House, Newcastle-upon-Tyne.

To Ebenezer Blackwell Source: The Letters of John Wesley (1762) Author: John Wesley --- [6] DUBLIN, July 28, 1762. DEAR SIR,--It was seven or eight weeks before I could prevail upon any of our brethren in England to let me know whether 'Mr. Blackwell, an eminent banker, died at his house in Lewisham or not.' John Maddern was the first who occasionally told me he was alive. Now, a messenger of good news should be rewarded. But what can be done for this poor man, in truth I cannot tell. He hinted at a distance as if he would be much obliged if I would be bound for his behaviour. But how could I be bound for a thousand pounds who am not worth a groat I could not, therefore, but advise him to give up the thought of being in a banker's shop; as I see no manner of probability of his procuring such sureties as are requisite. Indeed, I heartily wish he was in any way of business, as he is capable of almost anything. The people in this kingdom have been frightened sufficiently by the sickness and by the Levellers, whose design undoubtedly was deep-laid, and extended to the whole kingdom. But they broke out too soon: nothing should have appeared till a French or Spanish squadron came. The nation is not now in the same state as it was in 1641. Then there were not four thousand soldiers in the kingdom: now there are near twenty thousand. I hope you and yours have escaped the general disorder or have found it a blessing. It little matters whether we escape pain or suffer it, so it be but sanctified. Without some suffering we should scarce remember that we are not proprietors here, but only tenants at will, liable to lose all we have at a moment's warning. Happy it were if we continually retained a lively impression of this on our minds; then should we more earnestly seek that portion which shall never be taken from us. In two or three days I am likely to embark in order to meet our brethren at Leeds. There I hope to have it under your own hand that both you, Mrs. Blackwell, Mrs. Dewal, and Miss Freeman are alive in the best sense.--I am, dear sir, Your affectionate servant.

To his Brother Charles Date: LONDON, February 26, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- DEAR BROTHER,--I perceive verba fiunt mortuo [Plautus’s Poenulus, IV. ii. 18: ‘Words are wasted on a dead man.’]; so I say no more about your coming to London. Here stand I; and I shall stand, with or without human help, if God is with me. Yesterday Mr. Madan and I with a few more gave the full hearing to the famous Turk and his associate. [See letter of Feb. 8.] He is an exquisite wretch; was originally a Spanish Jew, afterwards a Turk, then a Papist, then a Jew again, then a Protestant, and now at last (under Mr. Lombardi’s wing) a zealous Papist! Concerning his companion we are still in doubt. We fear he is little better; though we cannot prove it. Mr. Gaussen tells us the stroke will come to-morrow evening; the rest say not till Monday. [The earthquake which Bell prophesied. The Gaussens were London friends. See C. Wesley’s Journal, ii, 217; and previous letter.] Let us live to-day! I labor for peace; but they still make themselves ready for battle. Peace be with you and yours! Adieu!

To his Brother Charles Date: LONDON, March 6, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- DEAR BROTHER, -- To-morrow I set out for Norwich, which I have delayed as long as possible. I am likely to have rough work there; but the turbulent spirits must bend or break. [He spent ‘a few quiet, comfortable days . . . without any jar or contention.’ See Journal, v. 10.] That story of Thomas Maxfield is not true. But I doubt more is true than is good. He is a most incomprehensible creature. I cannot convince him that separation is any evil, or that speaking in the name of God when God has not spoken is any more than an innocent mistake. I know not what to say to him or do with him. He is really mali caput et fons.[See letter of Dec. 23, 1762.] Mr. Neal has grievously peached his associates. But I shall not hastily saddle myself with him and his seven children. The week after Easter week I hope to visit the classes in Bristol, or the week following. James Morgan is love-sick, John Jones physic-sick: so that I have scarce one hearty helper but La. Coughlan. [Lawrence Coughlan. See letters of March 6, 1759 (to Matthew Lowes), and Aug. 27, 1768.] We join in love to you both. Adieu!

To the Countess of Huntingdon Source: The Letters of John Wesley (1763) Author: John Wesley --- [LONDON, March 20, 1763.] MY LADY, -- For a considerable time I have had it much upon my mind to write a few lines to your Ladyship; although I cannot learn that your Ladyship has ever inquired whether I was living or dead. By the mercy of God I am still alive, and following the work to which He has called me; although without any help, even in the most trying times, from those I might have expected it from. Their voice seemed to be rather, ‘Down with him, down with him, even to the ground.’ I mean (for I use no ceremony or circumlocution) Mr. Madan, Mr. Haweis, [Dr. Thomas Haweis (1734-1820) was Madan’s curate at the Lock Hospital. He became Rector of All Saints’, Northampton; and had charge of Lady Huntingdon’s College, and managed several of her chapels. He was a director of the London Missionary Society.] Mr. Berridge, and (I am sorry to say it) Mr. Whitefield. Only Mr. Romaine has shown a truly sympathizing spirit and acted the part of a brother. I am the more surprised at this, because he owed me nothing (only the love which we all owe one another); he was not my son in the gospel, neither do I know that he ever received any help through me. So much the more welcome was his kindness now. The Lord repay it sevenfold into his bosom! As to the prophecies of those poor, wild men, George Bell and half a dozen more, I am not a jot more accountable for them than Mr. Whitefield is; having never countenanced them in any degree, but opposed them from the moment I heard them. Neither have these extravagances any foundation in any doctrine which I teach. The loving God with all our heart, soul, and strength, and the loving all men as Christ loved us, is and ever was, for these thirty years, the sum of what I deliver, as pure religion and undefiled. However, if I am bereaved of my children, I am bereaved! The will of the Lord be done! Poor and helpless as I am, Thou cost for my vileness care: Thou hast called me by my name! Thou cost all my burdens bear.

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

The usual preaching may be at Combe on Saturday evening, and at the Grove on Sunday morning. I bear the rich, and love the poor; therefore I spend almost--all my time with them!--My dear sister, adieu! Write to me at London, and write freely.

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

To Thomas Rankin Source: The Letters of John Wesley (1764) Author: John Wesley --- [23] LONDON, November 6, 1764. DEAR TOMMY,--If the Crowan or Buryan Society are able to bear the expense of building themselves, we have no objection; but we must not increase our debt this year. This is what we determined. If you do build, build large enough. In general, we do not pay rent out of the public stock, but get help from friends in the circuit. For once we may allow forty shillings. I shall write to Plymouth Dock this post. I hope John Catermole (a sound man) will come and help you. I shall either mend William Darney or end him. He must not go on in this manner. Spread the little tracts wherever you go. You know the solid good which results therefrom. Go on; spend and be spent for a good Master.--I am, dear Tommy, Your affectionate friend and brother.

But I do not think it is enough for us not to quarrel: I am persuaded we may help each other. Why not O beware of bigotry! of an undue attachment to opinions or phrases! You of all men ought to fly from this; as you appear to be designed by Divine Providence for an healer of breaches, a reconciler of honest but prejudiced men, and an uniter (happy work!) of the children of God that are needlessly divided from each other. Perhaps your very opinion and way of speaking may enable you to do this among those to whom I have no access; as my opinion and way of speaking enable me to calm those who would not give you so favourable an hearing. In the name of Him that has shown you mercy, I beseech you show this mercy to your brethren! Soften and sweeten as far as in you lies their rugged or bitter spirits! Incite them everywhere to insist upon the one point--Faith that worketh by love, or (in other words) Christ enlightning, justifying, sanctifying, reigning in the believing soul. 'Oh, but Mr. Hervey says you are half a Papist.' What if he had proved it too What if he had proved I was a whole Papist (though he might as easily have proved me a Mahometan). Is not a Papist a child of God Is Thomas a Kempis, Mr. De Renty, Gregory Lopez gone to hell Believe it who can. Yet still of such (though Papists) the same is my brother and sister and mother. I have waited a fortnight for a passage to Dublin, but am now determined to move toward Scotland first. If you should favour me with a few lines, please to send direct to Newcastle-upon-Tyne. Peace be with you both.--I am, dear sir, Your affectionate brother and servant. To the Rev. Mr. Newton, At Oulney, Bucks.

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

To Christopher Hopper Source: The Letters of John Wesley (1765) Author: John Wesley --- [19] LONDON, December 17, 1765. MY DEAR BROTHER,--I am glad you have been at Edinburgh, especially on so good an errand. But I wonder T. Olivers [Olivers had been appointed to Glasgow in August.] ever disappointed them at Musselburgh. It is bad husbandry to neglect old places in order to preach at new. Yet I am informed he has been useful in Scotland. Whether he should now go to Glasgow or delay it a little longer I have left to T. Taylor's [Taylor was Assistant in Edinburgh. See Wesley's Veterans, vii. 43-4; and letter of July 8, 1766.] choice. If you can spare Moseley Cheek six or eight days, let him visit poor Dunbar. If Brother Williams's affairs are not made up, he should not stay at so public a place as Edinburgh. On one condition--that Michael [Michael Fenwick. See letter of Sept. 12, 1755, to Ebenezer Blackwell.] will make it a point of conscience to follow your directions in all things, great and small--I consent to his staying at Newcastle. If he is guideable, he may do well. O cure him of being a coxcomb!--I am Yours affectionately. To Mr. Hopper, At the Orphan House, Newcastle-upon-Tyne.

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.)

(1) And, first: 'He has no mercy on his opposers. They pass with him under no other title than that of the devil's servants and the devil's children.' (Ibid.) This is far from true. Many have opposed and do oppose me still, whom I believe to be children and servants of God. 'We have seen him dispatching the principal of these children of the devil without mercy to their father' (page 199). No, not one. This has been affirmed over and over, but never proved yet. I fling about no exterminating judgements of God; I call down no fire from heaven. 'But it would be for the credit of these new saints to distinguish between rage and zeal.' That is easily done. Rage is furious fire from hell; zeal is loving fire from heaven. (2) 'If what has been said above does not suffice, turn again to Mr. Wesley's Journals: "Mr. Simpson, while he was speaking to the Society against my brother and me, was struck raving mad"' (page 200). He was so before an hundred witnesses, though I was the last to believe it. 'But it seems God is at length entreated for him, and has restored him to a sound mind.' And is my relating this fact an instance of 'dooming men to perdition' (3) 'John Haydon cried aloud, "Let the world see the just judgement of God"' (page 201). He did. But let John Haydon look to that. It was he said so, not I. (4) 'I was informed of an awful providence. A poor wretch, who was here the last week, cursing and blaspheming, and labouring with all his might to hinder the word of God, had afterwards boasted he would come again on Sunday, and no man should stop his mouth then. But on Friday God laid his hand upon him, and on Sunday he was buried.' (Page 202.) And was not this an awful providence But yet I do not doom even him to perdition. (5) 'I saw a poor man, once joined with us, who wanted nothing in this world. A day or two before, he hanged himself, but was cut down before he was dead. He has been crying out ever since, God had left him because he had left the children of God.' This was his assertion, not mine. I neither affirm nor deny it.

'The common opinion is that this respects another life, as he enforces his argument by this observation: "Now we see through a glass darkly; but then face to face: now we know in part; but then shall we know, even as also we are known"' (page 99). 'But the Apostle means charity is to accompany the Church in all its stages, whereas prophecy and all the rest are only bestowed during its infant state to support it against the delusions and powers of darkness' (page 100). 'The Corinthians abounded in these gifts, but were wanting in charity. And this the Apostle here exposes by proving charity to be superior to them all both in its qualities and duration. The first three verses declare that the other gifts are useless without charity. The next four specify the qualities of charity. The remaining six declare its continuance,--"Charity 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." In the next verse he gives the reason,--"For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away": that is, when that Christian life, the lines of which are marked out by the gospel, shall arrive to its full vigour and maturity, then the temporary aids, given to subdue prejudice and to support the weak, shall, like scaffolding, be removed. In other words, when that Christian life, wherein the Apostles and first Christians were but infants, shall arrive to its full vigour and maturity in their successors, then miracles shall cease.' (Page 102.) But I fear that time is not yet come. I doubt none that are now alive enjoy more of the vigour and maturity of the Christian life than the very first Christians did.

To Peggy Dale Date: PORTPATRICK, March 29, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- MY DEAR PEGGY,--Those you mention are Israelites indeed, to whom you will do well to speak with all freedom. A few more in Newcastle are of the same spirit; although they are but few in whom the gold is free from dross. I wish you could help poor Molly Stralliger. I am often afraid for her lest she should be ignorant of Satan's devices and lose all that God had wrought in her. Do you still find a witness in yourself that God has purified your heart from sin Do you never feel any return of pride, or anger, or self-will, or foolish desire Do you steadily endure, seeing Him that is invisible Are you always sensible of His loving presence Are you constantly happy in Him Does He keep you sleeping and waking, and make your very dreams devout O stand fast in glorious liberty! And be sure to remember daily, my dear sister, Your affectionate brother.

To Robert Costerdine Source: The Letters of John Wesley (1767) Author: John Wesley --- CANTERBURY, November, 26, 1767. MY DEAR BROTHER,--I am glad you have spent a little time at Whitehaven: the poor people there need every help. There and in every other large town both you and your fellow labourers should take care of those two principal points: (1) to instruct the children; and (2) to visit the parents from house to house, according to the plan laid down at the last year's Conference. Then you will see the fruit of your labour, and the work of the Lord will prosper in your hands. Wherever you are, you should encourage the people to read as well as to pray. And to that purpose it is well to carry little books with you. Peace be with your spirit!--I am Your affectionate friend and brother.

To James Oddie Date: LONDON, February 14, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- DEAR JEMMY,--I require William Ellis [Oddie's third colleague at Newcastle.] to go into the Dales (if he is not gone already) without delay. Otherwise I require you to forbid his preaching in any of our Societies. Push on the collection in God's name! I think you will not easily stop short of seven hundred. [See letters of Jan. 12 and 15.] It is not right, Jemmy; it is not right. They envy the rooms of those poor girls, [The Misses Dale at the Orphan House.] and want at all hazards to thrust them out. I wrote to Molly Dale on Saturday in haste; but to-day I have wrote her my cooler thoughts. Peace be with you and yours.--Dear Jemmy, adieu

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.

To Christopher Hopper Date: MANCHESTER, March 29, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- DEAR CHRISTOPHER,--I see no help for it. What must be must be. You must go point-blank to York, Leeds, and Bradford. Our rich men subscribe twenty shillings a year. And neither Brother Boardman, Brisco, Bumstead, nor Oliver can move them. They want a hard-mouthed man. Get you gone in a trice. Show them the difference. I beg of you either mend them or end them. Let this lumber be removed from among us.--I am Ever yours.

To Christopher Hopper Date: BRISTOL, October 1, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- Truly, Christopher, I am at my wits' end. I know not what can be done. Possibly you may instruct me. The poor man is an incorrigible coxcomb. His last exploit with Mr. Oastler's niece has pinned the casket. I cannot imagine what can be done with him or how he can be trusted anywhere. He can be in no part of the South or West of England; neither my brother nor many others could suffer it. There is no vacancy in the North of England; and wherever he has been there, they are sick of him. I ask you again, Where can he be, where he will not do mischief In any part of Scotland or of Ireland If the time was come for my voyage to Ireland, I would take him with me, and drop him there.--I am, with love to Sister Hopper, Your affectionate friend and brother.

Ought I not to add that there were some of our brethren who did not answer my expectations I knew they were able to assist me largely; and I flattered myself they were not less willing than able, as they owed me their own souls also, and this was the first favour of the kind which I had requested of them. Let me be excused from saying any more of what is past. Let them now drop all excuses and objections, and show they love me and their brethren and the work of God not in word only but in deed and in truth. Let me have joy over you, my brother, in particular. You have a measure of this world's goods. You see your brother hath need. I have need of your help, inasmuch as the burthens of my brethren are my own. Do not pass by on the other side, but come and help as God has enabled you. Do all you can to lighten the labour and--strengthen the hands of Your affectionate brother.[An identical letter, addressed to Mr. Mark Middleton, was in the hands of Mr. George Stampe, dated Dec. 7, 1768.]

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

To Christopher Hopper Date: LONDON, January 5, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR BROTHER,--If Joseph Cownley or you have a mind to step over to New York, I will not say you nay. I believe it would help your own health and help many precious souls. Tho. Taylor is very well at Alnwick. However, if you could raise a little money for his family I should be glad. Now let us see what you can do in the Grand Affair, the Lord being your Helper. I shall doubt whether your name be Christopher Hopper if Birstall Circuit does not subscribe more [Another hand has written above this in faded ink, 'Towards paying the General Debt.'] this year than the last. And take honest Tommy Lee and Daniel Bumstead by the hand. Go on in the name of the Lord. Speak, and speak again. Take no denial. Be as active as Sister Hopper would be if she was in your place. You love to do whatever contributes to the comfort of Your affectionate friend and brother.

To Philothea Briggs Date: LONDON, February 25, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- DEAR PHILLY,--You have no need to take thought for the morrow: as your day so your strength will be. With regard to little compliances, I should be of Miss March's mind; only, if we begin, we know not where we shall stop. If you plead your conscience for not complying with anything, you must use the most mild and respectful expressions you possibly can, and God will order all things well. You will want no help which is in the power of, dear Philly, Yours affectionately.

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

To Professor John Liden, of Lund Date: LONDON, November 16, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- To answer those questions throughly would require a volume. It is partly done in the little tracts: on the points wherein they are defective I will add a few words as my time permits. 1. There are many thousand Methodists in Great Britain and Ireland which are not formed into Societies. Indeed, none are but those (or rather a part of those) who are under the care of Mr. Wesley. These at present contain a little less than thirty thousand persons. 2. The places at which there is constant preaching (three or four times a week at least) are the Foundery near Moorfields, the French Church [in West Street] near the Seven Dials (at these two places there is preaching every morning and evening), the French Church in Spitalfields, the Chapel in Snowsfields, Southwark, the Chapel in Wapping, and one not far from Smithfield. 3. They have many schools for teaching reading, writing, and arithmetic, but only one for teaching the higher parts of learning. This is kept in Kingswood, near Bristol, and contains about forty scholars. These are all boarders, and might be abundantly more, but the house will not contain them. The Rules of Kingswood School give an account of the books read and the method pursued therein. 4. I believe some of the best preachers are James Morgan, Peter Jaco, Jos. Cownley, T. Simpson, John Hilton, John Pawson, Alex. Mather, Tho. Olivers, Sam. Levick, Duncan Wright, Jacob Rowell, Christopher Hopper, Dan. Bumstead, Alexander M'Nab, and William Thompson. Each of these preachers has his food wherever he labours and twelve pounds a year for clothes and other expenses. If he is married, he has ten pounds a year for his wife. This money is raised by the voluntary contributions of the Societies. It is by these likewise that the poor are assisted where the allowance fixed by the laws of the land does not suffice. Accordingly the Stewards of the Societies in London distribute seven or eight pounds weekly among the poor.

To Professor John Liden, of Lund Date: THE FOUNDERY, November 30, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- DEAR SIR,--Though I hope shortly to have the pleasure of seeing you, yet I cannot but write a line to return you thanks for your favour of the 24th instant. If any other of the tracts which we have written or published would be acceptable to you, I will order them to be sent to Mr. Ley's, or any other place which you are pleased to appoint. Never was there anything which I less desired or expected some years since than virum volitare per ora, [Virgil's Georgics, iii. 9: 'To hover on the lips of men.'] having from my infancy loved silence and obscurity. But we came not into the world to do our own will. Happy are we if we are always ready to do and to suffer the will of Him that sent us! Desiring a remembrance in your prayers, I remain, dear sir, Your affectionate servant.

Some time ago, since you went hence, I heard a circumstance which gave me a good deal of concern--namely, that the College or Academy in Georgia had swallowed up the Orphan House. Shall I give my judgement without being asked? Methinks friendship requires I should. Are there not, then, two points which come in view--a point of mercy and a point of justice? With regard to the former, may it not be inquired, Can anything on earth be a greater charity than to bring up orphans? What is a college or an academy compared to this? unless you could have such a college as perhaps is not upon earth. I know the value of learning, and am more in danger of prizing it too much than too little. But still, I cannot place the giving it to five hundred students, on a level with saving the bodies, if not the souls too, of five hundred orphans. But let us pass on from the point of mercy to that of justice. You had land given and collected money for an Orphan House; are you at liberty to apply this to any other purpose--at least, while there are any orphans in Georgia left? I just touch upon this, though it is an important point, and leave it to your own consideration whether part of it at least might not properly be applied to carry on the original design. In speaking thus freely on so tender a subject, I have given you a fresh proof of the sincerity with which I am Your ever affectionate friend and brother.

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

To Philothea Briggs Date: DUBLIN, March 30, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR PHILLY,--So poor, tempted, disconsolate Nancy Bolton was sent to London for your sake also! She was sent to you among others to quicken your expectations of the great salvation. And what is it our Lord calls you to now Whereunto thou hast attained hold fast! You may undoubtedly lose what God has given; but you never need. Is not His grace sufficient for you Is not His strength made perfect in weakness Indeed, you shall pass through the fire; but lean upon Him, and the flames shall not kindle upon you. You shall go through the waters; but keep hold on Him, and the floods shall not run over you. Suffer all, and conquer all. In every temptation He keeps you to prove His utmost salvation, His fullness of love I Be exceeding wary in your conversation, that it may be worthy of the gospel of Christ. Let not the liveliness of your spirit lead you into levity; cheerful seriousness is the point you are to aim at. And be willing to suffer with Him, that you may reign with Him. Deny yourself, take up your cross daily, and follow Him.--My dear Philly, I am Yours affectionately. While I am in Ireland you need only direct to Dublin.

To George L. Fleury Date: LIMERICK, May 18, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- REVEREND SIR,--1. In June 1769 I spent two or three days at Waterford. As soon as my back was turned, you valiantly attacked me, I suppose both morning and afternoon. Hearing, when I was there two or three weeks ago, that you designed me the same favour, I waited upon you at the cathedral on Sunday, April 28. You was as good as your word: you drew the sword, and in effect threw away the scabbard. You made a furious attack on a large body of people, of whom you knew just nothing. Blind and bold, you laid about you without fear or wit, without any regard either to truth, justice, or mercy. And thus you entertained both morning and evening a large congregation who came to hear the words of eternal life.' 2. Not having leisure myself, I desired Mr. Bourke to wait upon you the next morning. He proposed our writing to each other. You said, No; if anything can be said against my sermons, I expect it shall be printed: let it be done in a public, not a private way.' I did not desire this; I had much rather it had been done privately. But, since you will have it so, I submit. 3. Your text was, I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.' (Acts xx. 29-30.) Having shown that St. Paul foresaw these false teachers, you undertake to show, (1) the mischiefs which they occasioned; (2) the character of them, and how nearly this concerns a set of men called Methodists. (First Sermon, pp. 1-4 ) 4. Against these false teachers, you observe, St. Paul warned the Corinthians, Galatians, Colossians, and Hebrews (pages 5-8). Very true; but what is this to the point Oh, much more than some are aware of! The insinuation was all along just as if you had said: I beseech you, my dear hearers, mark the titles he gives to these grievous wolves, false apostles, deceitful workers, and apply them to the Methodist teachers. There I give them a deadly thrust.'

They who feel less, certainly suffer less; but the more we suffer, the more we may improve; the more obedience, the more holiness, we may learn by the things we suffer. So that, upon the whole, I do not know if the insensible ones have the advantage over us. If you wrote more than once in three months, it would not be amiss. Few are more tenderly concerned for you than, my dear Miss Bishop, Your affectionate brother. PS.--You need only direct to Dr. C-- To Miss Bishop, Near Lady Huntingdon's Chapel, In Bath.

To Ann Bolton Date: PEYBROKE, August 25, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR SISTER,--Now you make me amends. Your affectionate letter gave me unspeakable satisfaction. I am glad you have been with Sister Iles. She is a jewel. Is she going to be married or not I am glad likewise that you have better health; surely He will withhold from you no good thing! But I cannot tell you how glad I am that your love is not grown cold. Perhaps our wise Lord may sometimes make that love a balance against the temptations you speak of. You certainly have need to watch in all things; otherwise you would suffer loss. And you have need to be always active and zealous for God, forgetting yourself and simply following Him. But one caution I would give my dear friend. Do not spend too much time at once in any company. An hour at a time is generally enough; and if we spend more, it is less useful. O how I long for patience to have its perfect work in you, that you may be perfect in Him, and lacking nothing! I will pardon your past delay only on one condition, that you quickly write again. Let not your works of mercy rob you of time for private prayer; and fail not then especially to remember, my dear Nancy, Yours affectionately.

To Joseph Benson Date: LONDON, October 11, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- DEAR JOSEPH,--Here, in this very point, is your mistake. You was as really a believer when you came to Kingswood as you are now. Five-and-thirty years since, hearing that wise man Mr. Spangenberg describe the fruits of faith, I immediately cried out, 'If this be so, I have no faith.' He replied, 'Habes fidem, sed exiguam.' This was then your case too. It is not strange that you are seldom satisfied by my letters; for I use few words, and you are not to be satisfied but by many. You want me to think for you. That is not my design. I would only help you to think.--I am, dear Joseph, Yours affectionately.

To Mary Stokes Date: ABERDEEN, May 1, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--Sally James [See letters of Feb. 11 and Sept. 20.] is a letter in my debt. I have had but one letter from her since I left Bristol: and that I answered almost as soon as I received it. I a little wondered at not hearing from you; but as I know both the constancy and tenderness of your affection, there was no danger of my imputing it to ingratitude. I think your present exercise, though it is one of the most trying, is one of the most profitable which a good providence could prepare for you. And it will probably be one means of plucking a brand out of the burning, of saving a soul alive. Oh what would not one do, what would not one suffer, for this glorious end! You certainly have good reason to--hope; for any that feels himself a sinner will hardly perish, more especially if he sees where to look for help and is willing to give up every plea beside. You are never to put repentance and faith asunder; the knowledge of your emptiness and His fullness. Naked, and blind, and poor, and bare, You still your want of all things find. But at the same instant (such is the mystery of Christian experience) you can say, Jesus, I all things have in Thee! Our blessed Lord carries on His work in our souls by giving us either to do or to suffer. Hitherto you are led most in the latter of these ways. I expect, when you have more to do for Him, you shall suffer less. Every morning and frequently in the day you are very near to, my dear sister, Your affectionate brother.

To Thomas Wride Date: OTLEY, June 30, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- DEAR TOMMY,--How poor John Smith has lost himself and given occasion to the enemy to blaspheme! I do not see that he can any longer remain with us as a travelling preacher. It seems his best way would be quietly to return to his business. Tho. Dixon or Jo. Wittam may bring over your accounts to the Conference. Be exact in everything!--I am, dear Tommy, Your affectionate friend and brother.

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

To Thomas Wride Date: COLCHESTER, November 5, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- DEAR TOMMY,--You was in the right. Let the allotment for the wives of the preachers (at least for the present) stand as it did before. It seems to me that the alteration made in the travelling-plan by Brother M'Nab is wise and well grounded. I advise you to adhere thereto till you see some good reason to the contrary. You are the Assistant, [Wride was at Newry, with John Murray as one of his colleagues. Alexander M'Nab was at Londonderry. See letter of Dec. 16 to Wride.] not Brother Pepper: you need suffer none to ride over your head. Only be mild! I require John Murray to follow the same plan. If he does not, I will let him drop at once. I suspect the hives to be what we call the nettle rash. I know nothing that helps it but rubbing the part with parsley. --I am, dear Tommy, Your affectionate friend and brother.

To Philothea Briggs Date: LONDON, November 22, 1772 Source: The Letters of John Wesley (1772) Author: John Wesley --- There are a thousand instances wherein it is not possible literally to make restitution. All that we can advise in the case you mention is (1) Let him that stole steal no more, let him be from this hour rigorously just; (2) let him be a faithful steward of the mammon of unrighteousness, restoring all he can to God in the poor.

To Ann Boron Date: LONDON, February 18, 1773. MY DEAR SISTER,-- Source: The Letters of John Wesley (1773) Author: John Wesley --- In doing and bearing The will of our Lord, We still are preparing To meet our reward. It is very possible you may be ‘as sorrowful yet always rejoicing’; you may ‘suffer with Him,’ and yet in everything give thanks. You will as long as your whole heart and your whole life are devoted to God. I am concerned on account of poor William Brammah [See letter of Nov. 28, 1772]. He cannot, he will not take advice. Spirituous liquors in all dropsical disorders are deadly poison. Indeed, they give a little present ease; but they lay the foundations for ten times more pain than that which they remove. I say once more (1) let him wholly abstain from these; (2) let him never scream, or preach too long; (3) let him eat early and light suppers; (4) let him never sit up till ten: and he will be as well able to preach in the morning as I am. On Monday, March 8, I hope to be at Newbury; on Monday, 15th, at Stroud; on Tuesday, the 16th, at Worcester. You will contrive to be with me where you can. I do not find any fault with you at present; only I am afraid you are not careful enough of your health. Otherwise I rejoice that I have confidence in you in all things.--I am, my dear Nancy, Your ever affectionate brother.

To Mrs. Bennis Date: DUBLIN, April 1, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- I fear you are too idle: this will certainly bring condemnation. Up, and be doing! Do not loiter. See that your talent rust not: rather let it gain ten more; and it will, if you use it [On March 16 she had written of herself as ‘the same poor, tottering, feeble creature’]. You are permitted to be in heaviness to humble and prove you yet more. Then you shall come forth as gold. If you love me, you will both write and speak freely to, my dear sister, Your affectionate.

To Richard Locke Date: LONDONDERRY, May 28, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR BROTHER,--Your letter reached me yesterday. I am sorry for William Sparks; but pride must have a fall. T. Johnson has better work. He never sent down John Pawson [Pawson was at Bristol] (nor would he have been sent) on any such errand. They are two pious men. I am not without hope that Joseph Jones will recover, if he is at present a little out of the way. Sam. Stevens is a poor man indeed! 'Tis well if he has not fallen to rise no more. Mr. Furz [John Furz, Assistant at Brecon. See heading to letter of Oct. 23, 1759] is a man of an unblameable behavior; but he must not look to escape slander more than his neighbors. It is your part to go straight forward, neither looking to the right hand nor to the left. Possibly, if I live till autumn, I may call upon you at Burnham! Press on for the whole image of God.--I am Your affectionate brother.

To Mrs. Woodhouse Date: LEWISHAM, NEAR LONDON, July 30, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--I am sorry for poor Mr. Fletcher [See letter of April 1 to her]; but still more for poor Mary Meggot [Was she the widow of Samuel Maggot See Journal, v. 465; and letter of Feb. 10, 1783], of whom I expected [better] things. She may now keep the room for her new guests, for certainly we shall have nothing to do with them. The point they aim at is this--to make Calvinists. Our point is to make Christians. They endeavor to convert men to the dear Decrees; we to convert them to God. In every place they have used their whole strength in opposition to us. But you and many more will not be tossed to and fro with every wind of doctrine. Stand fast in the truth which you have received, and be not removed from the hope of the gospel. I desire the building [The chapel at Misterton] may be finished without delay. Follow after all the fullness of the promises. My wife joins with me in love to you, with, my dear sister, Your affectionate brother.

To John Valton Source: The Letters of John Wesley (1773) Author: John Wesley --- BRADFORD (UPON AVON), September 29, 1773. MY DEAR BROTHER,--All is well. Persons enough offer for the place [To take charge of Wesley’s Book-Room in London. See letters of Sept. 20 and Oct.20] who know it is easier by far than that of a merchant’s clerk. Am in no haste to change. Probably I shall do nothing more till I come to London. You was present at the Conference, and heard what was then said concerning unqualified preachers. I think Rd. Packer [Richard Packer came to London from Northamptonshire, was verted at the Foundery, and became a prosperous builder in Mile End. See Stevenson’s City Road Chapel, pp. 477-8] is as weak as most. Yet he has been often useful; and, what is stranger, in several places they are fond of him!--I am Your affectionate brother. I hope to be in town this day se'nnight.

To his Brother Charles Date: LONDON, January 13, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- DEAR BROTHER,--Probably, if I live another year, I may need Mr. Wathen again; but as yet it is not easy to determine. However, I am at present perfectly well. Your advice with regard to Mr. D[avis] is good. He is very quiet, but not very useful To tell you my naked thoughts (which I do not tell to every one), I have talked with Ralph Mather again and again. I think verily I never met with such another man. I am much inclined to think (though he is not infallible, neither of an uncommon natural understanding) that he is now as deep in grace as G. Lopez was. I mean Dr. Boyce. I am glad Charles is at home. [But why should you not have him to your hour is the question. You are a man!] No truth in it at all. A mere Georgian story. I think God raised up out of the dust T. Olivers in the room of poor decrepit Walter Sellon. The conclusion of his book is noble: true, strong oratory. Goldsmith’s History and Hooke’s are far the best. I think I shall make them better. My view in writing history (as in writing philosophy) is to bring God into it. When I talk with Ralph Mather, I am amazed and almost discouraged. What have I been doing for seventy years! Peace be with you and yours! Adieu.

To Isaac Twycross Date: LONDON, January 18, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- DEAR ISAAC,--I have not received any letter from you since I saw you in London. There is no danger that I should be displeased at any one for speaking freely to me. You have known me long enough to know this. I speak just what I think to all, and I would have all speak so to me. I advise you, Let not mercy or truth forsake you whatever company you are in; but bind them about your neck and write them on the table of your heart!--I am Your affectionate brother. To be left at Mr. Bold’s [See letter of May 6 to Charles Wesley], In Brecon.

There have undoubtedly been instances of real friendship among Jews, yea and among heathens, who were susceptible of it: but they were by no means wicked men; they were men fearing God and working righteousness according to the dispensation they were under. I apprehend wicked men, under whatever dispensation, to be absolutely incapable of true friendship. By wicked men I mean either men openly profane or men void of justice, mercy, and truth. There may be a shadow of friendship between those, whether of the same or of different sexes. But surely the substance is wanting; in all my experience I have found no exception to this rule. After an acquaintance of four-and-thirty years, I myself cannot have freedom with Miss Johnson. Yet I know not but you may. In most respects she judges truly, although her natural understanding is not strong. Miss Newman's is: the more you know her the more you will taste her spirit. The others you mention want a little more age and experience; then they might make companions for you.

To Mr. Hopper, At the Orphan House, Source: The Letters of John Wesley (1774) Author: John Wesley --- Newcastle-upon-Tyne.

To Ann Bolton Date: BRISTOL, October 1, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--I hope to be at Wallingford on Monday the 17th instant; Tuesday, the 18th at noon, in Oxford; at five or six in the evening at Finstock; and on Wednesday evening at Witney. There is no exercise more profitable to the soul than that of the presence of God. It is likewise of great use constantly and invariably to attend to His inward voice. And yet there is a danger even in this --nay, there is a twofold danger: it is very possible, on the one hand, that you may insensibly slide into Quietism, may become less zealous of good works; on the other hand, that you may slide into Stoicism, may suffer loss as to the love of your neighbor, particularly as to that tender affection towards your friends, which does not weaken but strengthen the soul. Shall I speak freely I must when I speak to you: it is quite natural. I am afraid lest you have already suffered some loss with regard to this amiable temper. Otherwise whence arises this general complaint of your not answering their letters Oh who can be sufficiently upon their guard against Satan coming with his angel face! I want you to be exactly right in all things. You have often been a great comfort to me; but you have scarce given any pain (unless by your own pain) to, my dear Nancy, Yours affectionately.

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 Thomas Rankin Date: PORTARLINGTON, April 2I, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR TOMMY,--I am glad there is so good an understanding between Jemmy Dempster and you. He is an upright man, and, unless I am much mistaken, a friend both to the Methodist doctrine and discipline. I am sorry for poor T--- R---. It is certain God did lift up his head, and I hoped that his besetting sin would no more gain dominion over him. However, you must in no wise give him up. And he has much more need of comfort than of reproof. His great danger is despair. Brother Asbury has sent me a few lines, and I thank him for them. But I do not advise him to go to Antigua. Let him come home without delay. If one or two stout, healthy young men would willingly offer themselves to that service, I should have no objection; but none should go unless he was fully persuaded in his own mind. You are a bold man, Tommy, to commence author in these critical times. I wish the success may answer your expectation; there is a call for every help. I am afraid you will soon find a day of trial; the clouds are black both over England and America. It is well if this summer passes over without some showers of blood. And if the storm once begins in America, it will soon spread to Great Britain. I have a friendly letter from ---, who writes warmly against the ---. Pray remember my love to him and his wife. I am glad to find he is still walking in the good old way. He sends me word that one or two men of fortune are gone out to preach the gospel. If they are, I expect little from them. God hath chosen the weak to confound the strong. Go on, doing and suffering the will of our Lord!--I am, dear Tommy, Your affectionate friend and brother.

To his Brother Charles Date: LONDONDERRY, June 2, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR BROTHER,--I thought it strange that poor S. F. should leave me nine hundred pounds in debt. But it is stranger still that John Atlay should have paid sixteen hundred out of nine, and that I am an hundred and sixty pounds in debt notwithstanding! Mr. Wathen's method of radical cure I shall hardly try I am very easy, and that is enough. I am persuaded Billy Baynes's eye is single; therefore he will be useful. Our other friend should have known his own mind. We parted only for four pounds a year. I am exceeding glad that T. Rankin does not print till his papers have passed through our correction. I was afraid he would not have been so patient. Just what I thought at first, I think still of American affairs. If a blow is struck, I give America for lost, and perhaps England too. Our part is to continue instant in prayer. Sammy will not only be better but quite well if you do not kill him with kindness. Has my friend taken an house at Bristol Is Noah with her What are they doing Mr. Madan has behaved well. Res ipsa reduxit in gratiam. Preach as much as you can and no more than you can. You never will be much stronger till you add change of air to exercise, riding two or three hundred miles point blank forward. Now you have an opportunity. Meet me at Leeds with honest John Murlin. When you are tired, you may change places with him. You would return a stout, healthy man. I purpose writing to Mr. Fletcher shortly. I do not remember that he has touched the corner-stone of their hypothesis--‘the covenant of redemption.’ One would not wish to be easy without it. Just here we must stop reasoning or turn Calvinists. This is the very strength of their cause. Peace be with you and yours! Adieu!

To Mrs. Woodhouse Date: NEAR LEEDS, July 28, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR SISTER,--I will talk with Lancelot Harrison at the Conference, and consider what is best to be done. A surgeon in London has lately published a treatise on A New Method of Curing Sore Legs, which I believe has never failed. I think Mr. Woodhouse will not die yet, unless it be by the help of physicians and surgeons. If Mr. Barnard chose to dissolve the partnership, Mr. Hutton could not help it. But he cannot expect to have so much custom at first as an old, well-known shop. Let us be ready to do and suffer all the will of God our Lord: then what can hurt us--I am, my dear sister, Your affectionate brother.

To his Brother Charles Date: LEEDS, August 4, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR BROTHER,--The Conference (a blessed one) was concluded this morning, and I am as strong as I was when it began. I do not advise you to accept of the invitation: I read a letter to-day which I do not like. Nay, Mr. Saunderson is 'settled in Bristol '--that is, as a local preacher. Such an Address to the Americans would be highly seasonable. Have you heard anything of the Africans I hope to be in London on Tuesday evening and the Thursday in the following week at Brecon. As matters are now, I let the Orphan House alone, lest the remedy should be worse than the disease. I have likewise a good letter from T. Rankin. He and all our brethren expect sufferings. Hitherto they have behaved extremely well. I must write by post to Sister Castleman and my other Bristol friends. Peace be with you and yours! Adieu!

To Robert Costerdine Date: LONDON, October 20, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR BROTHER,--I am sorry for poor Jer. Cocker. Twice or thrice God has lifted him out of the mire. If he fall again, I doubt he will rise no more. It is the business of Tho. Hanson to remit that money to you. I know it was allowed at the Quarterly Meeting, for I was there myself. I wonder Tommy has not sent it to John Atlay. However, you may draw upon Brother Atlay for it. Visit all the Society from house to house, and you will soon see fruit of it.--I am Your affectionate brother.

To Jasper Winscom Date: LONDON, October 20, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR BROTHER,--I should have had no objection at all to Brother Skinner's going into Kent, but that it would interfere with our making a fair trial of the Isle of Wight. I would have this done without delay; and I much approve of the method you propose. We will help you out (as I said) with regard to the expense. I hope you will be able to procure the meetinghouse. Peace be with you and yours.--I am Your affectionate friend and brother.

To Joseph Benson Date: LONDON, October 30, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR JOSEPH,--John Fenwick has sent me a minute account of the manner how Miss Hurrell came to speak in the room at Sunderland; and Alexander Paterson has given me a particular narration of what occurred on Sunday the 22nd instant. It seems--thus much is plain at least--that she has no more place at Sunderland; and I doubt whether we may not add, nor at any place in the Newcastle Circuit. I am glad to hear that the word of God prospers in your hands. But you never will see the full fruit of your labors till you take up your cross and visit all the Society, rich and poor, from house to house.--I am, dear Joseph, Yours affectionately.

To Caleb Evans Date: LONDON, December 9, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- REVEREND SIR,--You affirm (1) that I once 'doubted whether the measures taken with respect to America could be defended either on the foot of law, equity, or prudence.' I did doubt of these five years, nay indeed five months ago. You affirm (2) that I 'declared' (last year) 'the Americans were an oppressed, injured people.' I do not remember that I did; but very possibly I might. You affirm (3) that I then' strongly recommended An Argument for the Exclusive Right of the Colonies to Tax Themselves.' I believe I did; but I am now of another mind. You affirm (4) 'You say in the Preface, I never saw that book.' I did say so. The plain case was, I had so entirely forgotten it that even when I saw it again I recollected nothing of it till I had read several pages. If I had, I might have observed that you borrowed more from Mr. Parker than I did from Dr. Johnson. Though I know not whether I should have observed it, as it does not affect the merits of the cause. You affirm (5) ' You say, But I really believe he was told so'; and add, ' Supposing what I asserted was false, it is not easy to conceive what reason you could have for believing I was told so.' My reason was, I believed you feared God, and therefore would not tell a willful untruth; so I made the best excuse for you which I thought the nature of the thing would admit of. Had you not some reasons to believe this of me, and therefore to say (at least), ' I hope he forgot it' 'But at this time I was perfectly unknown to you.' No, at this time I knew you wrote that tract; but, had I not, charity would have induced me to hope this even of an entire stranger. You now have my 'feeble reply'; and if you please to advance any new argument (personal reflections I let go), you may perhaps receive a farther reply from Your humble servant.

To the Earl of Dartmouth, Lord Privy Seal Date: LONDON, December 24, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY LORD,--The corrections made in Mr. Fletcher's papers which your Lordship was so kind as to make, as well as those made by the gentlemen who perused them, will prevent several objections. Having this occasion, I take the liberty to mention to your Lordship a thing of another nature. The nation is already involved in many troubles. And we know not how many more may follow. Are we able to extricate ourselves out of them all If we have so much wisdom and strength that we need no help from man, are we quite sure that we need no help from God I know your Lordship is not of that opinion. But if we need it, why are we ashamed to ask for it to ask for it in the manner our forefathers did, in solemn public fasting and prayer What if others fast for strife and contention! Is that any reason that we should not do it from a better motive Why may not the people of England as well as the people of Nineveh seek His help who hath all power in heaven and in earth

that aman who admires him can admire the Bible ? Wed. JUNE 1.-I went on to Edinburgh, and the next day examined the society one by one. Iwas agreeably surprised. They have fairly profited since Iwas here last. Such a number ofpersons having sound Christian experience I never found in this society before. I preached in the evening to a very elegant June, 1774.] JOURNAL . 17 congregation, and yetwith great enlargement of heart. Satur- day, 4. I found uncommon liberty at Edinburgh in applying Ezekiel's vision of the Dry Bones. As I waswalking home, two men followed me, one ofwhom said, " Sir, you are my prisoner. Ihave awarrant from the Sheriff, to carryyou to the Tolbooth." At first I thought he jested ; but finding the thing was serious, When Idesired one or two of our friends to go up with me. we were safe lodged in a house adjoining to the Tolbooth, I desired the Officer to let me see his warrant. I found the prose- cutor was one George Sutherland, once a member of the society. He had deposed, " That Hugh Saunderson, one of John Wes- ley's Preachers, had taken from his wife one hundred pounds in money, and upwards of thirty pounds in goods ; and had, besides that, terrified her into madness ; sothat, through the want of her help, and the loss of business, he was damaged five hundred pounds." Before the Sheriff, Archibald Cockburn, Esq. , he had deposed, "That the said John Wesley and Hugh Saunderson, to evade her pursuit, were preparing to fly the country ; and therefore he desired his warrant to search for, seize, and incarcerate them in the Tolbooth, till they should find security for their appear- ance. " To this request the Sheriff had assented, and given his warrant for that purpose. But why does he incarcerate John Wesley ? Nothing is laid against him, less or more. Hugh Saunderson preaches in con- nexion with him. What then ? Wasnot the Sheriff strangely overseen ? Mr. Sutherland furiously insisted that the Officer should carry us to the Tolbooth without delay. However, he waited till two or three of our friends came, and gave a bond for our appearance on the 24th instant. Mr. S. did appear, the cause was heard, and the prosecutor fined one thousand pounds.

and another at eight, while I enforced those words on a nume- rous congregation, " How shall we escape, if we neglect so great alvation ? " While we were at church, a poor man would needs divert himself by swimming ; but he sunk, and rose no more. The Minister preached in the afternoon a sermon suited to the occa- sion, on, " Be ye likewise ready ; for ye know not the hour when the Son of Man cometh." At five I preached in the market-place, on, " Though I speak with the tongues of men and angels," &c., " and have not charity, I am nothing." I spoke exceeding plain, and the people were attentive : Yetfew of them, I doubt, understood what was spoken. The society, however, are well established, and adorn the doctrine of God our Saviour. Mon. 4. At eleven I preached in the little Square at Robin Hood's Bay. At six I preached to a numerous congregation, in the new House at Scarborough. It is plain ; andyet is one of the neatest and most elegant preaching-houses in England. Now let the people walk worthy of their calling, and there will be a good work in this place. Wed. 6.-I went on to Bridlington-Quay; and in the evening preached in the town, to as stupid and ill-mannered a congregation as I have seen for many years. Thursday, 7. I preached at Beverley and Hull, where the House would not near contain the congregation. How is this town changed since I preached on the Car ! Saturday, 9. I preached at Pocklington and York. Sun. 10. Some of Tadcaster informing me that the Minister was willing I should preach in the church, I went thither in the morning. But his mind was changed : So I preached in the street, to a listening multitude, from the Lesson for the day, on the righteousness which exceeds that of the Scribes and Pharisees ; in the morning and evening at York. Tuesday, 12, was the Quarterly Meeting. It was a busy, and yet a comfortable, day. Many were refreshed, both at the love-feast, and while I was describing the " hundred forty and . 23 July, 1774. ] JOURNAL four thousand," standing "with the Lamb on mount Sion." Who is ambitious to be of that number ?

night, being weak and faint, he fell asleep, anddreamed that his wife, who had been some time dead, came to him, and greatly comforted him. In the morning, a gentleman going a hunting, Aug. 1774.] anhare started up just before the hounds, ran straight to the mouth ofthe pit, andwas gone ; no man could tell how. The hunters searched all round the pit, till they heard a voice from the bottom. They quickly procured proper help, and drew up the man unhurt. Mon. AUGUST 1.-I preached at Bewdley, in an open place at the head of the town ; and in the evening at Worcester, which still continues one of the liveliest places in England. Here I talked with some who believe God has lately delivered them from the root of sin. Their account was simple, clear, and scriptural ; so that I saw no reason to doubt of their testimony. Tues. 2.-I preached at ten in the Town-Hall, at Evesham, and rode on to Broadmarston. Thursday, 4. I crossed over to Tewkesbury, and preached at noon in a meadow near the town, under a tall oak. I went thence to Cheltenham. As it was the high season for drinking the waters, the town was full ofGentry : So I preached near the market-place in the evening, to the largest congregation thatwas ever seen there. Some of the footmen at first made a little disturbance ; but I turned to them, and they stood reproved. Sat. 6.-I walked from Newport to Berkeley-Castle. It is a beautiful, though very ancient, building ; and every part of it kept in good repair, except the lumber-room and the chapel ; the latter of which, having been of no use for many years, is now dirty enough. I particularly admired the fine situation, and the garden on the top of the house. In one corner of the castle is the room where poor Richard II. was murdered. His effigy is still preserved, said to be taken before his death. If hewas like this, he had an open, manly countenance, though with a cast of melancholy. In the afternoon we went on to Bristol. The Conference, begun and ended in love, fully employed me on Tuesday, Wednesday, and Thursday ; and we observed Friday, 12, as aday of fasting and prayer for the success of theGospel.

is likewise a little society ; but I did not find any among them whoknew in whomtheyhad believed. In the evening I preached inameadow, near Swanage, to a still larger congregation. And here at length I found three or four persons, and all ofone family, who seemed really to enjoy the faith of the Gospel. Few others of the society (between thirty and forty in number) appeared to be convinced of sin. I fear the Preachers have been more studious to please than to awaken, or there would have been a deeper work . The Isle (or properly Peninsula) of Purbeck is nine or ten miles broad, and perhaps twenty long, running nearly from north-east to south-west. Two mountains run almost the whole length, with valleys both between them and on each side, but poorly cultivated. The people in general are plain, artless , good-natured, and well-behaved. If the labourers here are zealous and active, they will surely have a plentiful harvest. Thur. 13. I set out early, and reached Gosport, (seventy- two miles,) not long after six. Finding a boat ready, I crossed, and went straight to the Room. It was full enough ; so I began without delay, and enforced our Lord's words, (one ofmy . 31 Oct. 1774.] JOURNAL favourite subjects,) " Myyoke is easy, andmyburden is light." Friday, 14. I visited as many as I could, sick or well, and endeavoured to settle those that had been shaken by those bigots who are continually waiting to receive the weak " unto doubtful disputations." I had intended, after preaching in the evening, to meet the society alone; but the eagerness of the people to stay, induced me to suffer a great part of them. Yet itwas little to their satisfaction ; for when I warned our brethren not to have " itching ears," they ran away in all haste. Sat. 15-. Setting out (as usual) at two, I reached London early in the evening. Monday, 17. I set out for Oxfordshire, and preached at Wallingford in the evening. Tuesday, 18. About nine I preached at Newnham; at noon, in the garden at Oxford; and in the evening, at Finstock, (a village near Carn- bury-house, built by the great Earl of Clarendon, but not inha- bited by any of his descendants ! ) to a plain, artless people.

some days before the frost broke up, it was observed, by means of the thermometer, that the cold was several degrees more intense than that in the year 1741. But God then removed the cup from us, by agentle, gradual thaw. Sun. 14.-As I was going to West-Street chapel, one of the chaise-springs suddenly snapped asunder ; but the horses instantly stopping, I stepped out without the least inconvenience. At all my vacant hours in this and the following week, I endeavoured to finish the " Concise History of England." I am sensible it must give offence, as in many parts I am quite singular ; particularly with regard to those greatly injured cha- racters, Richard III., and Mary Queen of Scots. But I must speak as I think ; although still waiting for, and willing to receive, better information. [March, 1776. Sun. 28.-I was desired to preach a charity sermon in All- hallows church, Lombard-Street. In the year 1735, about forty years ago, I preached in this church, at the earnest request of the Churchwardens, to a numerous congregation, who came, like me, with an intent to hear Dr. Heylyn. This was the first time that, having no notes aboutme, I preached extempore. Wed. FEBRUARY 14.-I preached at Shoreham. How is the last become first ! No society in the county grows so fast as this, either in grace or number. The chief instrument of this glorious work is Miss Perronet, a burning and a shining light. Fri. 23. I looked over Mr. Bolt's " Considerations on the Affairs of India." Was there ever so melancholy a picture ? How are the mighty fallen ! The Great Mogul, Emperor of Hindostan, one of the mightiest Potentates on earth, is become apoor, little, impotent slave to a Company of Merchants ! His large, flourishing empire is broken in pieces, and covered with fraud, oppression, and misery ! And we may call the myriads that have been murdered happy, in comparison of those that still groan under the iron yoke. Wilt not thou visit for these things, O Lord ? Shall the fool still say in his heart, There is no God? Sun. 25-. I buried the remains of William Evans, one of the first members of our society. Hewas an Israelite indeed, open (if it could be) to a fault ; always speaking the truth from

sleep in my life : 5. Two violent fevers, and two deep consump- tions. These, it is true, were rough medicines ; but they were of admirable service; causing my flesh to come again, as the flesh of a little child. May I add, lastly, evenness of temper ? I feel and grieve ; but, by the grace of God, I fret at nothing. But still " the help that is done upon earth, He doeth it him- self. " And this he doeth in answer to many prayers. Mon. JULY 1.-I preached, about eleven, to a numerous and serious congregation at Pocklington. In myway from hence to Malton, Mr. C (a man of sense and veracity) gave me the following account :-His grandfather, Mr. H , he said, about twenty years ago, ploughing up a field, two or three miles from Pocklington, turned up a large stone, under which he per- ceived there was a hollow. Digging on, he found, at a small distance, a large, magnificent house. He cleared away the earth ; and, going into it, found many spacious rooms. The floors of the lower story were of Mosaic work, exquisitely wrought. Mr. C- himself counted sixteen stones within an inch square. Many flocked to see it, from various parts, as long as it stood open: But after some days, Mr. P (he " [July, 1776. knew not why) ordered it to be covered again ; and he would never after suffer any to open it, but ploughed the field all over. This is far more difficult to account for, than the subterraneous buildings at Herculaneum. History gives us an account of the time when, and the manner how, these were swallowed up. The burning mountain is still assured, and the successive lavas that flowed from it still distinguishable. But history gives no account of this, nor of any burning mountains in our island. Neither do we read of any such earthquake in England, as was capable ofworking that effect. Tues. 2.-I went to York. The House was full enough in the evening, while I pointed the true and the false way of expounding those important words, "Ye are saved through faith. " Wednesday, 3. I preached about noon at Tadcaster, with an uncommon degree of freedom ; which was attended with a remarkable blessing. A glorious work is dawning here,

days by labouring for the poor beyond her strength. But her endwas peace. She now rests from her labours, and her works follow her. Tues. 31. We concluded the year with solemn praise to God for continuing his great work in our land. It has never been intermitted one year or one month, since the year 1738 ; in which my brother and I began to preach that strange doctrine ofsalvation by faith. Wed. JANUARY 1, 1777.-We met, as usual, to renew our covenant with God. It was a solemn season, wherein many found his power present to heal, and were enabled to urge their waywith strength renewed. Thur. 2.-I began expounding, in order, the book of Eccle- siastes. I never before had so clear a sight either of the mean- ing or the beauties of it. Neither did I imagine thatthe several parts of it were in so exquisite a manner connected together ; all tending to prove that grand truth, that there is no happiness out ofGod. Wed. 8.-I looked over the manuscripts of that great and goodman, Charles Perronet. I did not think he had so deep communion with God. I know exceeding few that equal him ; and hadhe had an University education, there would have been few finer writers in England. Mon. 13. I took the opportunity of spending an hour every 92 REV. J. WESLEY'S [Jan. 1777. morning with the Preachers, as I did withmy pupils at Oxford. And we endeavoured not only to increase each other's know ledge, but " to provoke one another to love and to good works." Wed. 15.-I began visiting those of our society who lived in Bethnal-Green hamlet. Many ofthem I foundin such poverty as few can conceive without seeing it. O why do not all the rich that fear God constantly visit the poor? Can they spend part of their spare-time better ? Certainly not. So they will find in that day when " every man shall receive his own reward according to his own labour." Such another scene I saw the next day, in visiting another part of the society. I have not found any such distress, no, not in the prison ofNewgate. One poor manwasjust creeping out of his sick-bed, to his ragged wife and three little children ; who were morethan halfnaked, and thevery picture of famine ;

nity of renewing our covenant with God. Tuesday, 6. I spent an agreeable and a profitable hour with three German gentle- men, two of them Lutheran Ministers, and the third, Professor of Divinity at Leipsig. I admired both their good sense, seri- ousness, and good breeding. How few of our Clergy exceed or equal them ! Mon. 19. I went over to Tunbridge-Wells, and preached inthe large Dissenting meeting, to a numerous congregation; and deep attention sat on every face. Tuesday, 20. I went on, through miserable roads, to Robertsbridge ; where an unusually large congregation was waiting. Thence we went on to Rye, where the Housewas sufficiently crowded, as usual. How large a society would be here, could we but spare them in one thing ! Nay, but then all our labour would be in vain. One sin allowed would intercept the whole blessing. Mr. Holman's widow being extremely desirous I should lodge at Carborough, two miles from Rye, I ordered my chaise to take me up at the preaching-house immediately after the service. She had sent a servant to show me the way ; which was aroad dirty and slippery enough, cast up between two impassable marshes. The manwaited awhile, and then went home, leav- ing us to guide ourselves. Many roughjourneys I have had; but such a one as this I never had before. Itwas one of the darkest nights I ever saw : It blew a storm, and yet poured downwith rain. The descent, in going out of the town, was near as steep as the ridge of a house. As soon as we had Feb. 1778.1 JOURNAL. 115 passed it, the driver, being a stranger, knew not which way to turn. Joseph Bradford, whom I had taken into the chaise, perceiving how things were, immediately got out and walked at the head of the horses, (who could not possibly keep their eyes open, the rain so violently beating in their faces,) through rain, wind,mud, andwater ; till, in less than an hour, he brought us safe to Carborough . Wed. 21. I went back to Shoreham. Mr. P. , though in his eighty-fifth year, is still able to go through the whole Sunday Service. How merciful is God to the poor people of Shoreham ! Andmany ofthem are not insensible of it. Mon. FEBRUARY 2.-I had the satisfaction of spending an

well. On our approaching the third, seven or eight countrymen presently ran to help us. One of them carried me over on his shoulders ; others got the horses through ; and some carried the chaise. We then thought the difficulty was past ; but in half anhour we came to another slough : Being helped over it, I walked on, leaving Mr. Delap, John Carr, Joseph Bradford, and Jesse Bugden, with the chaise, which was stuck fast in the slough. As none of them thought of unharnessing the horses, the traces were soon broke: At length they fastened ropes to the chaise, and to the stronger horse ; and the horse pulling, and the men thrusting at once, they thrust it through the slough to the firm land. In an hour or two after we all met at Ballin- acurrah. While I was walking, a poor man overtook me, who appeared to be in deep distress : He said, he owed his landlord twenty shillings rent, for which he had turned him and his family out of doors ; and that he had been down with his relations to beg their help, but they would do nothing. Upon my giving him [May, 1778. a guinea, he would needs kneel down inthe road to pray for me; and then cried out, " O, I shall have a house ! I shall have a house over my head!" So perhaps God answered that poor man's prayer, by the sticking fast of the chaise in the slough! Tues. 19. In the evening I preached at Sligo, in the old Court-House, an exceeding spacious building : I know not that ever I saw so large a congregation here before ; nor (considering their number) so well behaved. Will God revive his work even in this sink of wickedness, and after so many deadly stumbling-blocks ? Upon inquiry, I found, there had been for some time a real revival of religion here. The congregations have considerably increased, and the society is nearly doubled. We had in the evening a larger congregation than before, among whom were most of the Gentry of the town: And all but one or two young gentlemen (so called) were remarkably serious and attentive. I now received an intelligible account of the famous massacre at Sligo. A little before the Revolution, one Mr. Morris, a

Popish gentleman, invited all the chief Protestants to an enter- tainment ; at the close of which, on a signal given, the men he had prepared fell upon them, and left not one of them alive. As soon as King William prevailed, he quitted Sligo. But venturing thither about twenty years after, supposing no one then knew him, he was discovered, and used according to his deserts. Thur. 21. I went on to Peter Taylor's, near Swadlingbar. At six I preached in a large room in the town, designed for an assembly ; where rich as well as poor behaved with the utmost decency. Fri. 22. We went through a lovely country to Belturbet ; once populous, now greatly decayed. At eleven I preached in the Armoury, a noble room, to a very large and very serious congregation. At six I preached in the Court-House at Cavan, to a larger congregation than at Belturbet. Sat. 23. I was desired to preach once more at Coote-Hill, which I had not seen for many years. The use of the Presby- terian meeting-house being procured, I had a very extraordinary congregation. To many Church-people were added Seceders, Arians, Moravians, and what not: However, I went straight forward, insisting that "without holiness no man shall see the Lord." June, 1778.1 After dinner we went on to Clones, finely situated on the top of a hill, in the midst of a fruitful and well-cultivated country ; and the people seemed as sprightly as the place. I preached in the Green-Fort near the town, to abundance of people, but no triflers . Sunday, 24. I preached there again at nine, to a still larger congregation ; but the far largest of allwasin the evening; the people coming in from all parts of the country. There is something very peculiar in this people: They are more plain, open, and earnest, than most I have seen in the kingdom. Indeed, some of our Irish societies, those in Athlone, Limerick, Castlebar, and Clones, have much of the spirit of our old Yorkshire societies. Mon. 25. I went through a pleasant country to Aughalan. Avery large congregation was soon assembled ; and the rich seemed to be as attentive as the poor. So they were also in the evening at Sidare. Tues. 26. We went on to Loghean. Wednesday, 27. I

little society. One desiring me to step into a house there, it was filled presently ; and the poor people were all ear, while I gave a short exhortation, and spent a few minutes in prayer. In the evening as the Town-Hall at Carrickfergus could not contain the congregation, I preached in the market-house, on, "Fear God, and keep his commandments ; for this is the wholeofman." The people in general appeared to be more serious, and the society more earnest, than they had been for many years. Thence we went to Belfast, the largest town in Ulster, said to contain thirty thousand souls. The streets are well laid out ; are broad, straight, and well-built. The poor-house stands on an eminence, fronting the main street, and having a beautiful prospect on every side, over the whole country : The old men, the old women, the male and the female children, are all employed according to their strength ; and all their apartments are airy, sweet, and clean, equal to any thing ofthe kind I have seeninEngland. I preached in the evening on one side of the new church, to farthe largest congregation I havescen in Ireland; but I doubt the bulk of them were nearly concerned in mytext, " And Gal- lio caredfor none of these things. " Thur. 11. About nine I preached to five or six hundred people in the old church at Newtown, Clannibois. The sight of these vast buildings and large gardens running to decay, through the extinction of the family that lately ownedthem, (so success- ful was the scheme of those wretches who purposely educated poor Mr. C.-, the last of the family, in such a manner as to insure his not living long, and his dying without issue,) always makes me pensive; but still our comfort is, " There is aGodthat judgeth in the earth." About twelve I preached at Kirkhubly: Thence we went to Port-a-ferry, and foundaready passage to Strangford. I stood [June, 1778. on the point of a rock, which projected into a large circular cavity, that contained inthe hollow, and round the edge of it, all the multitude who flocked together. I spoke longer than I used to do ; and was no more weary when I had done, than I was at six it the morning. After servicewe went to Down- patrick, where I slept in peace.

Thur. 17.-I preached at Dorking, and could not but reflect, in this room I lodged the first time I saw poor Mr. Ireland : Emphatically poor ! Poor beyond expression ;-though he left fourscore thousand pounds behind him ! Thur. 24-. I met the building Committee ; according to whose representation, our income at last nearly answers our expenses. If so, it will clear itselfin a few years. Mon. 28.-Taking the post-coach, I reached Newbury time enough to preach to a crowded audience. Tuesday, 29, and Wednesday, I preached at Bath, where brotherly love is now restored. Thursday, MARCH 2. I went into Bristol, and enjoyed much peace among a quiet, loving people. On Mon- day, Tuesday, and Wednesday, I examined the society, and had reason to rejoice over them. Mon. 13.-I set out for the north, andin the evening preached at Stroud, where is a considerable increase of the work of God. Tuesday, 14. I preached in the church at Pitchcomb ; but it would by no means contain the congregation. In the evening I preached at Tewkesbury,and onWednesday, 15, atWorcester, to a very serious congregation. Thursday, 16. About noon I began preaching at Bewdley, in an open space at the head of the town. The wind was high and exceeding sharp ; but no one seemed to regard it. Inthe middle of the sermon came a manbeating a drum ; but a gentleman of the town soon silenced him. Friday, 17. About noon I preached at Bengeworth church, to the largest congregation I ever saw there ; and in Pebworth church about six, to a larger congregation than I had seen there before. I found uncommon liberty in applying those words, (perhaps a last warning to the great man of the parish, Mr. Martin, ) " Whatsoever thy hand findeth to do, do it with thy might." Sat. 18.-Iwenton toBirmingham ; and,Sunday,19,preached at eight in the morning, and at half-past one in the afternoon ; in the evening, at Wednesbury. Monday, 20. I reached Con- gleton, and preached to a lively congregation on our Lord's words : " Lazarus, come forth ! " Tuesday, 21. I preached in the new chapel at Macclesfield ; Thursday, 23, at Stockport and Manchester. On Good-Friday I preached, at seven, in Manchester ; about one, in Oldham ; and in Manchester, at six. Saturday, 25. I

meet in Band; and who were fittest for Leaders either of bands or classes. The congregation this evening was larger than the last ; and many again put their hands to the plough. O may the Lord confirm the fresh desires he has given, that theymay no more look back ! Fri. MARCH 1.-We had a very solemn and comfortable watch-night at West-Street. Sunday, 3. I tookcoach, and the next evening had awatch-night at Bath. Tuesday and Wed- nesday. After meeting the classes, I visited as manyas I could, chiefly of the sick and poor. Thursday, 7. I preached about eleven at Keynsham, and in the evening at Bristol. Friday, 18, and most of the following days, I visited Mr. C-n, just hovering between life and death. What a blessing may this illness be ! On Monday, Tuesday, and Wednesday, I visited the classes, and found a little increase. Friday, 25. I opened the new House at Freatford. In the afternoon I called at Mr. Henderson's, at Hannam, and spent some time with poor, discon- solate Louisa. Such a sight, in the space of fourteen years, I never saw before ! Pale and wan, worn with sorrow,beaten with wind and rain, having been so long exposed to all weathers, with herhairrough and frizzled, and onlya blanketwrapped round her, native beauty gleamed through all. Her features were small and finely turned; her eyes had a peculiar sweetness ; her arms and fingers were delicately shaped, and her voice soft and agreeable. But her understandingwas in ruins. She appeared partly insane, partly silly and childish. She would answer no question con- cerning herself, only that her name was Louisa. She seemed to take no notice of any person or thing, and seldom spoke above aword or two at atime. Mr. Henderson has restored her health, and she loves him much. She is in a small room by herself, and wants nothing that is proper for her. Some time since a gentleman called, who said he came two hundred miles on purpose to inquire after her. When he saw her face, he trembled exceedingly ; but all he said was,"She was born in Germany, and is not now four-and-twenty years old." [March,1782. In the evening I preached at Kingswood School, and after- wards met the Bands. The colliers spoke without any reserve.

were turned to praise. Those three I visited to-day, and found religion had taken deep root in them. No trifling word was heard among them, and they watch over each other in love. I found it exceeding good to be there, and we rejoiced together in the God of our salvation. Wed. 15.-I set out for the other side of Lincolnshire. Thursday, 16. I preached in the new House at Barrow. Iwas well pleased to meet with my old fellow-traveller, Charles Dela- motte, here. He gave me an invitation to lodge at his house, which I willingly accepted of. He seemed to be just the same as when we lodged together, five-and-forty years ago. Only he complained of the infirmities of old age, which, through the mercy of God, I know nothing of. Hence I wentby Hull, Beverley, Bridlington ; and then hastened to Newcastle-upon-Tyne,where I preached on Sunday, 26. Monday, 27. I set out for Scotland, and Wednesday, 29, reachedDunbar. Theweather was exceeding rough and stormy. Yetwe had a large and serious congregation. Thursday, 30. Finding the grounds were so flooded, that the common roads were not passable, we provided a guide to lead us a few miles round, by which means we came safe to Edinburgh. Fri. 31. As I lodged with LadyMaxwell at Saughton-Hall, (agood old mansion-house, three miles from Edinburgh,) she desired me to give a short discourse to a few of her poor neigh- bours. I did so, at four in the afternoon, on the story ofDives and Lazarus. About seven I preached in our House at Edin- burgh, and fully delivered my own soul. Saturday, JUNE 1. I spent a little time with forty poor children, whom LadyMax- June, 1782.] JOURNAL. 229 wellkeeps at school. They are swiftlybrought forward in reading andwriting, and learn the principles of religion. But I observe inthem all the ambitiosa paupertas. * Be they ever so poor, theymust have a scrap of finery. Many of them have not a shoe to their foot: Butthe girl in rags is not without her ruffles. Sun. 2.-Mr. Collins intended tohave preached on the Castle- hill, at twelve o'clock : But the dull Ministerkept us in the kirk tillpast one. At six the House was well filled: And I did not shun to declare the whole counsel of God. I almost wonder at myself. I seldom speak anywhere so roughly as in Scotland.

Andyet most of the people hear and hear, and are just what they were before. Mon. 3.-I went on to Dundee. The congregation was large and attentive, as usual. But I found no increase, either of the society, or of the work of God. Tuesday, 4. The House at Arbroath was well filled with serious and attentive hearers. Only one or two pretty flutterers seemed inclined to laugh, if anywould have encouraged them. Wednesday, 5. We set out early, but did not reachAberdeen till between five and six in the evening. The congregations were large both morning andevening, and manyof them much alive to God. Friday, 7. We received a pleasing account of the work of God in the north. The flame begins to kindle even at poor, dull Keith : But muchmore at a little town near Fraserburg : And most of all at Newburgh, a small fishing town, fifteen miles from Aberdeen, where the soci- ety swiftly increases : And not only menand women, but a con- siderable number of children, are either rejoicing inGod or pant- ing after him. Sat. 8-. I walked with a friend to Mr. Lesley's seat, less than amile from the city. It is one ofthe pleasantest places of the kind I ever saw, either in Britain or Ireland. He has laid his gardens out on the side of a hill, which gives a fine prospect both of sea and land: And the variety is beyond what couldbe expected within so small a compass. But still Valeat possessor oportet, Si comportatis rebus bene cogitat uti . Unless a manhave peace within, he can enjoy none of the things That are round about him . *The love of finery among the poor. EDIT. [June, 1782. Sun. 9.-We had a lovely congregation in the morning,many ofwhom were athirst for full salvation. In the evening God sent forth his voice, yea, and that amighty voice. I think few of the congregationwereunmoved: And we never had amore solemn parting. Mon. 10. We went toArbroath ; Tuesday, 11, to Dun- dee; and Wednesday, 12, to Edinburgh. We had such congregations both that evening and the next, as had not been on aweek-day for many years: Some fruit of our labours here we have had already. Perhaps this is atoken that we shall have more. Fri. 14. We travelled through apleasant country to Kelso,

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 ;

ing at Purfleet, to apeople thatwere all alive. Wednesday, 7. Iwent on to Colchester ; and on Friday, 9, returned to London. Mon. 12.-Desiring to help some that were in pressing want, butnot having any money left, I believed it was not improper, in such a case, to desire help from God. A few hours after, one from whom I expected nothing less, put ten pounds into myhands. Wed. 21.-Beingvehemently accused, by awell-meaning man, of very many things, particularly of covetousness and uncourt- cousness , I referred the matter to three of our brethren. Truly [March,1784, in these articles, " I know nothing by myself. But he that judgeth me is the Lord." Sat. 24. I beganvisiting the classes in the town and country. Sunday,25. I preached in the afternoon in St. George's, South- wark ; a very large and commodious church. Thursday, FEB- RUARY 4. I went down to Nottingham, and preached a charity sermon for the General Hospital. The next day I returned to London. In the following week I visited the country societies. Saturday, 14. I desired all our Preachers to meet, and consider thoroughly the proposal of sending Missionaries to the East Indies. After the matter had been fully considered, we were unanimous in our judgment, that we have no call thither yet, no invitation, no providential opening of any kind. Thur. 19.-I spent an agreeable hourwith the modern Han- nibal, Pascal Paoli; probably the most accomplished General that is now in the world. He is of a middle size, thin, well- shaped, genteel, and has something extremely striking in his countenance. How much happier is he now,with his moderate pension, than he was in the midst of his victories ! On Saturday, having a leisure hour, I made an end of that strange book, " Orlando Furioso." Ariosto had doubtless an uncommon genius, and subsequent poets have been greatly indebted to him : Yet it is hard to say,whichwas the most out ofhis senses, the hero or the poet. He has not the least regard even to probability ; his marvellous transcends all conception. Astolpho's shield and horn, and voyage to the moon, the lance that unhorses every one, the all-penetrating sword, and I know not how many impenetrable helmets and coats of mail,-leaves transformed into ships, and into leaves again, stones turned into horses, and again into stones, are such monstrous fictions

furnishing, than twenty ofthese. But the Duke's house is far larger, containing no less than fortybed-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, andin the even- ing preached in the Town-Hall, at Alnwick. Saturday, 29. I should have preached in the Town-Hall, at Morpeth; but it was pre-engaged by a company of strolling players. So we retired into our own preaching-house. In the afternoon I went on to Newcastle. MAY 30.-(Being Whitsunday.) The rain obliged us to be in the Orphan-House, both morning and evening; but in the afternoon I was forced to preach abroad at the Fell, by the multitudes that flocked together ; partly moved by the death of William Bell and his wife, one so soon after the other. Tues. JUNE 1.-About nine I preached to a large number of the poor people at Howden Pans ; at noon, in North-Shields; and inthe morning, at Newcastle ; where I had nowgreat satis- faction, the congregation, both morning and evening, being larger than they had been for many years, and the society being much alive, and in great peace and harmony. Friday, 4. I went over to Sunderland, and found the work of God here June, 1784.] JOURNAL. 279 also in aprosperous state. Saturday, 5. I saw as many of the people, sick or well, as I could, andwas much comforted among them. Sunday, 6. I preached at eight in the Room ; at eleven in Monk-Wearmouth church. I purposed preaching abroad at Newcastle in the evening, but the weather would not permit : So I preached in the House, on, " This is the record, that God hath given unto us eternal life, and this life is in his Son." Mon. 7-. About noon I preached at Anham ; and in the evening in the Town-Hall at Hartlepool, where I had not been for sixteenyears. Tues. 8.-I came to Stockton-upon-Tees. Here I found an uncommonwork of God among the children. Many of them from six to fourteen were under serious impressions, and ear- nestly desirous to save their souls. There were upwards of sixty who constantly came to be examined, and appeared to be greatly awakened. I preached at noon, on, " The kingdom of heaven is at hand; " and the people seemed to feel every word.

Saturday, 14, was the hottest day we have had this summer. We reached Tenby soon after one. After dinner we took a walk through the town. I think there is not such a town in England. It is the Killmallock of Great Britain. Two-thirds of the ancient town are either in ruins, or vanished away. In the evening I preached in the street, to a large congregation ofrich and poor, all quiet and attentive. I cannot but think, salvation is at length come to this town also. I preached again in the morning, Sun- day, 15, and the word seemed to sink into the hearts of the hearers. Thence we went by Pembroke to St. Daniel's. It was a comfortable season. We had such another at Pembroke Aug. 1784. | JOURNAL. 287 in the evening. Many mourned after God, and many rejoiced with joy unspeakable. Mon. 16. I preached at Haverfordwest. Tuesday, 17. We rode over to Roach, eight miles from Haverford. The new preaching-house was pretty well filled ; and I was glad to find that a little ride did me no harm. Wednesday, 18. I went to Admiral Vaughan's, at Tracoon, one of the pleasantest seats in Great Britain. The house is embosomed in lofty woods, and does not appear till you drop down upon it. The Admiral governs his family, as he did in his ship, with the utmost punc- tuality. The bell rings, and all attend without delay ; whether at meals, or at morning and evening prayer. I preached at seven, on Phil. iii. 8; and spent the evening in serious conver- sation. Thur. 19. I went on to Mr.Bowen's, at Llyngwair ; another most agreeable place; but more so because of the company,- Mr. and Mrs. Bowen, his brother, and six of their eleven child- ren, two ofwhom are lately come from the University. Friday, 20. About eight I preached in the church at Newport, and spoke strong words, if haply some might awake out of sleep. Thence we went to Haverfordwest; it being the day when the Bishop held his visitation. As I was returning in the afternoon from visiting some of the poor people, acarriage in the street obliged me to walk very near a Clergyman, who made me a low bow: I did the same to him; though I did not then know the

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

gregation, in the morning, of rich as well as poor. But who is able effectually to warn these to flee from the wrath to come ? At eleven I preached in an open place at Newtown, sixteen miles from Londonderry. In the evening we had, at Coleraine, a larger congregation than at Clones itself; and they seemed a more intelligent people than most I have met with. Indeed, the whole town is different from all that I have seen. There is no hurry or noise, but all quiet and still, both by day and by night ; so that nowonder somany here receive the Gospel of peace, and " bring forth fruit unto perfection." Tues. 7.-I accepted the offer of the Presbyterian meeting ; and preached there at noon, and at six in the evening. Wed- nesday, 8. After preaching in the morning, I left many of the loving people in tears, andwent on to Ballymoney ; where I preached in the Court-House, to a very civil, and avery dull, congregation. From hence we went to Ballymena. In the after- noon I walked over to Gracehill, the Moravian settlement. Beside many little houses for them that are married, they have three large buildings ; (on the same planwith that at Fulneck ;) having the chapel in the middle, the house for the single men onthe left hand, that for the single women on the right. We spent one or two agreeable hours in seeing the several rooms. Nothing can exceed the neatness of the rooms, or the courtesy of the inhabitants: But ifthey have most courtesy, we have more love. We do not suffer a stranger, especially a Christian brother, to visit us, without asking him either " to bite or sup." "But it is their way." Iam sorry to say, so itis When I June, 1785.1 called on Bishop Antone, in Holland, an old acquaintance, whom I had not seen for six-and-forty years, till both he and I were grown grey-headed, he did not ask me so much as to wet my lips . Is not this ashameful way ? Away, contrary not only to Christianity, but to common humanity ? Is it not a way that a Jew, a Mahometan, yea, an honest Heathen, would be ashamed of? Having now finished an ingenious book,LeVrayer's "Animad- versions on the Ancient Historians," I thought a few passages

for it. In the evening I preached with much satisfaction at Frome, to a mixed multitude of rich and poor ; and afterwards strongly exhorted them that had believed to walk in love, after the example of our Great Master. On Thursday, I preached at Trowbridge ; and on Friday at Bradford, where the work of God has much increased lately ; indeed, it has increased this year through the whole Circuit, as it has not done for twenty years before. On Saturday evening I preached at Bath. Sun. 11. Mr. Bradburn preached at seven, and Mr. Collins about two in the afternoon. I began the service at eleven, and preached on part of the Epistle, Ephesians iii. 14, &c. Both then and in the evening the word " distilled as the dew, and as the rain on the tender herb." Tues. 14. I preached at Stoke ; and in the evening at Pens- ford ; where, I fear, after all the pains we have taken, the gen- erality of the people know just as much of religion as the Hot- tentots . Wdnesday, 14. I preached in the evening in the old Temple church, on Psalm lxxiv. 12. In the old translation it runs, " The help that is done upon the earth, God doeth it him- self." A glorious and important truth ! In the new, " Working salvation in the midst of the earth. " What a wonderful emen Oct. 1785. ] JOURNAL. 321 dation ! Many such emendations there are in this translation : Onewould think King James had made them himself. Thur. 15. I went over to Hannam once more, andsawpoor disconsolate Louisa, still wrapping herself up naked in her blanket, and not caring to speak to any one. The late pretty tale of her being the Emperor's daughter is doubtless a mere catch-penny : Andher four-and-twenty examinations are as cre- dible as Mahomet'sjourney through seventy thousand heavens. Sun. 18. I read Prayers and preached at the new Room in the morning ; at two under the sycamore inKingswood ; and at five near King's Square in Bristol. In the following week I visited the classes, and was amazed to find there is no increase in the society, considering what able and diligent Preachers they havehad the last year. Tues. 27.-I visited the little flock at Amesbury, humble,

Mon. 28. We took boat at seven, being informed that at eight all the city gates would be shut. In the evening we reached Rotterdam, and rejoiced to meet good Mr. Loyal once more. Here we rested on Tuesday. Wednesday, 30. We set out early, and went twelve miles in acoach, forwhich we had to pay six guilders and no more. We then crossed the river, which cost four stivers, and hired an openwaggon for twenty- ン three stivers, which brought us to the other river in half an hour. At the Brill we hired another coach, which cost us four guilders. I set down these little things that others may not be cheated. We found company enough in our inn at Helvoetsluys, genteel, good-natured, and sensible ; but finding our conversa- tionwas 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 thewindwas 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. Sept. 1786. ] 349 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-fourhours on board, we 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. After- wards,wehad 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, andGod answered ; so that I slept sound till my usual

ing we came to Philipstown, which we had forsaken for near forty years ; yet at length there is a prospect of good. A little society is formed; and some troopers, who are part of it, keep all the town in awe. The congregation was as quiet asthat in Dublin, both in the evening and at seven in the morning. Here is seed sown once more ; and God is able to give a plentiful harvest. Tues. 17.-I crossed over to my old friends at Tyrrel's Pass. It was supposed the House would hold the congregation inthe evening, but it would hardly contain a fourth part of them : So I preached in the yard, not only to Protestants, but (I was informed) most of the Papists in the town ; and we found God was no respecter of persons. Wednesday. 18. The House was well filled in the morning, andwe hadacomfortable season; as also at Coolylough in the evening, where God spoke to many : hearts. Thursday, 19. About noon I preached at Kenagh, to a numerous congregation : Formany years we seemed to be beat- ing the air here ; but a few months since, God so blessed the preaching of poor John Bredin,just tottering over the grave, that we have now a lively society, swiftly increasing both in grace and number. We went hence to Longford, where a mul- titude of people soon assembled in the Town-Hall. I found much liberty of speech, and I have seldom seen a congregation more affected. I observed one genteel woman, who kept her eyes fixed, from the beginning to the end; andwas agreeably surprised, when she called upon me, to find one ofmy old flock at Castlebar. Once more she has set her hand to the plough: May she never look back ! Fri. 20.-I went to Athlone, and preached in the evening to April, 1787.1 JOURNAL . 369 acongregation of deeper experience than any I had seen since I left Dublin. Yet the nextday I thought it expedient to press upon them the advice of the Apostle, " Let him that assuredly standeth" (so it should be rendered) "take heed lest he fall." Sun. 22. I opened and applied that glorious text, " The help that is done upon earth, he doeth it himself." Is it not strange that this text, Psalm lxxiv. 12, is vanished out of the

sion thenmade upon rich and poor will not soonwear off. Mon. 3.-I went on to Bristol, and having two or three quiet days, finished my sermon upon Conscience. On Tuesday I 408 REV. J. WESLEY'S [March,1788. gave notice ofmy design to preach on Thursday evening, upon (what is now the general topic) Slavery. In consequence of this, on Thursday, the House from end to end was filled with high and low, rich and poor. I preached on that ancient pro- phecy, " God shall enlarge Japhet. And he shall dwell in the tents of Shem ; and Canaan shall be his servant." About the middle of the discourse, while there was on every side attention still as night, a vehement noise arose, none could tell why, and shot like lightning through the whole congregation. The terror and confusion were inexpressible. You might have imagined it was acity taken by storm. The people rushed upon each other with the utmost violence ; the benches were broke in pieces ; and nine-tenths of the congregation appeared to be struck with the same panic. In about six minutes the storm ceased, almost as suddenly as it rose ; and, all being calm, I went on without the least interruption. It was the strangest incident of the kind I ever remember ; and I believe none can account for it, without supposing some preternatural influence. Satan fought, lest his kingdom should be delivered up. We set Friday apart as aday of fasting and prayer, that God would remember those poor outcasts of men; and (what seems impossible with men, considering the wealth and power of their oppressors) make away for them to escape, and break their chains in sunder. Fri. 7-. I went over to Kingswood School, and found every- thing there in excellent order. Sunday, 9. I preached at the Room, morning and afternoon, (Mr. Collins reading Prayers,) and about two at the School ; though the House would very ill containthe congregation. Monday, 10, and the three following days, I visited the classes; which contained (after many added, and many lost or removed) a little more than nine hundred members. I wonder that, with such Preachers, there is so little increase. Dublin has outrun Bristol already : So will Manches. ter, Sheffield, and even Birmingham soon, unless they stir them- selves up before the Lord.

few minutes, so that I could not refrain from preaching a short sermon ; and God was there of a truth. We had a rainy after- noon ; so I was obliged to preach in the new preaching-house, considerably the largest, and, inmany respects, far the best, in Cornwall. Tues. 25.-I went to St. Ives, and preached, as usual, on one side of the market-place. Well nigh allthe town attended, and with all possible seriousness. Surely forty years' labour has not been in vain here. Wed. 26. I returned to Redruth, and applied to the great congregation, "God was in Christ, reconciling the world unto himself. " I then met the society, and explained at large the rise and nature of Methodism ; and still aver, I have never read or heard of, either in ancient or modern history, any other church ! which builds on so broad a foundation as the Methodists do ; which requires of its members no conformity either in opinions or modes of worship, but barely this one thing, to fear God, and work righteousness. Thur. 27.We set out early, and reached Truro soon after [Sept. 1789. five. I preached at six, to a House full of serious people, on, " Awake, thou that sleepest." The congregation seemed to be awake. Thence we hasted forward to Port-Isaac. I preached in the evening, in an open part ofthe town, to almost allthe inhabit- ants ofit. Howchanged [since thetime] whenhe that invitedme durst not take me in, for fear his house should be pulled down ! Fri. 28. I preached at nine in our new House at Camelford, throughly filled, though at a short warning; and at six in the evening, in the new House at Launceston; still too small for the congregation, who seemed exceeding lively. So there is a fair prospect in Cornwall, from Launceston to the Land's End. Sat- urday, 29. Going through Tavistock, a poor man asked me to preach. I began in about aquarter of an hour, the preaching- house being filled directly; but with so poor a congregation as Ihave not seen before, for twice seven years. In the evening I preached at Plymouth-Dock, to a very different congregation, but equally serious. Sun. 30. Our service began at ten. The rain prevented the chapel being too much crowded. In the evening I preached at

On Monday, Tuesday, Wednesday, and Thursday, she came to the preaching, and seemed to be much affected. On Friday evening I was at Kingswood, and preached to such a congrega- tion, as I have not seen there on a week-day for forty years, unless it was at awatch-night. Saturday, 13. I spent two hours with her atGranby-House, and answered all her questions. She appeared quite willing to know the truth, and to be altogether a Christian ; and vehemently desired, if our lives were prolonged, that I would visit her in London. But if we should live, would she then be willing to see me? If she is, it would be a miracle indeed. This week I visited the classes in Bristol. I wonder we do not increase in number, although many are convinced, many justified, and a few perfected in love. I can impute the want of increase to nothing but want of self-denial. Without this, indeed, whatever other helps they have, no believers can go forward. Sunday, 14, was a comfortable day. In the morning I met the Strangers' Society, institutedwholly for the relief, not of our society, but for poor, sick, friendless strangers. I do not know that I ever heard or read ofsuch an institution till within a few years ago. So this also is one ofthe fruits of Methodism. Mon. 15.-I set out early, and dined at Stroud ; but in the evening we knew not what todo. The preaching-housewas far too small to contain the congregation ; so that several hundreds (it was supposed) were obliged to go away. But the power of God remained with us ; and great was our rejoicing in him. Tues. 16. At noon I preached at Painswick, to as many as the House would contain : In the evening, at Gloucester, we had a large multitude ; but many of them would neither hear 482 REV. J. WESLEY'S [March, 1790. nor let others hear. Indeed, theythat sat in the galleries could hear well ; but very few of them that were below. Wed. 17. In the way to Tewkesbury, at the earnest desire of Samuel Vernon, I called on him and his five daughters, (all grown up,) who are latelyjoined to that society ; all ofwhom are now in great earnest, and bid fair to adorn the Gospel of God

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.

the said John Wesley, and such person and persons as he should nominate and appoint, might therein preach and expound God's Holy Word ; and upon further trust, that the said respective Trustees, and the survivors of them, and theirheirs and assigns, and the Trustees for the time being, should permit and suffer Charles Wesley, brother of the said John Wesley, and such other person and persons as the said Charles Wesley should for that purpose from time to time nominate and appoint, in like manner during his life, to have, use, and enjoy the said premises respectively, for the like purposes as aforesaid ; and after the decease of the sur- vivor of them, the said John Wesley and Charles Wesley, then upon further trust, that the said respective Trustees, and the survivors of them, and their heirs and assigns, and the Trustees for the time being forever, should permit and suffer such person and persons, and for such time and times, as should be appointed at the yearly Conference of the people called Methodists, in London, Bristol, or Leeds, and no others, to have and enjoy the said premises for the purposes aforesaid : And whereas divers persons have, in like manner, given or conveyed many chapels, with messuages and dwelling- houses, or other appurtenances, to the same belonging, situate in various parts ofGreat Britain, and also in Ireland, to cer- tain Trustees, in each of the said gifts and conveyances respectively named, upon the like trusts, and for the same uses and purposes as aforesaid (except only that in some of the said gifts and conveyances, no life-estate or other interest is therein or thereby given and reserved to the said Charles Wesley) : And whereas, for rendering effectual the trusts created by the said several gifts or conveyances, and that no doubt or litigation may arise with respect unto the same, or the interpretation and true meaning thereof, it has been thought expedient by the said John Wesley, on behalf of himself as donor of the several chapels, with the messuages, dwelling-houses, or appurtenances, before-mentioned, as ofthe donors of the said other chapels, with the messuages, dwelling- houses, or appurtenances, to the same belonging, given or con- veyed to the like uses and trusts, to explain thewords , " Yearly Conference of the people called Methodists," contained in all

To George Gidley Date: LONDON, January 18, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR BROTHER,--I am glad to hear that you are ordered to Exeter: there seems to be a particular providence in this. We have a small Society there, which is but lately formed, and stands in need of every help; so that I doubt not your settling among them will be an advantage to them. See that you be not ashamed of a good Master nor of the least of His servants. --I am Your affectionate brother.

To Christopher Hopper Date: LONDON, February 7, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR BROTHER,--One sin is wanting to fill up the measure. The English in general have not persecuted the Gospel. Therefore we have still reason to hope that God will interpose, when all human help fails. If we build a New Foundery this Summer, I shall spend most of it in London, and only just make a flying journey through England, and look at our friends in the capital places. Possibly I may touch at Edinburgh or Aberdeen. You 'received but one book.' True: but I desired you to enquire after the other, which is far more valuable. It must be either at Bolton or Liverpool. I am, with love to Sister Hopper. Your affectionate friend and brother.

To John Mason Date: LONDON, February 17, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR BROTHER,--The uncertainty of a passage from Liverpool is a weighty objection; as is also the uncertainty of the passage to Whitehaven, so I must lay that thought aside. A little fatigue I do not regard, but I cannot afford to lose time. Supply the poor people with all our small books, with money or without, and exhort them to keep a love to the Church as well as to their brethren. If we do not build a new Foundery this summer, I hope to see you at the usual time--I am Your affectionate friend and brother.

To Miss March Date: LONDON, February 26, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- What I advise you to is, not to contract a friendship or even acquaintance with poor, inelegant, uneducated persons, but frequently, nay constantly, to visit the poor, the widow, the sick, the fatherless in their affliction; and this, although they should have nothing to recommend them but that they are bought with the blood of Christ. It is true this is not pleasing to flesh and blood. There are a thousand circumstances usually attending it which shock the delicacy of our nature, or rather of our education. But yet the blessing which follows this labor of love will more than balance the cross, 'To be uneasy under obligations which we cannot repay' is certainly a fruit of diabolical generosity; and therefore Milton with great propriety ascribes it to the devil, and makes him speak quite in character when he says concerning his obligations to God Himself-- So burthensome, still paying, still to owe. I am quite of another mind; I entirely agree with you that the more sensible we are of such obligations the more happy we are. Surely this yoke is easy and this burthen is light. Perhaps, if you give another reading to Thoughts upon Dress, you will clearly see that both reason and religion are more deeply concerned than we are apt to imagine even in the trifling article of dress--trifling if compared with the weightier matters of the law, yet in itself of no small importance; and that, whether you consider yourself as an individual or as a member of a Christian society. Certainly Dr. Young can only mean, ' None is happy unless he thinks himself so'; and truly this is no great discovery. Is it any more than, ' None is happy unless he is so' If he means more than this, he means wrong, for we know the best man is the happiest; but if I thought myself the best man in the world, I should be very proud, and consequently not happy at all.

To Thomas Rutherford Date: LONDON, March 3, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR TOMMY,--I am glad you have a convenient lodging at Edinburgh. You should try all the little places round Glasgow as soon as you can preach abroad. Rd. Watkinson is as much called to preach as you or I. But is it any wonder his mouth should be shut when he is worn down with weakness and pain and the unkind censures of those he is among Some of the Calvinists stumbled in lately while I was preaching. 'Ay,' said one of them, 'poor man! He has quite lost his gift! ' Perhaps your Greenock critics might do the same. So they said of Hugh Saunderson. Those who will not conform to the Rules of our Society are no members of it. Therefore I require John Campbell, John Laird, and Peter Ferguson to take their choice one way or the other. If they will meet their class weekly, they are with us. If they will not, they put themselves from us. And if the rest of the Society cannot or will not bear the expense, our preachers shall trouble Greenock no more. But show them the reason of the thing in The Plain Account of the People called Methodists. After they have considered this, let them either join with us upon these terms or be our friends at a distance. I think what you propose concerning Brother Watkinson is the best thing that can be done. As soon as possible he should drink decoction of nettles or of burdock morning and evening. If need be, I will send him another little bill. Possibly I may see you in May.--I am, dear Tommy, Your affectionate friend and brother.

To Robert Costerdine Date: MANCHESTER, April 7, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR ROBERT,--You have done exceeding well in the case of poor Sam. Woodcock. I do not see what you could do more. But the great question is now what he can do; for I doubt he cannot be employed as a preacher--at least, until he has given sufficient proof of a real and deep repentance. I have sent T. Newall into Epworth Circuit. This day fortnight I expect to be at Leeds; and am, dear Robert, Your affectionate friend and brother.

To James Barry Date: COLNE, April 30, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR JAMES,--Five or six years ago the Dales Circuit was quite out of debt. How come they in debt now Why, at this rate we shall never have done. If they now collect only for themselves, how does this help me to carry on the general work This is nothing for the purpose of the Yearly Subscription toward a common stock. But be this as it may, you know the rule in the Minutes--that all the money thus collected is to be produced at the Conference. If I am not called back to London to superintend the building/I hope to be in your circuit in June.--I am, dear James, . Your affectionate friend.

To Thomas Carlill Date: BRISTOL, September 8, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR TOMMY,--Whatever these poor self-deceivers do, it is our part to go straight forward; and we know the counsel of the Lord that shall stand--the gates of hell shall not prevail against it. There is a blessed seed in Wales, and particularly in Brecknockshire. And if you will take the pains when you are in any town to call upon our poor people at their own houses, religion will deepen in their hearts and you will see the fruit of your labor. Begin this as soon as possible.--I am, dear Tommy, Your affectionate friend and brother. PS.--I hope you wrote to George Mowatt.

I am not sorry that you have met with a little blame in the affair; and I hope it was not undeserved. Happy are they that suffer for well doing! I was almost afraid all men would speak well of you. Do you feel no intermission of your happiness in Him Does He ' bid you even in sleep go on’ What do you usually dream of Do you never find any lowness of spirits Is there never any time that hangs upon your hands How is your health Are you entirely free of your cough and the pain in your side You see how inquisitive I am, because everything relating to you nearly concerns me. I once thought I could not be well acquainted with any one till many years had elapsed. And yet I am as well acquainted with you as if I had known you from your infancy. Away with that thought, ' I shall not have you long.' Let our Lord see to that. Let us enjoy to-day. You are now my comfort and joy! And I hope to be far longer than this little span of life, my dear Hetty, Yours in tender affection.

To Members and Friends of the Methodist Societies Date: LONDON, October 18, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR BROTHER,--The Society at London have given assistance to their brethren in various parts of England. They have done this for upwards of thirty years; they have done it cheerfully and liberally. The first year of the subscription for the General Debt they subscribed above nine hundred pounds, the next about three hundred, and not much less every one of the ensuing years. They now stand in need of assistance themselves. They are under a necessity of building, as the Foundery with all the adjoining houses is shortly to be pulled down; and the City of London has granted ground to build on, but on condition of covering it, and with large houses in front; which, together with the new chapel, will, at a very moderate computation, cost upward of six thousand pounds. I must therefore beg the assistance of all our brethren. Now help the parent Society, which has helped others for so many years so willingly and so largely. Now help me, who account this as a kindness done to myself--perhaps the last of this sort which I shall ask of you. Subscribe what you conveniently can, to be paid either now, or at Christmas, or at Lady Day next.--I am Your affectionate brother. The trustees are John Duplex, Charles Greenwood, Richard Kemp, Samuel Chancellor, Charles Wheeler, William Cowland, John Folgham.

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 Joseph Benson Date: CHATHAM, November 26, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR JOSEPH,--If any leader oppose, you see your remedy, --put another in his place: nay, if he does not join heart and hand; for ' he that gathereth not with you scattereth.' The Word to a Smuggler is plain and home, and has done much good in these parts Taking opium is full as bad as taking drams. It equally hurts the understanding, and is if possible more pernicious to the health than even rum or brandy. None should touch it if they have the least regard either for their souls or bodies. I really think you are in the right. It is better to help Robert Wilkinson where he is than to burthen the Dales with an additional weight. But then what shall we do We have no supernumerary preachers. See if you can do anything with Edward Jackson.--I am, dear Joseph, Yours affectionately.

To Penelope Newman Date: LONDON, December 13, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR SISTER,--You do well in giving me as particular an account as you can of the blessed work in and about Stroud.' And surely the very same work, if the preachers are zealous, will spread through the whole circuit; especially if they are diligent in visiting from house to house, and so watering the seed that has been sown in public. But do you not see what a temptation you have been under Who is it that told you poor Cheltenham would be forgotten Tell him, ' Thou art a liar from the beginning. I will not hearken to thee. I will hearken what the Lord Will say concerning me.' How soon can He make Cheltenham as Stroud, and Mr. Wells as Mr. Valton Look up, Prizzy, look up! Is not the cloud bursting--I am, my dear friend, Yours affectionately.

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 Walter Churchey Date: LONDON, June 25, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- MY DEAR BRTHER,--At present I am very safe; for I am a good many pounds, if not scores of pounds, worse than nothing. In my Will I bequeath no money but what may happen to be in my pocket when I die. It is my religion which obliges me 'to 'put men in mind to be subject to principalities and powers.' Loyalty is with me an essential branch of religion, and which I am sorry any Methodist should forget. There is the closest connection, therefore, between my religious and my political conduct; the selfsame authority enjoining me to 'fear God' and to 'honor the King.' Dr. Coke promises fair, and gives us reason to hope that he will bring forth not only blossoms but fruit. He has hitherto behaved exceeding well, and seems to be aware of his grand enemy, applause. He will likewise be in danger from offence. If you are acquainted with him, a friendly letter might be of use, and would be taken kindly. He now stands on slippery ground, and is in need of every help. I expect to be at Monmouth (coming from Worcester) on Wednesday, July the 9th, and at Brecon on the 10th.--I am Your affectionate brother.

To Joseph Benson Date: WORCESTER, July 8, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- DEAR JOSEPH,--What you say is unquestionably right. Why, then, should it not immediately be put in execution? Let Berwick directly be taken into the Newcastle Circuit, and Dunbar be supplied once a fortnight from Edinburgh. Pray write this instantly to Brother M'Nab, [Assistant to Edinburgh.] and admit of no excuse. If by this means there is a preacher to spare, let him step over as soon as possible from Portpatrick and supply the place of that good young man John Harrison [Harrisin, whose obituary appeared the following month, was ‘a promising youth, serious, modest, and much devoted to God.’] in the Lisburn Circuit. Mr. Smyth calls aloud for help: he is zealous and active, but is quite overborne. I have set down you with Brother Hopper in the Manchester Circuit [They went to Bradford in August.]; and am, dear Joseph, Yours affectionately.

To Walter Churchey Date: LONDON, October 18, I777. Source: The Letters of John Wesley (1777) Author: John Wesley --- MY DEAR BROTHER,--You see how 'good wits jump.' We agree that no politics shall have a place in the Arminian Magazine. But poetry will; only my brother and I are the judges what pieces shall be admitted. It may be some will think us too nice in our choice; but that we cannot help. As to a review of religious books, it might be well; but I have two objections: (1) I scruple my own sufficiency for the work; (2) I would not at any price be bound to read over all the present religious productions of the press. Peace be with you and yours, young and old!--I am Your affectionate brother.

To Thomas Rutherford Date: LONDON, November 22, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- DEAR TOMMY,--You send me a pleasing account of the isle; just such an one as I expected. For I did not doubt but the work of God would prosper in your hands. They talk, but they can do nothing. If the Act of Toleration does not extend to the isle, neither does the Conventicle Act. So they have no ground to stand upon. It is soon enough to take the oaths when you are required so to do. If any one actually molests you, then apply to the Governor, telling him, ' I desired you so to do.' He will likewise do you justice in case of riots.--I am, dear Tommy, Your affectionate friend and brother. My kind love to Mr. Corlett. [See heading to letter of Jan. 17.] You may sell many of the penny tracts, and they will do much good.

To Ann Bolton Date: LONDON, January 24, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- It is surely a wise and gracious Providence which has detained you so long at Withey. You was sent thither and still remain there for the good of the poor people. I wish you could meet all the women of the Society either in band or class. Lay yourself out among them as much as ever your strength and leisure will permit. You was formerly the nursing mother of the Society; they grew and prospered under your hand, and they have not prospered since. They have pined away like poor orphans ever since you was removed from them. [See letter of Jan. 11, 1775, to Francis Woffe.] Possibly now they may spring up and flourish again; and then you will not think much of your labor. It would undoubtedly be of use if a few of you were to meet together for this very purpose, to improve one another in Christian knowledge as well as in love. And you cannot insist too much on that point - that, whatever our past experience has been, we are now more or less acceptable to God as we more or less improve the present moment. But it is no wonder that many are so angry at this assertion, for it strikes at the very root of Calvinism. That you are tempted to peevishness, to discontent, or to anything else will be no loss as long as you are conqueror over all, yea more than conqueror through Him that loveth you. And so, I doubt not, you will always be; because your trust is not in yourself but in Him. - My dear Nancy, Yours most affectionately.

To Duncan McAllum Date: LONDON, February 11, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR BROTHER, - You do not write too often. When I think your letters troublesome, I will tell you. I leave it to your choice how you should divide your time between Perth and Inverness. [See letter of Jan. 17.] It seems to me you should spend at least a month in the North before the Conference. If you have not money for the journey, I will help you. I shall hardly see Scotland this year. About the end of next month I expect to be in Dublin. If Brother Ellis is angry at you, be not you angry at him. A soft answer turneth away wrath. - Dear Duncan, Your affectionate brother.

To Thomas Maxfield Date: February 14, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- I was a little surprised to read in a late publication of yours the following assertions: - 1. Thomas Maxfield was 'some of the firstfruits of Mr. Whitefield's ministry' (page 18). 2. 'When he went abroad, he delivered me and many thousands more into the hands of those he thought he could have trusted them with, and who would have given them back to him again at his return. But, alas! it was not so.' (Ibid.) 'I heard Mr. Whitefield say at the Tabernacle, in the presence of five or six ministers, to Mr. Wesley, a little before he left England for the last time: "I delivered thirty thousand people into the hands of your brother and you when I went abroad. And by the time I came back you had so turned their hearts against me that not three hundred of them would come to hear me." I knew this was true.' (Ibid.) 3. 'I heard Mr. Whitefield say: "When I came back from Georgia, there was no speaking evil of each other. Oh what would I not give or suffer or do to see such times again! But oh that division! that division! What slaughter it has made 'It was doctrine that caused the difference; or, at least, it was so pretended.' (Ibid.) 'He preached a few times in connection with his old friends. But, ah! how soon was the sword of contention drawn!' (Page 19.) 4. 'where can you now find any loving ones of either party They have no more love to each other than Turks.' (Ibid.) 'Read their vile contentions, and the evil characters they give of each other, raking the filthiest ashes to find some black story against their fellow preachers' (page 20). They 'slay with the sword of bitterness, wrath, and envy. Still more their shame is what they have sent out into the world against each other on both sides about five or six years ago, and till this very day.' (Page 21.) To satisfy both friends and foes I propose a few queries' on each of these four heads.

To George Gidley Date: DUBLIN, July 4, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- My DEAR BROTHER, - I am glad to hear that the work of God begins to increase even in poor Exeter. If Jos. Jones is able and willing to preach morning and evening, I should have no objection to his laboring next year in your circuit. [Joseph Jones was appointed to Cornwall East in 1778.] As to the house, it would undoubtedly be a means of much good if it can be procured. All the difficulty is to procure the money. We cannot do much because of the building at London. [City Road Chapel was being built.] But 'the earth is the Lord's and the fullness thereof.' - I am Your affectionate brother.

To Duncan McAllum Date: DUBLIN, July 14, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR DUNCAN, - I would have you change once in two months, and will help you as to the expense. Dwell in the land, and be doing good, and verily thou shalt be fed. You have nothing at present to do in Afric. Convert the heathen in Scotland.-I am, dear Duncan, Yours affectionately.

To Pendope Newman Date: NEAR LEEDS, August 2, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR SISTER, - I just snatch time to write a few lines, I had desired to go through Gloucestershire to Bristol; but I am disappointed. It will be necessary on several accounts that I shoed go round by London. After spending two days there and one at Bristol (if God permit), I must hasten forward to Cornwall. Keep the poor people about Gutherton, [Gotherington, near Tewkesbury.] if you can, in that lovely simplicity. I must if possible save Mr. Valton's life. [See letter of Feb. 25.] - I am, dear Penny, Your affectionate brother.

To Alexander Knox Date: LONDON, August 16, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR ALLECK, - You have long been under that temptation of despising the day of small things; although, indeed, they are not small things which God has done for you already. That you are still too lukewarm is most certain: you have need to stir up the gift of God that is in you; and you have need to praise Him that His hand is still upon you for good, preserving you from presumptuous sins. You ought to be sensible of this, and to be thankful for it, which you may be without 'applauding yourself.' That you have 'no right to expect the continuance of your health 'is undoubtedly true - that is, you cannot claim it from God's justice; you do not merit it at His hands. But is this the measure whereby He deals with His poor creatures Does He give us no more blessings than we deserve Does He treat us in all things according to His justice Not so; but mercy rejoices over judgment! Therefore expect from Him, not what you deserve, but what you want -health of soul and health of body: ask, and you shall receive; seek, and you shall find; not for your worthiness, but because 'worthy is the Lamb.' The peace of God be with all your spirits! - I am, dear Alleck, Yours affectionately.

To Cornelius Bayley Date: NEAR LONDON, October 12, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR BROTHER, - I will read over and consider your MS. the first opportunity. Before I read it I cannot but mention a little remark which I have frequently made. There are many good-natured creatures among the Methodists who dearly love to make matches; and we have many other good-natured creatures who dearly love to make authors. Whereas it is the glory of the Methodists to have few authors. And a young man can hardly be too slow in this matter. To save her postage I write a line or two in yours to poor Sister Bastable. [The widow of Cornelius Bastable, See letter of Dec. 15, 1763.] Peace be with your spirits! - I am Your affectionate brother.

To the Society at Keighley Date: LONDON, January 11, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- I have a few questions which I desire may be proposed to the Society at Keighley. Who was the occasion of the Methodist preachers first setting foot in Leeds William Shent. Who received John Nelson into his house at his first coming thither William Shent. Who was it that invited me and received me when I came William Shent. Who was it that stood by me while I preached in the street with stones flying on every side Williaam Shent. Who was it that bore the storm of persecution for the whole town and stemmed it at the peril of his life William Shent. Whose word did God bless for many years in an eminent manner William Shent's. By whom were many children now in paradise begotten in the Lord and many now alive William Shent. Who is he that is ready now to be broken up and turned into the street William Shent. And does nobody care for this William Shent fell into sin and was publicly expelled the Society; but must he be also starved Must he with his grey hairs and all his children be without a place to lay his head Can you suffer this O tell it not in Gath! Where is gratitude Where is compassion Where is Christianity Where is humanity Where is concern for the cause of God Who is a wise man among you Who is concerned for the gospel Who has put on bowels of mercy Let him arise and exert himself in this matter. You here all arise as one man and roll away the reproach. Let us set him on his feet once more. It may save both him and his family. But what we do, let it be done quickly. - I am, dear brethren, Your affectionate brother.

To Kitty Warren Date: LONDON, January 14, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR SISTER, - Let poor Charles Maund's follies die and be forgotten! It is well you have no more to do with him. It seems to me the great sin you (the Society) are now guilty of is poverty. And though you do repent of it, you do not forsake it. The question is, By what means can you either lessen your expense or increase your income We are here at our wits' end how to pay for the new chapel, as many of our workmen are unpaid still. For riches the Calvinists beat us altogether. However, by-and-by we must help you as we can. Trust in God, and all will be well! Grace and peace be with you! - I am, my dear Kitty, Yours in tender affection.

To George Gidley Date: LONDON, January 25, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR BROTHER, Any house is ipso facto licensed, if the demand is made either at the Bishop's Court, the Assizes, or the Quarter Sessions. The Act of Parliament licenses, not the Justices; they can neither grant nor refuse. If you have witnesses, your house is licensed: you need trouble the Sessions no farther. If they trouble you, the Lord Chief Justice will do you right. You should mildly and respectfully tell them so. - I am Your affectionate brother. PS. - I have wrote to the Chancellor, and hope he will trouble you no more.

To George Gidley Date: BOLTON, April 11, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR BROTHER, - It seems to me that this is a very providential thing, and that you did well not to let the opportunity slip. There is no doubt but our brethren at the Conference will readily consent to your asking the assistance of your neighbors. [That assistance was for the erection of a preaching-house. The letter was endorsed, 'Mr. Wesley's approbation of Exeter purchase.' See letter of Jan. 25.] And the time appears to be now approaching when poor Exeter will lift up its head. There is no danger at all of your being a loser by any bond or security that you have given. If I live till the latter end of summer, I hope to call upon you in my way to Cornwall. - I am Your affectionate brother.

To Miss Livingston Date: LONDON, July 24, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR SISTER, - I am exceedingly obliged to you for your openness, and it is certain you have acted herein both according to justice and mercy. You need not be afraid of my taking any step that would occasion any reflection upon you. Your behavior in the whole affair has been so exactly right, that it has exceedingly endeared you to me and made me doubly fearful of giving you the least pain; but perhaps it may occasion some trouble to me. I had no intention, when I left it last, of visiting Inverness any more; but I think I must, if my life and strength be prolonged: for I would willingly see you once more. With tender regard, I am, my dear sister, Yours very affectionately.

To Mr. -- Date: LONDON, December 4, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR BROTHER, - The information you have procured concerning the widow of Thomas Young I believe will be quite satisfactory. I know no reason why your little boy should not be admitted into Kingswod School if we live till autumn. Sammy Wells died last Saturday! [See heading to letter of Feb. 24 to Hannah Ball.] 'Live to-day! - I am Your affectionate friend and brother.

To George Robinson Date: MANCHESTER, March 25, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- MY DEAR BROTHER,--I do not see why Brother Norris should not have a part of what is collected on the account of sickness. I am glad to hear so good an account of poor Robert Empringham. As they desire a supernumerary preacher about Whitby, he may go into that circuit directly. I desire Mr. Peacock to put a final stop to the preaching of women in his circuit. If it were suffered, it would grow, and we know not where it would end. I hope to see you and our brethren at Boston before the summer is over. Peace be with you and yours!--I am Your affectionate brother.

To Thomas Rutherford Date: LONDON, February 20, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR TOMMY, -- I am glad to hear so good an account of Mr. Abraham. [See letters of Nov. 4, 1780, and May 8, 1781.] I hope to be at Dublin in April; and if he goes on well till then, it is not improbable he and you and I may return to England together. A few days in March (till Monday the 19th) I purpose to spend in and about Bristol. I then go slowly through Gloucestershire and Staffordshire to Manchester, which I hope to reach on March the 29th. Do all the good you can to our poor brethren in Ireland while you stay among them.~I am, dear Tommy, Your affectionate friend and brother.

To Mrs. Hall Date: THORNE, NEAR EPWORTH, June 29, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR PATTY,--I should have been at Epworth to-night, but our friends here interrupted me. Now, if you was but with me, I could show you Crowle and Belton and the great sycamore-tree and my father's tomb. But since an hundred and fifty miles lie between us, we must be content. It is well if Robert Lee [Boswell mentions Mrs. Hall as one of the company at dinner at Dr. Johnson's on Easter Sunday, April 15, 1781. Robert Lee told Wesley on Feb. 5, 1763, that he should stay in the London Society no longer. See Journal, v. 5.] does not turn poor Mrs. Sherriff’s head! It is no wonder she wears an high cap now. To be sure he tells her how well she looks! and how pretty she is! And how can she be so uncivil as not to believe him However, you did well to take her out of his hands. I am surprised that you could not find a lodging near the City Road. A little while, and we shall need none of these lodgings. I do not expect to see London before my usual time. -- I am, dear Patty, Your affectionate friend and Brother.

To Martha Chapman Date: LONDON, October 13, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR PATTY, -- I returned hither yesterday in the afternoon, and had the pleasure of yours. I hope to be at High Wycombe on Monday and Tuesday, at Oxford on Wednesday noon, and at Witney on Wednesday evening. If in all these trials your mind is unmoved and fixed upon Him that loves you, they will only help you forward on your way. [Wesley’s wife died on Oct. 8, and was buried on the 12th. ‘I was not informed of it till a day or two after.’ See Journal, vi. 337.] --I am, dear Patty, Your affectionate brother.

To Mrs. Downes Date: LONDON, December 1, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR SISTER, -- Never be afraid that I should think your letters troublesome; I am never so busy as to forget my friends. Mr. and Mrs. Fletcher made an excellent beginning, and I trust they will increase with all the increase of God. Now let all of you that remain in the neighborhood arise up and supply her lack of service. Be instant in season, out of season, that all may know you have caught her mantle! [See letters of Nov. 24 and Dec. 9.] But pray do not suffer my poor Miss Ritchie to work herself to death. Let her do all she can, and not more than she can. -- I am Your affectionate brother.

To Samuel Bradburn Date: ABERDEEN, June 7, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR SAMMY, -- Cannot you give part of J. Hodgson’s class to the other leader Let each person meet with which he chooses. Let Henry Atkinson and Thomas Haigh be the stewards for the ensuing year. I see no reason why Brother Proctor should not remain in the circuit till the Conference. [Stephen Proctor, the Assistant at Glamorgan, ceased to ‘travel’ at the Conference in August.] But whenever you have the opportunity earnestly exhort him to be serious and to be jealous for God. Whoever is pleased or displeased, the preaching at Greetland and at Halifax must remain as it is. Our yea is yea, and our nay is nay. I have little objection to John Oliver’s [The preachers at Bradford were Samuel Bradburn, John Floyd, and John Oliver, who moved to Chester in August.] request -- it seems reasonable enough. I am glad to hear my poor Betsy [See letter of Feb. 28.] gathers strength. I love her well. Peace be with both your spirits! -- I am, dear Sammy, Your affectionate friend and brother.

To Zachariah Yemdall Date: SEVENOAKS, October 21, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR BROTHER, -- Undoubtedly you are to act as Assistant; and if you carefully read the great Minutes of the Conference and keep close to them in every point, assuredly you will see the fruit of your labor. But whom can you get to help you I know none, unless you can persuade Brother Rutherford to spare you Andrew Blair, and to take a poor invalid, John Mayly (who is now at Dublin), in his stead. [See letters of Oct. 19 (to Thomas Rutherford) and Nov.] You know, we have no preachers to spare; every one is employed: and we can neither make preachers nor purchase them. God alone can thrust them out into His harvest. All you can do until H. Grave comes is to divide yourself between Cork and Bandon. -- I am Your affectionate friend and brother.

To Matthiss Joyce Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR BROTHER, -- Not only Mr. Smith but several others gave a satisfactory account of you at the Conference. Mr. Watkinson [Richard Watkinson was the Assistant at Limerick, and Robert Blake his colleague. See letter of Dec. 31.] writes me word that, as Robert Blake has left him, he is in great want of help. I have no objections, if your wife is willing, for you to go upon trial to Limerick.

To Robert Carr Brackenbury Date: LONDON, January 10, 1785. Source: The Letters of John Wesley (1783) Author: John Wesley --- DEAR SIR, -- As I expect to remain in London till the beginning of March, I hope to have the pleasure of spending a little time with you before I set out on my spring and summer journeys, which I shall probably continue as long as I live. And who would wish to live for any meaner purpose than to serve God in our generation I know my health and strength are continued for this thing. And if ever I should listen to that siren song, ‘Spare thy life,’ I believe my Master would spare me no longer, but soon take me away. It pleases Him to deal with you in a different way. He frequently calls you not so much to act as to suffer. And you may well say, -- O take Thy way! Thy way is best: Grant or deny me ease. This is but tuning of my breast To make the music please. [Adapted, in his Chariestown Hymn-Book, from George Herbert's The Temple, ‘The Temper’: Yet take Thy way; for sure Thy way is best: Stretch or contract me, Thy poor debtor; This is but tuning of my breast, To make the music better.] I am glad you are still determined to do What you can, and to do it without delay. But others are not of this mind. I have just received a letter from Mr. Oddie, [See letter of Sept. 26, 1774.] formerly one of our traveling preachers, informing me, whereas it has pleased God to take away his dear partner, he is resolved again to give up himself to the work, -- after he has settled his worldly business, which he thinks will take but sixteen or seventeen months! Would one think he had ever read the Epistle of St. James or that he had ever heard those words, ‘What is your life It is even a vapor, which appeareth and vanisheth away’ Commending you to Him who is able to save you to the uttermost, I am, dear sir, Your affectionate friend and brother.

I do not remember any storm which traveled so far as that on the 10th. [See Journal, vi. 432-3.] It has been in almost all parts of England, but especially at Witney, near Oxford. The next night they had a far greater, which seemed to cover the whole town for four hours with almost one uninterrupted blaze; and it has made such an impression on high and low, rich and poor, as had not been known in the memory of man. I expect a good deal of difficulty at this Conference, and shall stand in need of the prayers of you and your friends. [About the Bitstall Chapel case and the state of Kingswood School. See Journal, vi. 437-8.] Peace be with all your spirits! -- I am Yours most affectionately.

To Elizabeth Padbury Date: BRISTOL, August 1, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR BETSY, -- I am glad to find that you remember me still, and that your love is not grown cold. I love you much, and I trust always shall; as I doubt not you will always deserve it. I have found several (my own father was one) that could rejoice in the justice as well as mercy of God. But punishing is His strange work: He delights chiefly in showing mercy. I apprehend, when you find those seasons of dryness and heaviness, this is owing either to the agency of the devil, who can easily cloud our mind when God permits, or to the corruptible body pressing down the soul. But believe and conquer all! -- I am, my dear Betsy, Yours affectionately.

To Walter Churchey Date: NEAR LONDON, November 21, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR BROTHER, -- You have indeed had a sea of troubles. But I have not yet heard any one say it was your own fault; which I wonder at, because it is the way of the world still (as it was in the days of Job) always to construe misfortune into sin. But you and I know that there is a God in the world, and that He has more to do in it than most men are aware of. So little do they advert to that great truth, ‘Even the very hairs of your head are all numbered.’ One thing only I have heard of you, which, if it be true, I should not commend: I mean, that you have wholly forsaken the poor Methodists, [Churchey adds this note: ‘This was a misrepresentation.--W.C.’] and do not so much as attend the public preaching. One was mentioning this a few days ago, when I was saying something in favor of you; and it stopped my mouth; nay, supposing it true, I do not know what to say yet. For surely, when affliction presses upon us, we need every possible help. Commending you to Him that careth for you, -- I am Your affectionate brother. PS.--My kind love to Sister Churchey.

To John Baxendate Date: LONDON, February 19, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR BROTHER, - You do well to put me in mind of my promise; for otherwise I might have forgotten it. It seems at length the time is come for poor Wigan to lift up its head. I shall be glad to give them a sermon at Wingates myself in my way from Wigan to Bolton. [He preached at Wingates, five or six miles from Bolton, On April and in the evening at Wigan.] We should mark the places where God is pleased to work eminently, and strive to pour in all the help we can. You would do well to read over and consider the Large Minutes of the Conference. See if you can thoroughly agree with what is there laid down both with regard to doctrine and discipline. If you can, then set your hand to the plough in God's name, and never look back. [See letters of March 7, 1783, and Feb. 25, 1785, to him.] Begin as soon as you please ordering your affairs, and go on with circumspection. Meantime stir up the gift of God that is in you, and do all the good you can. - I am 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.

To Joseph Taylor Date: BRISTOL, August 30, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR JOSEPH, - On no account whatever can I excuse any preacher in the Connection from using his utmost endeavors for the preachers going to America. [Taylor was at Gloucester. Richard Whatcoat and Thomas Vasey were going to America, and needed help for their passage.] What is the furnishing a room or two in comparison of this especially for one who is well able to do it for herself! I wonder she should desire it or indeed accept of it 1 However, if this be done, the other must not be left undone. - I am, dear Joseph, Your affectionate friend and brother.

5. Servants of distillers inform me that their masters do not pay for a fortieth part of what they distil. And this duty last year (if I am rightly informed) amounted only to 20,000. But have not the spirits distilled this year cost 20,000 lives of His Majesty's liege subjects Is not, then, the blood of these men vilely bartered for 20,000 not to say anything of the enormous wickedness which has been occasioned thereby; and not to suppose that these poor wretches have any souls! But (to consider money alone), is the King a gainer or an immense loser To say nothing of many millions of quarters of corn destroyed, which if exported would have added more than 20,000 to the revenue, be it considered, 'Dead men pay no taxes.' So that by the death of 20,000 persons yearly (and this computation is far under the mark), the revenue loses far more than it gains. But I may urge another consideration to you. You are a man. You have not lost human feelings. You do not love to drink human blood. You are a son of Lord Chatham. Nay, if I mistake not, you are a Christian. Dare you, then, sustain a sinking nation Is the God whom you serve able to deliver from ten thousand enemies I believe He is; nay, and you believe it. 0 may you fear nothing but displeasing Him! May I add a word on another head How would your benevolent heart rejoice if a stop could be put to that scandal of the English nation, suicide! The present laws against it avail nothing; for every such murderer is brought in non compos. If he was a poor man, the jurors forswear themselves from pity. If he was rich, they hope to be well paid for it. So no ignominy pursues either the living or the dead, and self-murder increases daily. But what help

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.

See Richey's Memoir, pp. 48, 128.] I think if he got 10,000 thereby, it would be but a poor bargain; that is upon the supposition, which you and I make, that souls are of more value than gold. Peace be with all your spirits! - I am Your affectionate brother.

To Jonathan Hern Date: LONDON, December 11, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR JONATHAN, - I am heartily glad that our brethren have come to that noble resolution of enlarging the chapel, and also that by removing those pews they will make more room for the poor. I am persuaded this will be greatly for the advancement of the work of God. But when they are about it let it be done thoroughly, in such a manner as will be a credit to them. - I am, with love to Sister Hem, Your affectionate friend and brother. I hope to see you in spring if I live.

To Mr. Brettell, At the Orphan House, Source: The Letters of John Wesley (1784) Author: John Wesley --- Newcastle-upon-Tyne.

But may I hazard a few words on the points Mr. H. affirms they were invented by the Masorites, only thirteen or fourteen hundred years ago, in order to destroy the sense of Scripture. I doubt this: who can prove it Who can prove they were not as old as Ezra, if not co-eval with the language Let any one give a fair reading only to what Dr. Cornelius Bayley [For Dr. Bayley, see letter of Oct. 12, 1778.] has offered in the Preface to his Hebrew Grammar, and he will be as sick of reading without points as I am - at least, till he can answer the Doctor's arguments he will not be so positive upon the question. As to his theology, I first stumble at his profuse encomiums on the Hebrew language. But it may be said, Is it not the language which God Himself used And is not Greek too the language which God Himself used And did He not use it in delivering to man a far more perfect dispensation than that which He delivered in Hebrew Who can deny it And does not even this consideration give us reason at least to suspect that the Greek language is as far superior to the Hebrew as the New Testament is to the Old And, indeed, if we set prejudice aside and consider both with attention and candor, can we help seeing that the Greek excels the Hebrew as much in beauty and strength as it does in copiousness I suppose no one from the beginning of the world wrote better Hebrew than Moses. But does not the language of St. Paul excel the language of Moses as much as the knowledge of St. Paul excelled his I speak this, even on supposition that you read the Hebrew, as I believe Ezra if not Moses did, with points; for if we read it in the modern way, without points, I appeal to every competent judge whether it be not the most equivocal.

To John Johnson Date: LONDON, January 26, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- My DEAR BROTHER, - It is plain the time is come for God to lift up the light of His countenance upon poor Lisburn; this is the answer of many prayers offered up by good Sister Gardner and many others. His providence brought both you and Sister Johnson thither in good time; she was more wanted now in Lisburn than even in Dublin, as Hetty Rogers was enabled in a great measure to supply her place there. You will prevail upon more and more to meet in band and more and more backsliders will be healed, I expect; you will in a little time have a Select Society also. If my life and health are continued, I hope to cross the sea about the beginning of April; but how many blessings may you receive before that time! - I am Your affectionate friend and brother.

To Francis Wrigley Date: LISBURN, June 11, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- MY DEAR BROTHER, - I am glad you are so far recovered. Do as much as you [can] and no more. You that are upon the spot are the best judges concerning William Ellis. I refer it wholly to you whether he should preach or no till I come into Cornwall myself. You cannot suffer any one to preach either at St. Austell or elsewhere that is tainted with Calvinism or Antinomianism. 'Tis far easier to prevent the plague than to cure it. - I am Your affectionate friend and brother.

To Thomas Wride Date: DUBLIN, July 8, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR TOMMY, - I wonder at nothing in poor Nicholas, but I wonder much at James .Kershaw. Unless our preachers had already left their preaching-house, surely he would not have let it to any others! I love John Fenwick well; but I know he was a faulty man that once or twice. However, if there be no fresh matter of complaint, what is past shall go for nothing. I desire you to come to the Conference. A Conference while I live is 'The preachers whom I invite to confer with me.' Many years ago one informed me at London, ' The stewards have discovered they are not your stewards, but the people's, and are to direct, not be directed by you.' The next Sunday I let them drop, and named seven other stewards. No contentious persons shall for the future meet in any Conference. [The Deed of Declaration had disturbed some of the preachers. See letter of July 17.] They may dispute elsewhere if they please. - I am, dear Tommy, Yours affectionately. I never said a word of publishing that account.

To Ann Loxdale Date: LONDON, October 8, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- MY DEAR MISS LOXDALE, - Not once but many times I have been making all the inquiries I could concerning you; the rather as I was afraid you might suffer loss by the severe trials you had met with. I should not have wondered if you had contracted a degree of suspicion towards all who professed either friendship or religion; I rather wonder how you have escaped. But, indeed, as long as you can say from your heart, 'Lord, not as I will, but as Thou wilt,' no weapon formed against you shall prosper. You unquestionably did enjoy a measure of His pure and perfect love. And as you received it at first by naked faith, just so you may receive it again; and who knows how soon May you not say, If Thou canst so greatly bow, Friend of sinners, why not now You send me comfortable news concerning Mrs. Eden. And certainly this gracious visitation is designed for a blessing not only to her, but likewise to her poor husband. You should lose no opportunity of speaking a word to him whenever Providence throws him in your way. Let not a voluntary humility hinder you. God can bless a few and ordinary words. Nay, and let it not hinder you from praying with as well as for your friends. I advise you, my dear Nancy, to begin without delay. Why not this very day Make haste, my friend, to do whatever may be for the good of your own or any other soul. I thank you for writing freely to me. If I had you now by the hand, I would tell you you can never write or speak too freely to, my dear Miss Loxdale, Yours most affectionately.

To Mrs. Fletcher Date: NORWICH, October 22, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- MY DEAR SISTER, - This morning I received and read over your papers. You have done justice to the character of that excellent man as far as you could be expected to do in so small room. I do not observe any sentence that need be left out, and very few words that need to be omitted or altered; only I omit a very little, which I had inserted before I received yours, in that part of my sermon which I had transcribed I hope to procure some more materials in order to the writing of his Life. May the Lord bless you, and keep you! - I am, my dear sister, Yours in tender affection.

To Joshua Keighley Date: LONDON, January 8, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR BROTHER, - Poor James seems to have lost al] conscience. You may speak of him in the congregation pro. vided you do not name his name. But I think he will soon have spent his fire. Go you calmly and steadily on your way. Brother Hoskins is a good man and not a bad preacher. He may change with Brother Warrener for a month or two. - I am, dear Joshua, Your affectionate friend and brother.

To Mrs. Middleton Date: LONDON, February 21, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR SISTER, - If it please God to continue my health and strength, I hope to be at Yarm about the 10th of May and the next day at Darlington. But I shall be obliged to make the best of my way from thence via North of Scotland. I have now so many places to visit that the summer hardly gives me time for my work. How differently does it please Him, who orders all things well, to dispose the lot of his children! I am called to work: you are called to suffer. And if both these paths lead to the same parish, it is enough; only let us take heed that we lose not the things which we have gained, but that we insure a full reward. To be under the same roof with you, whether in a palace or a cottage, will be a pleasure to, my dear sister, Yours affectionately.

To Mary Cooke Date: LONDON, February 23, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- By your manner of writing you make me even more desirous of seeing my dear friend than I was before. I hope to have that pleasure next week. On Tuesday evening I expect to be at Bath (probably I shall preach about six o'clock), and on Wednesday noon at Trowbridge. And remember what I told you before! You are not to have a jot of reserve about you. I have frequently observed the passage to which you refer in the 3rd chapter to the Romans; and I have always thought there is no manner of difference between by faith and through faith. So that I still believe the meaning is, It is one God who will show mercy to both, and by the very same means. I shall be glad if it should be in my power to do any service to Miss Martins. If it was convenient for you to be at Bath on Tuesday, I could take you with me to Trowbridge on Wednesday. Peace be with all your spirits. Adieu!

It is a bad dog that is not worth whistling for. In the times I have been at Bedford, Mr. Barham [Charles Wesley mentions Mr. Barham in a letter to his son Charles from Bristol in 1782. See his Journal, ii. 273.] never owned me, much less invited me to his house. I do not know him if I meet him. Perhaps he loves me - at a distance. Peace be with you and yours! Pray tell Brother Horton and Kemp [Richard Kemp, one of the original trustees of City Road Chapel, had a large business as a framework-knitter in Whitecross Street. He died on Sept. 4, 1787, aged sixty-six. See Stevenson's City Road Chapel, p. 530.] I have had two letters from Mrs. Holmes (Mr. Holmes's widow) informing me that John Price has been for some time quite sober and very diligent in attending the school. In consequence of which she pleads hard for payment of his salary. My route is: Monday, 8, Thirsk; Wednesday, 10, Barnard Castle; Saturday, 13, and Wednesday, 17, Edinburgh; and Wednesday, 31, Tuesday, 23, Aberdeen. Adieu.

To the Mayor of Liverpool Date: BRISTOL, July 29, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- SIR, - Some preachers in connection with me have thought it their duty to call sinners to repentance even in the open air. If they have violated any law thereby, let them suffer the penalty of that law. But if not, whoever molests them on that account will be called to answer it in His Majesty's Court of King's Bench. I have had a suit already in that court, with a magistrate (Heap), and if I am forced to it am ready to commence another. - I am, sir, Your obedient servant.

To Mrs. Fletcher Date: LONDON, August 7, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR SISTER, - Several of the fragments may be of use. I purpose to insert them in the Magazine. Some of the letters I think to insert in the Life. As to dates, you can probably help me: (I) In what year did Mr. Fletcher come to England (2) In what year did he go to Germany (3) In what year did he go to Madeley (4) In what year did he travel with me (5) In what year did he go to Newington (6) In what year did he go to Switzerland (7) In what year did he return to England (8) In what month and year did he marry In what year did he go to Trevecca Return home To-morrow we are to set out for Holland. I hope to return before the end of this month; and am, my dear sister, Your affectionate brother.

To Zachariah Yewdall Source: The Letters of John Wesley (1786) Author: John Wesley --- LONDON, Deeember 20, 1786. MY DEAR BROTHER, - You do well to tell me where you are and what you are doing. Do not you know that several envy you, because, they say, you are one of my favorites I am glad to hear that you find some fruit again even at poor Musselburgh. I expect more from the new than the old hearers, most of whom are as salt that has lost its savor. Possibly some good may be done at Dalkeith too; but you will have need of patience. I do not despair even of Preston Pans if you can procure a tolerable place. [See letter of Nov. 1, 1787.] It is a great point gained if Mr. Coilis is diligent in attending his lectures. If he has likewise resolution to refrain from gay company, there is reason to hope that he will be a valuable man. [See letter of May 30, 1787. This was apparently his stepson, though his wife's first husband was a Mr. Mackrill. See also Methodist Magazine, 1930, p. 43.] You cannot have a better adviser than Mr. Pawson. [Yewdull was at Betwick, John Pawson at Edinburgh.] Take care to husband your time. Peace be with you and yours! - I am Your affectionate brother.

To Arthur Keene Date: MANCHESTER, August 5, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR BROTHER, -- We may see the mercy .of God in removing your little one into a better world. [See letter of July 24 to him.] It was a mercy for you as well as for her. I was afraid she would have continued in pain long enough to have taken her mother with her. But God does all things well. You must now take care that she may have more air and exercise than she has lately had. Otherwise she may find many ill effects of her late confinement. I do not wonder that your Dublin newswriters were afraid of stirring up a nest of hornets. Ours in England are not so fearful; they are glad to have anything from me. They know how it increases the sale of their paper. Pay peace be multiplied upon you, and all that are with you I -- I am, dear Arthur, Yours most affectionately.

To Thomas Clarkson Date: LONDON, August 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- ‘Mr. Wesley informed the Committee of the great satisfaction which he also had experienced when he heard of their formation. He conceived that their design, while it would destroy the slave trade, would also strike at the root of the shocking 'abomination of slavery. He desired to forewarn them that they must expect difficulties and great opposition from those who were interested in the system, that they were a powerful body, and that they would raise all their forces when they perceived their craft to be in danger. They would employ hireling writers, who would have neither justice nor mercy. But the Committee were not to be dismayed by such treatment, nor even if some of those who professed goodwill toward them should turn against them. As to himself, he would do all he could to promote the object of their institution. He would reprint a new large edition of his Thoughts upon Slavery, and circulate it among his friends in England and Ireland, to whom he would add a few words in favor of their design. And then he concluded in these words: “I commend you to Him who is able to carry you through all opposition and support you under all discouragements.”’

To Elizabeth Padbury Date: BRISTOL, September 19, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR BETSY, -- If I do not mistake, one of our preachers desired the justice to give him the oath and was refused. If this is true, I desire as soon as possible to know, Who was the preacher who was the justice on what day did he offer himself to the justice; was this before or after the prosecution began was any distress made, or were the goods sold after he offered to take the oath I believe your answer to these questions will open a scene which the good justice little expects. You have lately had a noble exercise of your faith and patience. So have several of your neighbors. This calls you to much and earnest prayer. Then God will arise and maintain His own cause. I advise you all in the meantime to say little; you have better things to talk of. I suppose the rector and the justice are now quiet. Their turn will come by and by. -- I am, my dear Betsy, Yours most affectionately.

To Zachariah Yewdall Date: LONDON, November 1, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR BROTHER, -- You send me good news indeed. So even poor Dalkeith will at last receive the gospel! I have no hope of our doing any good at Preston Pans for the present. Wherever a door is open there press forward. I do not despair of having some fruit at Musselburgh. [See letters of May 3o, 1787, and Dec. 27 1787.] If my health is continued, I hope to pay you a visit in Scotland next summer. You may have some books to give away. Peace be with all your spirits! -- I am Your affectionate brother. Sister Bradburu is alive and well.

To Thomas Funnell Date: November 24, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR BROTHER,--Whatever assistance I can give those generous men who join to oppose that execrable trade I certainly shall give. I have printed a large edition of the Thoughts on Slavery, [See letter in Aug. to Thomas Clarkson.] and dispersed them to every part of England. But there will be vehement opposition made, both by slave-merchants and slave-holders; and they are mighty men. But our comfort is, He that dwelleth on high is mightier. --I am Your affectionate brother.

To Arthur Keene Date: LONDON, December 25, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR BROTHER, -- It was, I suppose, about the time that you was in the North, I was in the Southern Islands, which I think are abundantly the pleasantest part of His Majesty's dominions. [His visit to the Channel Islands in August.] And the people in general are just prepared for the reception of true religion. For, with regard to their circumstances, they are in the happy medium, neither rich nor poor; and with regard to their temper, most of them have the French courtesy joined to the English sincerity; a great deal resembling many of our friends both in Dublin and in the North of Ireland. We have every reason to be thankful to God on behalf of our poor widows. [The Widows' Home in Dublin. See letter of April 20, 1787.] One thing I cannot but particularly wish, that all their rooms may be kept as clean as possible. I have not had the pleasure of seeing Mr. Handy. I suppose he called here when I was out of town. Wishing every blessing to you and your dear family, I am, dear Arthur, Ever yours. I have just seen Mr. Handy, who informed me that James Whitestone [Of Dublin. See reference to his wife in Crookshank’s Methodism in Ireland, i. 157-67.] is gone hence. Let us also be ready!

To Duncan Wright Date: LONDON, January 9, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR DUNCAN, -- You send me a comfortable account of the work of God in your circuit. I cannot doubt but a blessing redounds to you all for the sake of the poor children. I verily think these Sunday schools are one of the noblest specimens of charity which have been set on foot in England since the time of William the Conqueror. [Eight hundred poor children were taught at Bolton 'by about eighty masters, who receive no pay but what they are to receive from their Great Master.' See Journal, vii. 305-6.] If Michael Fenwick has a mind to go to Dumfries and assist Robert Dall, [See letters of Dec. 1, 1787, and Feb. 11, 1788.] you may give him three guineas, which he must husband well. He may write to me from thence: -- I am, dear Duncan, Your affectionate friend and brother.

To Henry Moore Date: NEAR LONDON, February 19, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- I am glad the house is opened in Marlborough Street, [The house had been a Lutheran church; but they removed to Poolbeg Street about 1725. See W.H.S. v. 68; and letter of Jan. 18 to Moore.] and that the work of God still prospers among you, particularly among the poor soldiers. [See letter of April 6.] You send me likewise good news concerning George Dice. [Dice had retired in 1786. See letter of Jan. 14 of that year.] Nurse him tenderly, and he will come to good. Dr. Coke will not fail to rejoice over him. Not only the devices of the Evangelical Society, but no weapon formed against us shall prosper. Is Bethesda full on the Sunday evenings or half full on week days If it had been in full union with the Methodists, I am inclined to think it would have prospered. But it was not likely to stand alone -- I do not see how we can go further than to be friends at a distance. I have referred to Dr. Coke himself in what manner he shall proceed in Dublin, and whatever he and you agree upon I shall not condemn. With my tender love to my dear Nancy, nay, and Becky, [Moore's sister. See letters of Jan. 18 and June 7.] I am, dear Henry, Your affectionate friend and brother.

To Charles Atmore Date: BRISTOL, March 13, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR CHARLES, -- My journeys now grow rather too long to be taken in one year. I am strongly importuned to shorten them by not attempting to journey through Scotland any more. But this I cannot comply with; only thus far: I do not purpose visiting the North of Scotland. I must move in a smaller circle. I intend with God's help to visit first Dumfries, then Glasgow and Edinburgh, and from Edinburgh to return into England, where (even if I reach Newcastle by the end of May) I shall have full as much work as I can do before I return to London to prepare for the Conference. You must needs pay a short visit to Ayr. That little Society must not be neglected. But I cannot imagine what can be done to build up the infant Society at Dumfries. If I can find a proper person as I come along, I will bring or send them a preacher. Charles, be zealous! -- I am Your affectionate friend and brother.

To Walter Churchey Date: WHITBY, June 14, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- Yours of May 24 overtook me here this morning. But I have not received the parcel [Of his Poems. See letter of July 22 to him.] which you say was sent by the coach; and probably I shall not receive it, unless it pleases God to bring me back to London. Health is wonderfully continued. Only I am in the fashion: I have a little of the rheumatism. The case of that old woman was very remarkable. It is a true saying, 'None are ruined while they are out of hell.' One would be sorry for the death of George Jarvis, only that we know God does all things well. If Mr. Holmes [See letter of Feb. 18 to him.] has any money of mine in his hands, I desire he would give you a guinea for the widow. Peace be with you and yours! -- I am Your affectionate brother.

To Mr. ------ Date: WHITBY, June 14, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- SIR, -- I am afraid there will not be much contributed by the poor congregation at Derby. However, I propose to do what I can in favor of so excellent a charity. Therefore I hope to preach there for the benefit of the General Hospital in my return to London--namely, at five in the evening, on Friday, the 11th of July. That morning I am to come from Sheffield, and on Saturday to be at Nottingham. -- I am, sir, Your obedient servant.

MY DEAR BROTHER, -- I am glad to receive a letter from you on any account; because I love you, and always did. I think you will have reason to praise God for your preachers [Conference began on July 29. The Norwich appointments were John Poole, Richard Reece, and Thomas Kelk.] the ensuing year. And we shall not be unwilling to help you a little further. By-and-by you will be able to help yourselves. Only love one another and serve God in earnest--I am Your affectionate brother.

To John Valton Date: LONDON, October 31, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- Whoever they were written by the rules are excellent rules; and I should have no objection to your printing them in the manner you mention. One thing is certain, that it would be some advantage to the poor printer; and it is probable that the rules would be useful to a serious reader. I think if you used decoction of nettles every morning (if you have not done it already) it might restore your strength. --I am, with love to Sister Valton, Your affectionate friend and brother.

To Peter Mill Source: The Letters of John Wesley (1788) Author: John Wesley --- [October 1788.] DEAR PETER, -- Alter that vile plan of yours so that the poor people at [Haworth] may have preaching every Sunday morning at nine; and put down the chanting at Shields; and show that you regard Your affectionate friend and brother.

To Benjamin Rhodes Date: LONDON, November 6, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- I am glad to hear that Sister Rhodes begins to recover her strength. It has been observed for many years that some at Redruth were apt to despise and very willing to govern their preachers. But I commend you for standing in your place, and changing both general and particular stewards. [See letter of Jan. 7, 1789.] The case of Rd. Phillips I refer wholly to you. But if his gifts be tolerable (as we at London thought), let him not be oppressed. [Benjamin Rhodes, Samuel Bardsley, and Richard Phillips (who had been admitted on trial at the London Conference in August) were appointed at Redruth.] -- I am, with love to Sister Rhodes, Your affectionate friend and brother.

To Mr. Mill, At the Orphan House, Source: The Letters of John Wesley (1788) Author: John Wesley --- Newcastle-upon-Tyne.

To Freeborn Garrettson Date: LONDON, January 24, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- It signifies but little where we are, so we are but fully employed for our good Master. Whether you went, therefore, to the east, it is all one, so you were laboring to promote His work. You are following the order of His providence wherever it appeared, as an holy man strongly expressed it, in a kind of holy disordered order. But there is one expression that occurs twice or thrice in yours which gives me some concern: you speak of finding 'freedom' to do this or that. This is a word much liable to be abused. If I have plain Scripture or plain reason for doing a thing well. These are my rules, and my only rules. I regard not whether I had freedom or no. This is an unscriptural expression and a very fallacious rule. I wish to be in every point, great and small, a scriptural, rational Christian. In one instance formerly you promised to send me your Journal. Will you break your word because you do not find freedom to keep it Is not this enthusiasm O be not of this way of thinking I You know not whither it may lead you. You are called to Square your useful life below By reason and by grace. But whatever you do with regard to me you must do quickly, or you will no more in this world. Your affectionate friend and brother.

To Lancelot Harrison Date: DUBLIN, April 11, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- A letter which I received two or three days ago from George Whitfield [His Book Steward.] informs me that I outran my income so far last year as to be now above two hundred pounds in debt. I have therefore promised him not to draw upon him any more before the end of next month. But do you not remember the rule in the Minutes of Conference that we are not to begin the building of any preaching-house before two-thirds of the money is subscribed This rule we may not dispense with. And I am afraid this is not the case with regard to the house you are speaking of at Lincoln. I doubt, therefore, whether the time be come for your building there. But you have cause to rejoice that the work of God prospers there, as well as at poor Blighton. -- I am, etc.

To Henry Moore Date: DUBLIN, July 1, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR HENRY, -- It is well you can keep out of debt. I am glad Brother Graham and the poor stewards stand their ground. I shall not easily send four children to Bristol. I can't tell what you can do for James -----, [Name illegible.] though I take him to be an honest man. I wonder what should come into the head of Mr. Reed to send money to poor John Bull! [See letter of Sept. 30, 1787.] He is just gone [out] of prison, [now] in hopes he will find means to live. We had very hot work in Dublin for some time, occasioned by Mr. Smyth's and Mr. Mann's [letters] [See letter of June 25 to Adam Clarke.] in the newspapers. But I say nothing, and go straight on my way. Charles [Can this be his brother, whose views about the Church may have been quoted against him] is nothing to me. I serve God; and am, dear Henry, Your affectionate friend and brother.

To Richard Bunt Date: OTLEY, July 21, 1780. Source: The Letters of John Wesley (1789) Author: John Wesley --- Regard no one who tells you that idle tale of the Mayor and Corporation moving the Court of King's Bench against a man for speaking such words. The whole Court would laugh a man to scorn that pretended to any such thing. And your Corporation is not so weak as to think of any such thing. If ever anything of the kind should be moved, send me word (I hope to be in Plymouth in two or three weeks [He was at Plymouth on Aug. 13.]), and I will make them sick of the King's Bench as long as they live. [See letters of June 9, 1789, and Jan. 13, 1790.] - I am Your affectionate servant.

To Ann Bolton Date: LEEDS, July 27, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR NASCY,--Although what you propose is quite a new thing such as we have yet no precedent of, yet I do not know but it may be a means of much good. It may be worth while to make a trial for a year, especially as Brother Pescod [Joseph Pescod, the Assistant in Oxfordshire in 1788, moved to. St. Ives soon after this letter was written.] is willing himself to make the first experiment. But it would be well to do so on a regular plan, a kind of circuit, and not to ramble without any rule. Wishing you a continual power to do and suffer all the will of God, I am, my dear Nancy, Yours most affectionately.

To James Bogie Date: LEEDS, August 1, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR JEMMY, -- Your division of Scotland into the three southern circuits is exceedingly well judged. [See letter of Oct. 11, 1788.] You will see by the Minutes of Conference that it is put into execution. I trust in a few months' time to see thorough Methodist discipline both in Glasgow, Ayr, and Dumfries. And pray do not forget Greenock. I have letters thence calling for help. Let not any poor soul perish for lack of knowledge if it be in our power to prevent it. -- I am, dear Jemmy, Your affectionate friend and brother.

To Dr. Bradshaw Date: PLYMOUTH DOCK, August 15, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR SIR, -- I cannot, dare not, will not suffer Thomas Olivers to murder the Arrninian Magazine any longer. The errata are intolerable and innumerable. They shall be so no more. But he need not starve. He has the interest of some hundred pounds yearly. To which I will add thirty pounds a year quamdiu se bene gesserint. [The Act of Settlement, 1701, secured the Judges' independence, quamdiu se bene gesserint ('as long as they behave themselves well'). Previously they had been subject to dismissal at the will of the King.] -- I am, dear sir, Your affectionate servant.

To Mrs. Warwick Date: BATH, September 10, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SISTER, -- I know not what to do or what to say. This untoward man so perplexes me It is not my business to find houses for the preachers' wives. I do not take it upon me. I did not order him to come to Burslem. I only permitted what I could not help. I must leave our brethren to compromise these matters among themselves. They are too hard for me. A preacher is wanted in Gloucester circuit. One of them may go thither. -- I am, with love to Brother Warwick, [Someone has written across the letter, To Mrs. Warwick concerning Michael Moorhouse. See letter of July 7, 1786.] my dear sister, Your affectionate brother.

To Henry Moore Date: BATH, September 20, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR HENRY, -- Our friends in [Round] Court have determined to hurt Sally Brown if possible. [See letter of May 6.] Just now they have contrived to turn Mr. Marriott [William Marriott, the stock-broker, was one of Wesley's executors.] against her, who seemed inclined to help her effectually. You know a good deal of poor Betty Sharp's affairs. Concerning her I have referred him to you. So please [do] all you can. Pray desire Sister Ferguson [Wife of Wesley's host in Holland. See letters of June 12 and July 20, 1783.] to direct the letter enclosed to her that was Miss Loten, and then put it into the post. On Monday, October 6, I purpose (God willing) to be at Sarum; on the Saturday following, at or before noon, at Cobham. So if two or three of you meet me there, well. [He got to Cobham at 10.30 on Oct. 8. See Journal, viii. 17d.] -- I am, with much love to Nancy, dear Henry, Your affectionate friend and brother.

To Samuel Bardsley Date: NORTHAMPTON, November 25, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR SAMMY, -- Yours of the 21st instant was sent to me hither. You have done exceedingly well to take the upper room. If need be, we will help you out. Let us have no law if it be possible to avoid it: that is the last and the worst remedy. Try every other remedy first. It is a good providence that the Mayor at Bideford is a friendly man. Prayer will avail much in all cases. Encourage our poor people to be instant in prayer. Take care of poor Michael; and do not forget, dear Sammy, Your affectionate 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 Edward Jackson Date: LONDON, January 2, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- It is no wonder many of the Societies should be in poor condition, considering what poor care has lately been taken of them. They will soon find the difference. The books that are damaged you may give away as you judge proper. None ought to have made a collection for any place before the house at Dewsbury was built. However, do what you can, and you do enough. -- I am, with love to Sister Jackson, Your affectionate friend and brother.

To his Niece Sarah Wesley Date: BOLTON, April 11, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR SALLY, -- Persons may judge I am not so well as I was once because I seldom preach early in the morning. But I have been no otherwise indisposed than by the heat and dryness of my mouth, which usually begins between one and two and ends between seven and eight. [See letter of June 1 to Henry Moore.] In other respects I am no worse but rather better than I was six months ago. How much care must we take of these houses of clay that they sink not into the dust before the time! All the advice which the art of man can give, my sister will hear from Dr. Whitehead. But, indeed, in most chronical cases vain is the help of man! Our steward, Mr. Taylor, [Edward Taylor. See Journal, viii, 115d, 126d; and for the Charity School at West Street, Seven Dials, Telford's Two West End Chapels, p. 72.] is one of the School Stewards. If you tell him I desire it, he will have that girl admitted into West Street School. I am glad Sammy is diligent in study. It will save him from many temptations; and if he strictly follows the method of Kingswood School, he will profit much. Peace be with all your spirits.--I am, my dear Sally, Ever yours.

To Adam Clarke Date: MANCHESTER, April 14, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR ADAM, -- You have done exceeding well in searching this diabolical matter to the bottom and in arming our innocent members of the Society against that plausible delusion. I am glad you have at length succeeded in plucking honest Mr. Durbin out of the net. I have now hopes that his poor daughter will be delivered and will live to be a comfort to him. I wish you would write a particular account of your own state of health to Dr. Whitehead; and follow his advice with regard to every point, except the leaving off of preaching. I think, if I had taken this advice many years since, I should not have been a living man. Peace be with you and yours! -- I am, dear Adam, Your affectionate friend and brother.

To Henry Moore Date: DUMFRIES, June 1, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR HENRY, -- So I am upon the borders of England again. My sight is much as it was; but I doubt I shall not recover my strength till I use that noble medicine [See letter of April 11.] preaching in the morning. But where can we put poor Adam Clarke He must not preach himself to death; and what circuit is he equal to, where he can have rest as well as labor The best place I can think of at present is Leeds. [Clarke went to Dublin. See letter of July 31 to John King.] The dying words of the Prince of Orange are much upon my mind: 'Lord, have mercy upon the people!' [William the Silent, assassinated 1584.] I never saw so much likelihood of doing good in Scotland as there is now if all our preachers here would be Methodists indeed. My dear Henry, love me as well as you can. -- I am, dear Henry, Your affectionate friend and brother.

O my Lord, for God's sake, for Christ's sake, for pity's sake suffer the poor people to enjoy their religious as well as civil liberty! I am on the brink of eternity I Perhaps so is your Lordship too! How soon may you also be called to give an account of your stewardship to the Great Shepherd and Bishop of our souls! May He enable both you and me to do it with joy! So prays, my Lord, Your Lordship's dutiful son and servant.

To James Creighton Date: COWBRIDGE, August 19, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR SIR, -- The proposal concerning a lecture for the instruction of the preachers, full counsel must mature. If I live to return to London, we may then consider it at large. When we meet we may talk largely on the subject, and weigh what may be said for and against it. I have often advised those who wrote me accounts of lives and deaths, 'Write enough; I can shorten your accounts as I please.' Few people know what part of this is material. You and I must determine this. Do not scruple to speak to Mr. Dickinson concerning the funerals, which I will confirm in due time. And speak twice or thrice in public of coming punctually at the time; telling 'otherwise we will not stay for you.' Mr. Peacock [John Peacock in the Grimsby Circuit.] may have what books he pleases either for himself or for the poor. Peace be with you and yours! I hope to be at Bristol on Saturday; and am, dear sir, Your affectionate friend and brother.

To Jasper Winscom Date: BRISTOL, August 28, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR JASPER, -- I do not see how you can be spared from your own circuit till another is procured to take your place. [Winstom had been Assistant in the Isle of Wight, and was now appointed to Oxfordshire.] Neither do I conceive how Sarum Circuit can bear the expense of another preacher. I am wellnigh tired of it. I have had more trouble with this circuit than with ten circuits besides. You did exceeding well in adjusting matters at Whitchurch; but I am sorry for poor Sister Haime. [John Haime, Wesley's soldier preacher, died at Whirchurch on Aug. 18, 1784. See letter in March 1744 to him.] I am sure she was a good woman once. I do not understand what you mean as to Winton. How did William Thom raise them eight pounds [William Thom had been Assistant at Saturn.] And on what account did you pay six pounds -- I am Your affectionate friend and brother.

To Thomas Taylor Date: NORWICH, October 14, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR TOMMY, -- It is a pity that good and useful man should be torn away from the people. But we know no way to help it. So 'what can't be cured must be endured.' According to your account, Brother Shaw [Thomas Shaw, his colleague in Hull, was 'remarkable for dis- interestedness and zeal'; he died in 1801.] and his wife have seventeen pounds a year. My judgment is, and yours was, that . . . out of the common stock. But I think one that has as much or more already cannot honestly demand or receive anything out of it. Peace be with you and yours! -- I am, dear Tommy, Your affectionate friend and brother.

To Mrs. Charles Wesley Date: WEST STREET, December 20, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR SISTER, -- As I do not have much money before-hand, I have not at present an hundred pounds in possession. [See letter of Dec. 21, 1788.] But I have desired Mr. Whitfield to gather up so much as soon as possible. I hope he will be able to do it in a week or two; and then you will be welcome to that or any other help that is in the power of Your affectionate brother.

To Richard Rodda Source: The Letters of John Wesley (1791) Author: John Wesley --- LONDON [January]. 1791. DEAR RICHARD, -- It was madness to make that matter up. I would rather have thrown it into Chancery. [See letter of Nov. 20, 1789, to him.] Charles Bond is determined, it is plain, to sell the Methodists for a wife. I do not see how you can help it. Sammy and you have done your pain. His blood is not upon your head. [Samuel Bradburn was Rodda's colleague. Bond, fourth preacher in the Manchester Circuit, was stationed at Coventry in 1791, at Norwich in 1791, and in 1793 'desisted from traveling.' See letter of July 7, 1786.] Perhaps greater consequences than yet appear may follow from the dissentions at Mr. Bayley's chapel. [Dr. Cornelius Bayley. See letter of Oct. 12, 1778.] However, it is your duty to go straight forward, breathing nothing but peace and love. I do not depend upon taking any more journeys. But if my life is prolonged I shall probably be at Manchester about the usual time. Peace be with you all! -- I am, dear brother, Your affectionate friend and brother.

To John Fry Date: CITY ROAD, January 1, 1791. Source: The Letters of John Wesley (1791) Author: John Wesley --- MY FRIEND, -- The sum of what I said to you and to Dr. Hamilton was this: 'I will revise that part of the Ecclesiastical History; and if I am convinced any of it is wrong, I will openly retract it.' I have revised it again and again, but I am not convinced that any part of it is wrong; on the contrary, I am fully persuaded it is all the naked truth. What the Quakers (so called) are or do now is nothing to the purpose, I am thoroughly persuaded they were exactly such as they are described in this History. Your present summary exactly answers the account Barclay's Apology given in the 135th page of the History. O be content! I love you well; do not constrain me to speak. I do not want to say anything of George Fox; but I hope he was stark mad when he wrote that medley of nonsense, blasphemy, and scurrility styled his 'Great Mystery.' But I love and esteem you and many of the present Quakers; and am Your real friend.

To Thomas Greathead Date: LONDON, January 22, 1791. Source: The Letters of John Wesley (1791) Author: John Wesley --- MY DEAR BROTHER, -- I am half blind and half lame; but by the help of God I creep on still. You have great reason to thank Him for the blessings He hath given you from your youth up until now. Undoubtedly many of these were sent, as you observe, in answer to the prayers of your good mother. Now, do all the good you can to your poor neighbors. A word spoken in season, how good is it. Wishing you and yours all happiness, I am Your affectionate brother.

To Mr. York Date: LONDON, February 6, 1791. Source: The Letters of John Wesley (1791) Author: John Wesley --- DEAR SIR,--On Wednesday, March the 17th, I purpose, if God permit, to come from Gloucester to Worcester; and on Thursday, the 18th to Stourport. If our friends at Worcester are displeased, we cannot help it. Wishing you and yours all happiness, I am, dear sir, Your affectionate servant. February 28. This morning I found this in my bureau.

16.--I rode to Newmarket, which was another German settlement. But the poor settlers, with all their diligence and frugality, could not procure even the coarsest food to eat, and the meanest raiment to put on, under their merciful landlords: So that most of these, as well as those at Ballygarane, have been forced to seek bread in other places; some of them in distant parts of Ireland, but the greater part in America. Thur. 17.--I met the classes at Limerick, and found a considerable decrease. And how can it be otherwise, wher. vice flows as a torrent, unless the children of God are all life, zeal, activity? In hopes of quickening them, I preached at seven in the old camp, to more than twice the usual congre gation; which the two next evenings was more numerous still, and equally attentive. I was well pleased to see a little army of soldiers there, and not a few of their Officers. Nor did they behave as unconcerned hearers, but like men that really desired to save their souls. Sun. 20.--I took my leave of that comfortable place, where some thousands of people were assembled. I have seen no such sight since I came to the kingdom. They not only filled all the lower ground, but completely covered the banks that surround it, though they stood as close as possible. I exhorted them to “ask for the old paths, and walk therein,” that they might “find rest to ” their “souls.” We had after wards a solemn meeting of the society, in confidence that God would revive his work. July, 1760.] JOURNAL. 11 Mon. 21.--I left Limerick, and about noon preached at Shronill, near a great house which a gentleman built many years ago: But he cannot yet afford to finish it, having only thirty thousand a year, and some hundred thousands in ready money ! The beggars but a common lot deplore: The rich-poor man’s emphatically poor. At six I preached at the camp near Caire, to a large and serious congregation of soldiers. Thence we rode on to Clonmell, where I preached, near the barracks, at eight in the morning, to a wild, staring people; but quiet perforce; for the soldiers kept them in awe. We rode in the afternoon to Waterford, where our friends had procured a commodious place, inclosed on all sides.

Having spent the time proposed here, with much satisfaction, in the evening I returned to Cork. Sunday, AUGUST 3.--I had wrote to the Commanding Officer for leave to preach near the barracks; but he was just gone out of town; so I was obliged once more to coop myself up in the Room. Monday, 4. Knowing by the experiment I made two years since, that it was an entertainment above the taste of our evening congregation, I read some select letters at five in the morning, to those who desired to hear them. And many of them were not a little comforted and established in the ways of God. Thur. 7.--In the afternoon I set out for Kinsale. In the way a violent storm drove us into a little hut, where a poor woman was very thankful for physical advice, and another for a little money to buy her food. The sky then clearing, we soon reached Kinsale, where I preached at six in the Exchange, to a multitude of soldiers, and not a few of the dull, careless townsfolk. At five in the morning, it being a field-day, the soldiers could not attend; but I had a large and serious congregation notwithstanding. Surely good might be done here also, would our Preachers always preach in the Exchange, as they may without any molestation, instead of a little, ugly, dirty garret. About nine, a sharp storm having put an end to their exercise, I went to the soldiers in the field. I stood so near the intrenchments of the fort, that they could hear within as well as without. The sun indeed shone extremely hot on my head; but presently a cloud interposed. And when I began to be chill (for the wind was high and sharp) it removed till I wanted it again. How easily may we see the hand of God in small things as well as great ! And why should a little pointless raillery make us ashamed to acknowledge it? In the evening I preached to the usual congregation in the main street at Bandon, on, “Her ways are ways of pleasant ness, and all her paths peace.” The congregation was near Aug. 1760.] JOURNAL. 13 twice as large, at five in the morning, as it was last week when I preached an hour later. Sun.

About half of these I divided into four classes, two of boys, and two of girls; and appointed proper Leaders to meet them separate. I met them all together, twice a week; and it was not long before God began to touch some of their hearts. On Tuesday and Wednesday I visited some of the societies in the country. On Thursday I returned to Bristol, and in the afternoon preached a charity-sermon in Newgate, for the use of the poor prisoners. On the three following days I spoke severally to the members of the society. As many of them increase in worldly goods, the great danger I apprehend now is, their relapsing into the spirit of the world: And then their religion is but a dream. Wed. 22.--Being informed that some neighbouring gentle men had declared they would apprehend the next Preacher who came to Pensford, I rode over to give them the meeting: But none appeared. The house was more than filled with deeply attentive hearers. It seems, the time is come at length for the word of God to take root here also. Fri. 24.--I visited the French prisoners at Knowle, and found many of them almost naked again. In hopes of pro voking others to jealousy, I made another collection for them, and ordered the money to be laid out in linen and waistcoats, which were given to those that were most in want. Sat. 25.--King George was gathered to his fathers. When will England have a better Prince? Many of us agreed to observe Friday, 31, as a day of fasting and prayer for the blessing of God upon our nation, and in particular on His present Majesty. We met at five, at nine, at one, and at half-hour past eight. I expected to be a little tired, but was more lively after twelve at night than I was at six in the morning. Sat. NoveMBER 1.--I had the pleasure of spending a little 24 REv. J. WESLEY’s [Nov. 1760. time with that venerable man, Mr. Walker, of Truro. his physicians do not understand his case. I fear If he recovers, it must be through an almighty Physician. Mon. 3.--I left Bristol, and took Bath, Bradford, and Frome, in my way to Salisbury, where I spent a day with much satisfaction. Friday, 7.

2.--I set out early for North-Cave, twenty computed miles from York. I preached there at nine to a deeply serious congregation, and was much refreshed. At two I preached to such another congregation at Thorpe, and concluded the day by preaching and meeting the society at Pocklington. Fri. 3.--We returned to York, where I was desired to call upon a poor prisoner in the Castle. I had formerly occasion to take notice of an hideous monster, called, a Chancery Bill; I now saw the fellow to it, called, a Declara tion. The plain fact was this: Some time since a man who lived near Yarm assisted others in running some brandy. His share was worth near four pounds. After he had wholly left off that bad work, and was following his own business, that of a weaver, he was arrested, and sent to York gaol; and, not long after, comes down a Declaration, “that Jac. Wh had landed a vessel laded with brandy and Geneva, at the port of London, and sold them there, whereby he was indebted to His Majesty five hundred and seventy-seven pounds and upwards.” And to tell this worthy story, the Lawyer takes up thirteen or fourteen sheets of treble stamped paper. O England, England! will this reproach never be rolled away from thee? Is there any thing like this to be found, 66 REv. J. wrsLEY’s [July, 1761. either among Papists, Turks, or Heathens? In the name of truth, justice, mercy, and common sense, I ask, 1. Why do men lie for lying sake? Is it only to keep their hands in 7 What need else, of saying it was the port of London, when every one knew the brandy was landed above three hundred miles from thence? What a monstrous contempt of truth does this show, or rather hatred to it ! 2. Where is the justice of swelling four pounds into five hundred and seventy-seven ? 3. Where is the common sense of taking up fourteen sheets to tell a story that may be told in ten limes? 4. Where is the mercy of thus grinding the face of the poor? thus sucking the blood of a poor, beggared prisoner?

The violent rain kept away the delicate and curious hearers. For the sake of these I delayed the morning preaching till a quarter before nine: But it was too early still for a great part of the town, who could not possibly rise before ten. I added a few members to the society, and left them in peace and love. Where to preach in Belfast I did not know. It was too wet to preach abroad; and a dancing-master was busily employed in the upper part of the market-house; till at twelve the sovereign put him out, by holding his court there. While he was above, I began below, to a very serious and attentive audience. But they were all poor; the rich of Belfast “cared for none of these things.” After dinner we rode to Newtown, and found another poor, shattered society, reduced from fifty to eighteen members, and most of those cold enough. In the evening I preached to a large congregation in the market-house, on, “I will heal their backsliding.” God fulfilled his word: Many were healed, and many more deeply wounded. I had full employment among them the next day; and on Saturday, 24, I left between thirty and forty members, full of desire, and hope, and earnest resolutions, not to be almost, but altogether, Christians. About ten I preached at Comber, and then rode to Lisburn, where, in the evening, I had many rich and genteel hearers. Sunday, 25. The congregation was larger in the morning than April, 1762.] JOURNAL, 91 the evening before, and many appeared to be deeply wounded. O may none heal their wound slightly | But far the largest congregation of all met in the evening; and yet I saw not a scoffer, no, nor trifler, among them. Mon. 26.--In the evening I preached to a large congregation in the market-house at Lurgan. I now embraced the opportu nity which I had long desired, of talking with Mr. Miller, the contriver of that statue which was in Lurgan when I was there before. It was the figure of an old man, standing in a case, with a curtain drawn before him, over against a clock which stood on the other side of the room.

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.

On one side of the cave is a narrow passage, which goes under the rock two or three hundred yards; on the other, an hollow, which no one has ever been able to find an end of. I suppose this hole too, as well as many others, was formed by the waters of the deluge, retreating into the great abyss, with which probably it communicates. Tues. 13.--I rode to Birr. About forty persons attended in the evening, and half as many in the morning. I saw there was but one way to do any good. So in the evening I preached abroad. I had then hundreds of hearers, and God himself spoke to many a cold heart. The next morning at five the Room was full, and light sprung out of darkness; so that July, 1762.] JOURNAL. 101 many poor withered souls began to revive, and rejoice again in God their Saviour. Thur. 15.--I took my old standing in the market-place at Mountmellick; but the next evening the rain drove us into the market-house. Afterward we had a joyful love-feast. Indeed hitherto God has been pleased to mark all our way with blessings. Sat. 17.--I went on to poor dead Portarlington. And no wonder it should be so, while the Preachers coop themselves up in a room with twenty or thirty hearers. I went straight to the market-place, and cried aloud, “Hearken I Behold, a sower went forth to sow.” God made his word quick and powerful, and sharp as a two-edged sword. Abundantly more than the Room could contain were present at five in the morning. At eight I began in the market-place again, on, “How shall I give thee up, Ephraim ?” Solemn attention sat on every face, and God repeated his call to many hearts. In the evening I preached in the market-place at Tullamore. Monday, 19. Between two and three in the morning was such thunder and lightning as I never knew in Europe. The crack and the flash were in the same instant. Most of the houses shook; and yet no hurt was done in the whole town: But some good was done; for at five o’clock the preaching-house was quite filled; and the inward voice of the Lord was mighty in operation. This also was “a glorious voice.” Tues. 20.--We had our Quarterly Meeting at Cooly-Lough.

I preached, about nine, at Scotter, a town six or seven miles east of Epworth, where a sudden flame is broke out, many being convinced of sin almost at once, and many justified. But there were many adversaries stirred up by a bad man, who told them, “There is no law for Methodists.” Hence continual riots followed; till, after a while, an upright Magistrate took the cause in hand, and so managed both the rioters and him who set them at work, that they have been quiet as lambs ever since. Hence we rode to Grimsby, once the most dead, now the most lively, place in all the county. Here has been a large and swift increase both of the society and hearers, so that the House, though galleries are added, is still too small. In the morning, Wednesday, 4, I explained at large the nature of Christian Perfection. Many who had doubted of it before were fully satisfied. It remains only to experience what we believe. In the evening the Mayor and all the Gentry of the town 166 REv. J. wesLEY’s [April, 1764. were present; and so was our Lord in an uncommon manner. Some dropped down as dead; but, after a while, rejoiced with joy unspeakable. One was carried away in violent fits. I went to her after the service. She was strongly convulsed from head to foot, and shrieked out in a dreadful manner. The unclean spirit did tear her indeed; but his reign was not long. In the morning both her soul and body were healed, and she acknowledged both the justice and mercy of God. Thur. 5.--About eleven I preached at Elsham. The two persons who are the most zealous and active here are the steward and gardener of a gentleman, whom the Minister persuaded to turn them off unless they would leave “this way.” He gave them a week to consider of it; at the end of which they calmly answered, “Sir, we choose rather to want bread here, than to want “a drop of water hereafter.” He replied, “Then follow your own conscience, so you do my business as well as formerly.” Fri. 6.--I preached at Ferry at nine in the morning, and in the evening; and, about noon, in Sir N. H.’s hall, at Gainsborough.

I have, therefore, taken my leave of these ferries; considering we save no time by crossing them, (not even when we have a ready passage,) and so have all the trouble, danger, and expense, clear gains. I wonder that any man of common sense, who has once made the experiment, should ever ride from Pembroke to Swansea any other way than by Carmarthen. An honest man at Kidwelly told us there was no difficulty in riding the sands; so we rode on. In ten minutes one overtook us who used to guide persons over them; and it was well he did, or in all probability we had been swallowed up. The whole sands are at least ten miles over, with many streams of quicksands intermixed. But our guide was thoroughly acquainted with them, and with the road on the other side. By his help, between five and six, we came well tired to Oxwych in Gower. Gower is a large tract of land, bounded by Brecknockshire on the north-east, the sea on the south-west, and rivers on the other sides. Here all the people talk English, and are in general the most plain, loving people in Wales. It is, therefore, no wonder that they receive “the word with all readiness of mind.” Knowing they were scattered up and down, I had sent two persons on Sunday, that they might be there early on Monday, and so sent notice of my coming all over the country: But they came to Oxwych scarce a quarter of an hour before me; so that the poor people had no notice at all: Nor was there any to take us in; the person with whom the Preacher used to lodge being three miles out of town. After I had stayed a while in the street, (for there was no public-house,) 194 REv. J. wesLEY’s [Aug. 1764. a poor woman gave me house-room. Having had nothing since breakfast, I was very willing to eat or drink; but she simply told me she had nothing in the house but a dram of gin. However, I afterwards procured a dish of tea at another house, and was much refreshed. About seven I preached to a little company, and again in the morning. They were all attention; so that even for the sake of this handful of people I did not regret my labour. Wed.

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.

The eagerness with which the poor people devoured the word made me amends for the cold ride over the snowy mountains. The same earnestness I observed in the congregation at Maxfield: And yet hardly a third part of those I formerly examined now retain the glorious liberty which they then enjoyed. MARCH 28.-(Being Good-Friday.) As soon as we came from church, I began at Stockport, on, “We preach Christ crucified; to the Jews a stumbling-block, and to the Greeks foolishness.” At six in the evening I preached at Manchester; and on Saturday, and on Easter-Day In the evening I explained to the society the nature of the yearly subscription. On this one sent me the following letter:-- * GooD SIR, March 31, 1766. “I THouGHT proper to send you a few lines concerning what you spoke of last night. How good it was that you put us all together as one family; that each might do his utmost to help all his brethren I Had you spoke of this sooner, and opened your mind freely as you did yesterday, where I have given one shilling, I would have given one pound. My heart was rejoiced at the good news, so as my tongue cannot express. I was ready to cry out, with Zaccheus, ‘Lo, the half of my goods I give to the poor. I have sent you two guineas towards carrying on the work of the Lord. And may the blessing of the Lord go with it; for I give it freely: I would rather it had been twoscore. W. N.” Tues. APRIL 1.--On a close examination, out of more than fifty persons, who, two or three years ago, were filled with the love of God, I did not find above a third part who had not suffered loss. But almost all were deeply sensible of their loss, and earnestly groaning for what they once enjoyed. 246 REv. J. wesLEY’s [April, 1766. Wed, 2.--We rode through heavy rain to Chester. Friday, 4. I visited a poor woman, who has been ill eight years, and is not yet weary or faint in her mind. An heavy-laden sinner desired to receive the sacrament with her, and found rest to her soul; and from that hour increased every day in the knowledge and love of God. Mon.

Many were not a little surprised in the evening, at seeing me in the Countess of H.’s chapel. The congregation was not only large, but serious; and I fully delivered my own soul. So I am in no concern, whether I preach there again, or no. I have no choice concerning it. Wed. 27.--I rode to Bristol, and the next day delivered the management of Kingswood house to stewards on whom I could depend. So I have cast an heavy load off my shoulders. Blessed be God for able and faithful men, who will do his work without any temporal reward | Fri. 29.--In my way to Cornwall, I preached at Shepton Mallet at nine, in Wincanton at one. I was throughly tired before we came to Shaftesbury: However, at six I preached in the new House, filled within and without, to the no small astonishment, it seemed, of most of the hearers. But it was a time of consolation, as well as conviction. I trust many will experience both in this House. Sat. 30.--We rode to Stallbridge, long the seat of war, by a senseless, insolent mob, encouraged by their betters, so called, to outrage their quiet neighbours. For what? Why, they were mad: They were Methodists. So, to bring them to their senses, they would beat their brains out. They broke their windows, leaving not one whole pane of glass, spoiled their goods, and assaulted their persons with dirt, and rotten eggs, and stones, whenever they appeared in the street. But Sept. 1766.] JOURNAL. 263 no Magistrate, though they applied to several, would show them either mercy or justice. At length they wrote to me. I ordered a lawyer to write to the rioters. He did so; but they set him at nought. We then moved the Court of King's Bench. By various artifices, they got the trial put off, from one Assizes to another, for eighteen months. But it fell so much the heavier on themselves, when they were found guilty; and, from that time, finding there is law for Methodists, they have suffered them to be at peace. I preached near the main street, without the least disturb ance, to a large and attentive congregation. Thence we rode on to Axminster, but were throughly wet before we came thither.

Many were wounded, and many comforted. Fri. MAY 1.--We rode by a large seat, elegantly built, and finely situated. But, to my surprise, the gates of the grand avenue were painted blue, green, and yellow, like a child’s rattle. Surely the owner has never seen the pretty bauble; but will no one inform him of it? In the evening I preached in the market-house at Sligo, to a larger congregation, as well as better behaved, than when I was here before. The next evening was exceeding cold and blustering. However, the Provost refusing me the use of the Court-House, abundance of people stood with me in the street, and most of them behaved well. Sunday, 3. I preached, morning and evening, in the market-house; and had much hope, both from the number and behaviour of the hearers, that, even here, our labour will not be in vain. Mon. 4.--We rode to Castlebar, thirty old Irish, about fifty six English, miles. Between six and seven I began preaching in the Court-House; but few of the rich were there. Many May, 1767.] JOURNAL, 279 of these dare not hear me above once: They find it is playing with edged tools. Many of the poor were present at five in the morning, and many more, both rich and poor, in the evening. And “the power of the Lord was present to heal:” But how many rejected his “counsel against themselves?” Wed. 6.--I rode to Newport, and preached in the evening, and at six in the morning. Rich and poor behaved extremely well, and seemed “almost persuaded” to be Christians. In the evening I took my leave of the congregation at Castlebar, by speaking from those words, “Come, Lord Jesus!” But who will abide his coming in the clouds? Those who are partakers of his holiness. Fri. 8.--We rode to Galway,-above fifty English miles. It rained almost every step of the way. I preached at Ballinrobe in the Court-House between eight and nine, and at Galway about six. Colonel E , and all his family, were there. Perhaps a word might reach their hearts. Sat. 9.--I rode to Ennis, but found the preaching had been discontinued, and the society was vanished away. So having no business there, I left it in the morning, preached at Clare about eight, and in the evening at Limerick.

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. J. wesDEY’s [June, 1767. preached in the Exchange again. The hearers were much increased, and all but a few gentlemen, so called, behaved with great seriousness. Wednesday, 10. After preaching to a multitude of people, I took horse, and in the evening of a very hot day reached Waterford. Here I found a small, poor, dead society, and but an handful of even dull, careless hearers. However, I preached in the yard, and found more life among them than I expected. In the morning I spoke to the several members of the society, some of whom seemed much devoted to God. I desired Mr. Morgan to preach at noon. God gave him acceptable words; and the whole congregation, rich and poor, appeared to be greatly moved. They seemed to be still more affected in the evening. What pity, that this should pass away like a cloud! Fri. 12.--We rode to Kilkenny. The sun was exceeding hot; but did not incommode us much, as we had the wind in our face all the way. The congregation at the Town-Hall in the evening was large and tolerably serious; a few of the Gentry excepted, who seemed neither to understand, nor care for any of these things. We had great part of them at five in the morning. At noon, when Mr. Morgan preached, I expected to have seen the largest company of all; but I was mistaken: The ladies could not rise so soon; at least they could not huddle on their clothes fit to be seen. In the evening I spoke exceeding plain, both to the rich and poor: And a few, at least, received the truth in love. But who will endure to the end? Sun. 14.--In the evening I preached at Birr, to a wilder congregation than I ever saw at Kilkenny. However, as I stood near the barracks, the number of soldiers that attended kept them so far in awe, that they durst only laugh and make a little noise, till the whole body of the Papists ran away together. The rest were then tolerably attentive, and grew more and more serious till I concluded. Mon. 15.--I rode through a pleasant and well-cultivated country to Aghrim.

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

Now, if every Christian family, while in health, would thus far deny themselves, would twice a week dine on the cheapest food, drink in general herb-tea, faithfully calculate the money saved thereby, and give it to the poor over and above their usual donations, we should then hear no complaining in our streets, but the poor would eat and be satisfied. He that gathered much would have nothing over, and he that gathered little would have no lack. O how happy should we all be, if this was the case with us ! I mentioned this some time ago in a meeting at London, when a brother said, ‘These are but little things.” As I went home, I thought of his words: ‘Little things!’ Is the want of fire, in frost and snow, a little thing? Or the want of food, in a distressed, helpless family? Gracious God! “Feed me with food convenient for me! Give me not poverty; lest I steal, and take the name of my God in vain l’ “Dear Sir, I know what you feel for the poor, and I also sympathize with you. Here is a hard season coming on, and everything very dear; thousands of poor souls, yea, Christians, dread the approaching calamities. O that God would stir up the hearts of all that believe themselves his children, to evidence it by showing mercy to the poor, as God has shown them mercy! Surely the real children of God will do it of themselves; for it is the natural fruit of a branch in Christ. I would not desire them to lose one meal in a week, but to use as cheap food, clothes, &c., as possible. And I think the poor themselves ought to be questioned, with regard to drinking tea and beer. For I cannot think it right for them to indulge themselves in those things which I refrain from, to help them. My earnest prayers shall accompany yours, that God would give us all, in this our day, to know the things which belong unto our peace, and to acknowledge the blessings which are freely given to us of God!” Mon. 23.--I went to Canterbury. Here I met with the Life of Mahomet, wrote, I suppose, by the Count de Boulanvilliers.

On Tuesday I preached again at the new House, and many were greatly comforted. On Wednesday evening I read over to the Leaders the following paper: 1. That it may be more easily discerned whether the members of our societies are working out their own salvation, they are divided into little companies, called classes. One person in each of these is styled the Leader: It is his busi ness, 1. To see each person in his class once a week; to inquire how their souls prosper; to advise, reprove, comfort, or exhort them: 2. To receive what they are willing to give toward the expenses of the society: And, 3. To meet the Assistant and the Stewards once a week. April, 1771.] JOURNAL, 427 2. This is the whole and sole business of a Leader, or any number of Leaders. But it is common for the Assistant in any place when several Leaders are met together, to ask their advice, as to anything that concerns either the temporal or spiritual welfare of the society. This he may, or he may not do, as he sees best. I frequently do it in the larger societies; and on many occasions I have found, that in a multitude of counsellors there is safety. 3. From this short view of the original design of Leaders, it is easy to answer the following questions:-- Q. 1. What authority has a single Leader? He has authority to meet his class, to receive their contributions, and to visit the sick in his class. Q. 2. What authority have all the Leaders of a society met together? They have authority to show their class-papers to the Assistant; to deliver the money they have received to the Stewards, and to bring in the names of the sick. Q. 3. But have they not authority to restrain the Assistant, if they think he acts improperly? No more than any member of the society has. After mildly speaking to him, they are to refer the thing to Mr. W. Q. 4. Have they not authority to hinder a person from preaching? None but the Assistant has this authority. Q. 5. Have they not authority to displace a particular Leader? No more than the door-keeper has. To place and to displace Leaders belongs to the Assistant alone. Q. 6. Have they not authority to expel a particular member of the ciety?

However, for the sake of the people, I accepted the offer, though I might just as well have preached in the open air. I suppose four times as many people were present, as would have been at the Room: And about an hundred in the morning. So I did not repent of my journey through the snow. 452 REv. J. weslEY’s [Feb. 1772. Fri. 17.--The usual road being blocked up with snow, we were obliged to take a by-road to Hertford. I found the poor children whom Mr. A. kept at school, were increased to about thirty boys, and thirty girls. I went in immediately to the girls. As soon as I began to speak, some of them burst into tears, and their emotion rose higher and higher; but it was kept within bounds till I began to pray. A cry then arose, which spread from one to another, till almost all cried aloud for mercy, and would not be comforted. But how was the scene changed, when I went to the boys! They seemed as dead as stones, and scarce appeared to mind any thing that was said: Nay, some of them could hardly refrain from laughter. However, I spoke on, and set before them the terrors of the Lord. Presently one was cut to the heart; soon after, another and another: And in ten minutes, the far greater part of them were little less affected than the girls had been. Except at Kingswood, I have seen no such work of God upon children for above thirty years. I spoke exceeding plain in the evening, on the narrow way that leadeth to life. But the men were widely different from the children: They were affected just as much as so many horses. Sat. FEBRUARY 1.--I found an increase of the work of God even in Southwark. Those who so furiously opposed us some years ago, as though they would have swallowed us up quick, are now crumbled into nothing. Only the old chapel subsists, as a dull, useless, dissenting meeting-house. Fri. 7.--I called on a friend at Hampton-Court, who went with me through the house. It struck me more than any thing of the kind I have seen in England; more than Blenheim House itself.

By such a succession of persons mourning and rejoicing, they have been frequently detained, so that they could not part till ten or eleven at night, nay, sometimes, not till four in the morning. A farther account was drawn up by the Leaders:-- “On Sunday afternoon, December 1, as William Hunter was preaching, the power of God fell on the congregation in a won derful manner. Many, being cut to the heart, cried aloud for mercy, and ten were added to the society. On Tuesday evening we met again at six; but could not part till ten. In this time four found peace with God, and ran from one to another, exhort ing them to believe in Christ. On Wednesday night many were deeply distressed, but none set at liberty. While we were meeting on Thursday, two were enabled to rejoice in God their Saviour. On Saturday night we met at six, and three of us sung and prayed. But before the third had done, his voice could not be heard for the cries of the people. Seven of these June, 1772.] JOURNAL. 469 soon arose, blessing and praising God, and went about encouraging others. Many hardened sinners were much affected thereby, and began to cry as loud as they had done; so that we had nothing to do, but to stand and see the wonder ful work of God. And O how dreadful, yet pleasing, was the sight! All this time many were crying for mercy. Among these were four young men who remained on their knees five hours together. We endeavoured to break up the meeting at ten, but the people would not go; so that we were con strained to continue till twelve: Near this time one was asked, what he thought of this. He answered, ‘I wish it be all real.” He then turned to go home; but, after taking a few steps, began to cry aloud for mercy. He cried till his strength was quite gone, and then lay as one dead till about four o’clock in the morning; then God revealed his Son in his heart. During this meeting eleven persons found peace with God. “On Sunday morning we met at the common hour, and three of us sung and prayed as usual, till our voice was drowned by the thanksgivings of the new converts, and the cries of convinced sinners.

“On Sunday morning we met at the common hour, and three of us sung and prayed as usual, till our voice was drowned by the thanksgivings of the new converts, and the cries of convinced sinners. Among the rest an ancient woman was so struck, that she vehemently cried out, ‘Mercy! Mercy! O what a sinner am I? I was the first that received them into my house in Weardale, and have heard them almost these thirty years. O, pray for me ! Mercy, mercy!” It was not long before she found mercy, and mightily rejoiced in God her Saviour. And about the same time another mourner passed from death unto life. “We met again at two, and abundance of people came from various parts, being alarmed by some confused reports. We sung and prayed; and the power of God descended. A young man who had been deeply wounded in the morning, now found One mighty to heal. We then concluded; but many of the people came in again, and others stayed at the door. Among those who came in, was one who had been remarkably profligate. He cried for mercy with all his might; several crowded about to see him: And before we parted, not only he, but five more were rejoicing and praising God together. We met again on Monday, Tuesday, and Wednesday, and by that time nine more found peace. “Mr. Rowell came on Thursday, stayed three days, and joined many new members. Three-and-thirty of these had found peace with God, as did five more in the week following. 470 REv. J. wesley’s [June, 1772. When Mr. Watson came, he joined many more, eleven of whom were justified. At our meeting on Tuesday, eleven more were filled with the peace of God. Yet one young man seemed quite unconcerned. But suddenly the power of God fell upon him; he cried for two hours with all his might, and then the Lord set his soul at liberty. On Saturday a few met at Mr. Hunter's room, who were athirst for full sanctification. For this they wrestled with God, till a young man found the blessing, as several others have done since. We have ever since continued our meetings, and God has continued his loving-kindness toward us.

The Room being far too small, I was desired to preach in the church yard. On the ringing of the bells, I removed thence to the market-house, where we had more than double the congrega tion, the snow-ball gathering all the way we went. Tues. 23.--About cleven I preached at Drifficld. The sun was extremely hot; but I was tolerably screened by a shady tree. In the evening I preached at Beverley, and on Wednesday, 24, in the new House at Hull, extremely well finished, and, upon the whole, one of the prettiest preaching houses in England. The next evening we were crowded enough. Being informed that many Antinomians were present, I preached on, “God sent his own Son,-that the righteousness of the Law might be fulfilled in us, walking not after the flesh, but after the Spirit.” Fri. 26.--I went on to York. The next day I read over Mr. Else’s ingenious “Treatise on the Hydrocele.” He supposes the best cure is by a seton or a caustic; but I am not inclined to try either of them. I know a Physician that has a shorter cure than either one or the other. Mon. 29.--I preached, about ten, at Tadcaster, and in the July, 1772.] JOURNAL. 475 evening at Pateley-Bridge. Tuesday, 30. Calling at a little inn on the Moors, I spoke a few words to an old man there, as my wife did to the woman of the house. They both appeared to be deeply affected. Perhaps Providence sent us to this house for the sake of these two poor souls. In the evening I preached in the new House at Otley, as neat as that at Hull; and the people appeared to be much alive; so that I was greatly comforted among them. Sat. JULY 4.--I rode to the Ewood, to S. Lockwood’s, formerly the wife of young Mr. Grimshaw, afterward married to Mr. Lockwood, and now again a young widow. Her sister was with her, the relict of Mr. Sutcliffe, whose case was very uncommon. He had for some time used the cold bath for a nervous disorder, and was advised to try the warm. Imme diately he was seized with racking pains all over, and in two hours expired.

I preached at Sheffield; Thursday, 16, at Hathenham; and Friday, 17, at Hatfield. Here, some time since, a Justice levied a fine on a Local Preacher, on pretence of the Conventicle Act. So did a Justice in Kent, three or four years ago; but it cost him some hundred pounds for his pains. The next day I rested at Epworth. Monday, 20. About eight I preached at Brigg; a noisy, turbulent town, in which no Methodist had preached before. So it was supposed there would be much tumult; but there was none at all; for the fear of God fell upon the whole congregation. I preached in Tealby at one, and Horncastle in the evening; on Tuesday and Wednesday, at Trusthorpe, Louth, and Grimsby. Here I was informed of a good man, Thomas Capiter, dying in the full triumph of faith. He was, between twenty and thirty years, a pillar and an ornament of the society;--a loss, one would think, not soon to be repaired: But what is too hard for God? Thur. 23.--I preached at Barrow, and at five on Friday; about nine, at Awkborough; and at two, for the first time, in Messingham, under a wide-spread tree. One or two poor men, not very sober, made some noise for a time; but they soon walked away, and left me a numerous and attentive congregation. In the evening I preached at Owston; and, after a busy day, lay down and slept in peace. In this journey I read a volume of the “Medical Essays,” lately published at London. I have read a thousand strange things, but none stranger than the account which is here given of three persons who were entirely cured of a confirmed dropsy; one, by drinking six quarts a day of cold water; the second, by drinking two or three gallons of new cider; the third, by drinking a gallon or two of small beer, and the * You will at length extort from me a severe castigation.-EDIT. Aug. 1772.] JOURNAL, 477 same quantity of butter-milk. Why, then, what are we doing, in keeping dropsical persons from small drink? The same as in keeping persons in the small-pox from air. Mon. 27.--I read Mr. Adams's ingenious Comment on the former part of the Epistle to the Romans. I was surprised and grieved. How are the mighty fallen I It is the very quintessence of Antinomianism.

I went on to Tubber carragh, and on Wednesday morning to Sligo. Here I expected little comfort, as having little expectation of doing any good; and the less, as some strollers were acting a play over the market-house where I was to preach. At seven I began in our own Room. Many of the soldiers, with some Officers, were present; and the whole congregation, rich and poor, were so remarkably serious, that I had a faint hope we shall see some fruit, even in cold, barren Sligo. 494 REv. J. weslEY’s [May, 1773. Thur. 20.--We had a large congregation of soldiers, as well as townsmen, at five in the morning. In the evening I preached in the market-house to such a congregation as has not been seen here for many years. Surely God is giving yet another call to the poor, stupid sinners of Sligo. Fri. 21.--I went on to Manorhamilton, and preached to a large and serious congregation. Saturday, 22. In our way to Swadlingbar, the hinder axle-tree of the chaise broke in two. I borrowed an horse, and rode on till we overtook one of our friends who was a coachmaker. By his help the damage was repaired, and things made, at least, as good as they were before. In the evening we had a large congregation of (mostly) experienced Christians, and a larger at eight in the morning on Sunday; but the grand concourse was in the evening; when the hearts of the people were as wax melting before the fire, and I trust many received the stamp of love. Mon. 24.--About noon I preached to just such another congregation at Tonnylommon. Afterwards I talked with four men and eight women, who believe they are saved from sin. Their words were in wisdom as well as in power: I think none who heard them could doubt of their testimony. One of my horses having a shoe loose, I borrowed Mr. Watson’s horse, and left him with the chaise. When we came near Enniskillen, I desired two only to ride with me, and the rest of our friends to keep at a distance. Some masons were at work on the first bridge, who gave us some coarse words.

Perry’s, a quarter of a mile from Achalun, a village six or seven miles from Enniskillen. In the evening he was singing an hymn, when a large mob beset the house. Six of these rushed in, armed with clubs, and immediately fell upon the people; but many of them joining together thrust them out, and shut and fastened the door. On this they broke every pane of glass in the windows, and threw in a large quantity of stones. They then broke into the house, through a weak part of the wall, and hauling out both men and women, beat them without mercy. Soon after, they dragged out Mr. Macburney, whom M- N instantly knocked down. They continued beating him on the head and breast, while he lay senseless on the ground. Yet, after a while, coming a little to himself, he got up; but not being quite sensible, staggered, and fell again. Then one of them set his foot upon his face, swearing he would tread the Holy Ghost out of him. Another ran his stick into his mouth. As soon as he could speak, he said, “May God forgive you! I do.” They then set him on his horse, and M N got up behind, and forced him to gallop down the rocky mountain to the town. There they kept him, till a gentleman took him out of their hands, and entertained and lodged him in the most hospitable manner. But his bruises, on the head and breast in particular, would not suffer him to sleep; and ever 496 REv. J. wesDEY’s [May, 1773. since he has felt such inward pain and weakness, that it is a wonder he is still alive. One of those that was much abused was Mr. Mitchell, who lives about a mile from the town. On Saturday the mob came to his house, about eight in the evening, swearing they would have his father's heart’s blood. They threw many large stones at the windows, and broke a great hole in the door. Through this hole, Mr. Mitchell, seeing no other remedy, fired twice with small shot. At the second shot, they ran away with all speed, no man looking behind him. Mr. Perry and Mitchell applying to Mr.

Thursday, 30. I preached at Hutton-Rudby, and found still remaining a few sparks of the uncommon flame which was kindled there ten years ago. It was quenched chiefly by the silly, childish con tentions of those who were real partakers of that great blessing. 22 REv. J. Wesley’s [July, 1774. Pri. JULY 1.-I preached in Stokesley at six; and many determined to set out anew. In Guisborough I was con strained to preach abroad; and the whole multitude was as silent as the subject, Death ! I never before had such an opportunity at this place. In the afternoon, through miserable roads, we at length got to Whitby. Sun. 3.-We had a solemn hour at five with the society only; and another at eight, while I enforced those words on a numerous congregation, “How shall we escape, if we neglect so great salvation?” While we were at church, a poor man would needs divert himself by swimming; but he sunk, and rose no more. The Minister preached in the after noon a sermon suited to the occasion, on, “Be ye likewise ready; for ye know not the hour when the Son of Man cometh.” At five I preached in the market-place, on, “Though I speak with the tongues of men and angels,” &c., “and have not charity, I am nothing.” I spoke exceeding plain, and the people were attentive: Yet few of them, I doubt, understood what was spoken. The society, however, are well established, and adorn the doctrine of God our Saviour. Mon. 4.--At eleven I preached in the little Square at Robin Hood's Bay. At six I preached to a numerous congregation, in the new House at Scarborough. It is plain; and yet is one of the neatest and most elegant preaching-houses in England. Now let the people walk worthy of their calling, and there will be a good work in this place. Wed. 6.--I went on to Bridlington-Quay; and in the evening preached in the town, to as stupid and ill-mannered a congrega tion as I have seen for many years. Thursday, 7. I preached at Beverley and Hull, where the House would not near contain the congregation. How is this town changed since I preached on the Car! Saturday, 9. I preached at Pocklington and York. Sun.

6.--I walked from Newport to Berkeley-Castle. It is a beautiful, though very ancient, building; and every part of it kept in good repair, except the lumber-room and the chapel; the latter of which, having been of no use for many years, is now dirty enough. I particularly admired the fine situation, and the garden on the top of the house. In one corner of the castle is the room where poor Richard II. was murdered. His effigy is still preserved, said to be taken before his death. If he was like this, he had an open, manly countenance, though with a cast of melancholy. In the afternoon we went on to Bristol. The Conference, begun and ended in love, fully employed me on Tuesday, Wednesday, and Thursday; and we observed Friday, 12, as a day of fasting and prayer for the success of the Gospel. Mon. 15.-I set out for Wales, but did not reach Cardiff till near eight o'clock. As the congregation was waiting in the Town-Hall, I went thither without delay; and many, I believe, did not regret the time they had waited there. Tues. 16.--I preached, about noon, in the great hall at 26 Rev. J. Wesley’s [Aug. 1774. Llandaff, on, “It is appointed unto men once to die.” Strange doctrine, and not very welcome to the inhabitants of palaces ! Wed. 17.--At eleven I preached in the Town-Hall, at Cow bridge: The neatest place of the kind I have ever seen. Not only the floor, the walls, the ceiling, are kept exactly clean, but every pane of glass in the windows. Hence I hasted on to Swansea, and at seven preached in the Castle to a large congregation. The next morning I went on to Llanelly; but what a change was there! Sir Thomas Stepney, the father of the poor, was dead: Cut down in the strength of his years' So the family was broke up, and Wilfred Colley, his butler, the father of the society, obliged to remove. Soon after, John Deer, who was next in usefulness to him, was taken into Abraham's bosom. But just then Col. St. Leger, in the neigh bourhood, sent to Galway for Lieutenant Cook to come and put his house into repair, and manage his estate. So another is brought, just in time to supply the place of Wilfred Colley.

Thur. 13.--I set out early, and reached Gosport, (seventy two miles,) not long after six. Finding a boat ready, I crossed, and went straight to the Room. It was full enough ; so I began without delay, and enforced our Lord’s words, (one of my Oct. 1774.] JOURNAL. 31 favourite subjects,) “My yoke is easy, and my burden is light.” Friday, 14. I visited as many as I could, sick or well, and endeavoured to settle those that had been shaken by those bigots who are continually waiting to receive the weak “ unto doubtful disputations.” I had intended, after preaching in the evening, to meet the society alone; but the eagerness of the people to stay, induced me to suffer a great part of them. Yet it was little to their satisfaction; for when I warned our brethren not to have “itching ears,” they ran away in all haste. Sat. 15.-Setting out (as usual) at two, I reached London early in the evening. Monday, 17. I set out for Oxfordshire, and preached at Wallingford in the evening. Tuesday, 18. About nine I preached at Newnham; at noon, in the garden at Oxford; and in the evening, at Finstock, (a village near Carn bury-house, built by the great Earl of Clarendon, but not inha bited by any of his descendants') to a plain, artless people. Wednesday, 19. I rode to Witney, and found more life than I expected, both in the congregation and the society. Thursday, 20. I preached at Wattleton, at the front of Mr. Stonehill’s house. The whole congregation was seriously attentive. In the evening I preached at High-Wycomb, to many more than the Room would contain; and I believe not in vain. Fri. 21.--I preached in Chesham, and on Saturday returned to London. Mon. 24.--I set out for Northamptonshire, and received a particular account of one that eminently adorned the Gospel:-- “1. SUsANNAH SPENCER was born at Whittlebury, in the year 1742. When she was young she contracted a very general acquaintance, and was exceedingly beloved by them, having an agreeable person, a good understanding, and much sweetness of temper; and, being modest and decent in her whole behaviour, she seemed, like others, to think she had religion enough. “2. In 1760, Thomas Grover came down, and preached several times at Whittlebury and at Towcester.

SIR, “You affirm, 1. That I once ‘doubted whether the measures taken with respect to America could be defended either on the foot of law, equity, or prudence.’ I did doubt of these five years, may indeed five months, ago. “You affirm, 2. That I declared,’ (last year,) ‘the Ameri cans were an oppressed, injured people.’ I do not remember that I did; but very possibly I might. “You affirm, 3. That I then ‘strongly recommended an argument for the exclusive right of the colonies to tax them selves.’ I believe I did; but I am now of another mind. “You affirm, 4. ‘You say in the Preface, I never saw that book.” I did say so. The plain case was, I had so entirely forgotten it, that even when I saw it again, Irecollected nothing of it, till I had read several pages. If I had, I might have observed that you borrowed more from Mr. P. than I did from Dec. 1775.] JOURNAL. 63 Dr. Johnson. Though I know not whether I should have observed it, as it does not affect the merits of the cause. “You affirm, 5. “You say, But I really believe he was told so;’ and add, “Supposing what I asserted was false, it is not easy to conceive what reason you could have for believing I was told so.’ My reason was, I believed you feared God, and therefore would not tell a wilful untruth; so I made the best excuse for you which I thought the nature of the thing would admit of Had you not some reasons to believe this of me; and therefore to say, (at least,) “I hope he forgot it?’ “‘But at this time I was perfectly unknown to you.” No, at this time I knew you wrote that tract; but had I not, charity would have induced me to hope this, even of an entire stranger. “You now have my ‘feeble reply;’ and if you please to advance any new argument, (personal reflections I let go,) you may perhaps receive a farther reply from “Your humble servant, “John WESLEY. “London, December 9. “I did not see your letter till this morning.” Mon. 11.-I began a little journey into Kent. In the even ing I preached at Chatham, the next evening at Canterbury. I know not that ever I saw such a congregation there before. Tuesday, 12.

Sat. 6.--I returned to London; and I returned just in time; for on Sunday, 7, the severe frost set in, accompanied with so deep a snow, as made even the high road impassable. For some days before the frost broke up, it was observed, by means of the thermometer, that the cold was several degrees more intense than that in the year 1741. But God then removed the cup from us, by a gentle, gradual thaw. Sun. 14.--As I was going to West-Street chapel, one of the chaise-springs suddenly snapped asunder ; but the horses instantly stopping, I stepped out without the least incon venience. At all my vacant hours in this and the following week, I endeavoured to finish the “Concise History of England.” I am sensible it must give offence, as in many parts I am quite singular; particularly with regard to those greatly injured characters, Richard III., and Mary Queen of Scots. But I must speak as I think; although still waiting for, and willing to receive, better information. 68 REv. J. W. Esley’s [March, 1776. Sun. 28.--I was desired to preach a charity sermon in All hallows church, Lombard-Street. In the year 1735, about forty years ago, I preached in this church, at the earnest request of the Churchwardens, to a numerous congregation, who came, like me, with an intent to hear Dr. Heylyn. This was the first time that, having no notes about me, I preached extempore. Wed. FEBRUARY 14.--I preached at Shoreham. How is the last become first ! No society in the county grows so fast as this, either in grace or number. The chief instrument of this glorious work is Miss Perronet, a burning and a shining light. Fri. 23-I looked over Mr. Bolt's “Considerations on the Affairs of India.” Was there ever so melancholy a picture ? How are the mighty fallen The Great Mogul, Emperor of Hindostan, one of the mightiest Potentates on earth, is become a poor, little, impotent slave to a Company of Mer chants | His large, flourishing empire is broken in pieces and covered with fraud, oppression, and misery ! And we may call the myriads that have been murdered happy, in comparison of those that still groan under the iron yoke. Wilt not thou visit for these things, O Lord? Shall the fool still say in his heart, “There is no God?” Sun.

24.--I went on to Scarborough. I think the preaching house here is the most elegant of any square Room which we have in England; and we had as elegant a congregation: But they were as attentive as if they had been Kingswood colliers. Tues. 25.--I visited a poor backslider, who has given great occasion to the enemy to blaspheme. Some time since, he felt a pain in the soles of his feet, then in his legs, his knees, his thighs. Now it has reached his stomach, and begins to affect his head. No medicines have availed at all. I fear he has sinned a sin unto death; a sin which God has determined to punish by death. Fri. 28.--I am seventy-three years old, and far abler to preach than I was at three-and-twenty. What natural means has God used to produce so wonderful an effect? 1. Continual exercise and change of air, by travelling above four thousand miles in a year: 2. Constant rising at four: 3. The ability, if ever I want, to sleep immediately: 4. The never losing a night's sleep in my life: 5. Two violent fevers, and two deep consump tions. These, it is true, were rough medicines; but they were of admirable service; causing my flesh to come again, as the flesh of a little child. May I add, lastly, evenness of temper? I feel and grieve; but, by the grace of God, I fret at nothing. But still “the help that is done upon earth, He doeth it him self.” And this he doeth in answer to many prayers. Mon. JULY 1.--I preached, about eleven, to a numerous and serious congregation at Pocklington. In my way from hence to Malton, Mr. C (a man of sense and veracity) gave me the following account:--His grandfather, Mr. H , he said, about twenty years ago, ploughing up a field, two or three miles from Pocklington, turned up a large stone, under which he per ceived there was a hollow. Digging on, he found, at a small distance, a large, magnificent house. He cleared away the earth; and, going into it, found many spacious rooms. The floors of the lower story were of Mosaic work, exquisitely wrought. Mr. C himself counted sixteen stones within an inch square. Many flocked to see it, from various parts, as long as it stood open: But after some days, Mr.

Many flocked to see it, from various parts, as long as it stood open: But after some days, Mr. P (he 80 REv. J. wesley’s [July, 1776. knew not why) ordered it to be covered again; and he would never after suffer any to open it, but ploughed the field all over. This is far more difficult to account for, than the sub terraneous buildings at Herculaneum. History gives us an account of the time when, and the manner how, these were swallowed up. The burning mountain is still assured, and the successive lavas that flowed from it still distinguishable. But history gives no account of this, nor of any burning mountains in our island. Neither do we read of any such earthquake in England, as was capable of working that effect. Tues. 2.--I went to York. The House was full enough in the evening, while I pointed the true and the false way of expounding those important words, “Ye are saved through faith.” Wednesday, 3. I preached about noon at Tadcaster, with an uncommon degree of freedom; which was attended with a remarkable blessing. A glorious work is dawning here, against which nothing can prevail; unless the ball of contention be thrown in among the plain people, by one or two that have lately embraced new opinions. In the evening I preached at York, on the fashionable religion, vulgarly called morality; and showed at large, from the accounts given of it by its ablest patrons, that it is neither better nor worse than Atheism. Thur. 4.--I met the select society, and was a little surprised to find, that, instead of growing in grace, scarce two of them retained the grace they had two years ago. All of them seemed to be sincere; and yet a faintness of spirit ran through them all. In the evening I showed, to a still more crowded audience, the nature and necessity of Christian love:-Ayatom, vilely rendered charity, to confound poor English readers. The word was sharper than a two-edged sword, as many of the hearers felt. God grant the wound may not be healed, till he himself binds it up ! Fri. 5.--About eleven I preached at Foggathorp, a lone house, a few miles from Howden. Abundance of people were gathered together, notwithstanding heavy rain; and they received the truth in the love thereof.

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 of the building. Mon. DECEMBER. 2.-I set out for Bedford, in the dili gence, 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 friendly conversation with Mr. W. O that all men would sit as loose to opinions as I do; that they would think and let think! I preached in the evening to a numerous con gregation with much enlargement of spirit. Wednesday, 4. I preached at Godmanchester, and on Thursday returned to London. In the way, I read over Mr. Gray's Works, and his Life wrote by Mr. Mason. He is an admirable poet, not much inferior to either Prior or Pope; but he does not appear, upon the whole, to have been an amiable man. His picture, I apprehend, expresses his character;--sharp, sensible, inge nious; but, at the same time, proud, morose, envious, passion ate, and resentful. I was quite shocked at the contempt with which he more than once speaks of Mr. Mason; one full as ingenious as himself, yea, full as good a poet ; (as even “Elfrida” shows, as much as Mr. Gray despises, or affects to despise it;) and, over and above, possessed of that mode, ty and humanity, wherein Mr. Gray was so greatly deficient. Friday, 13, was the national fast. It was observed not only throughout the city, but (I was afterwards informed) throughout the nation, with the utmost solemnity. I shall not wonder if God should now internose and send us Jan. 1777.] JOURNAL. 9] prosperity, since, at length, we are not too proud to acknowledge “there is a God that judgeth the earth.” Mon. 16.--I preached at Canterbury; on Tuesday, at Dover; Wednesday, about eleven, at poor, dry, dead Sand wich. But I now found more hope for the poor people, than I had done for many years.

morning with the Preachers, as I did with my pupils at Oxford. And we endeavoured not only to increase each other's know ledge, but “to provoke one another to love and to good works.” Wed. 15.-I began visiting those of our society who lived in Bethnal-Green hamlet. Many of them I found in such poverty as few can conceive without seeing it. O why do not all the rich that fear God constantly visit the poor? Can they spend part of their spare time better? Certainly not. So they will find in that day when “every man shall receive his own reward according to his own labour.” Such another scene I saw the next day, in visiting another part of the society. I have not found any such distress, no, not in the prison of Newgate. One poor man was just creep ing out of his sick-bed, to his ragged wife and three little children; who were more than half naked, and the very pic ture of famine; when one bringing in a loaf of bread, they all ran, seized upon it, and tore it in pieces in an instant. Who would not rejoice that there is another world 2 Mon. 20.--Mrs. T. gave us a remarkable account :--On Saturday, the llth instant, her little boy, a child of eminent piety, between five and six years old, gave up his spirit to God. She was saying to one in the house, “My son is gone to glory.” A youth standing by, cried out, “But I am going to hell.” He continued praying all Sunday and Monday; but in utter despair. On Tuesday he found a hope of mercy, which gradually increased. The next morning he rejoiced with joy unspeakable, knowing his sins were blotted out; and soon after Henry Terry (the son of many tears to his poor mother) slept in peace. Tues. 21.-I dined at Mr. A.'s. A month or two ago he had a trial worthy of a Christian. He saw his little son (between four and five years old) crushed to death in a moment. But he did not murmur : He could say, “The Lord gave, and the Lord hath taken away.” Sun. 26.--I preached again at Allhallows church, morning and afternoon. I found great liberty of spirit; and the con gregation seemed to be much affected. How is this? Do I yet please men?

11.--I had appointed to preach in the new preaching house at Colne. Supposing it would be sufficiently crowded, I went a little before the time; so that the galleries were but half full when I came into the pulpit. Two minutes after, the whole left-hand gallery fell at once, with a hundred and fifty or two hundred persons. Considering the height, and the weight of people, one would have supposed many lives would have been lost. But I did not hear of one. Does not God give his angels charge over them that fear him 2 When the hurry was a little over, I went into the adjoining meadow, and quietly declared the whole counsel of God. On Thursday and Friday I preached at Halifax, Daw-Green, * A sight wordhy of God himself.--EDIT. 102 REv. J. WESLEY’s [June, 1777. IHorbury, and Wakefield. On Saturday I wrote “Thoughts upon God's Sovereignty.” To a cool man, I think the whole matter will appear to rest on a single point:--As Creator, he could not but act according to his own sovereign will: But as Governor he acts, not as a mere Sovereign, but according to justice and mercy. Mon. 16.--I met the class of children at Rothwell. This consisted last year of eleven young maidens. They are increased to twenty. I think, seventeen or eighteen of them are now rejoicing in the love of God. And their whole behaviour is suitable thereto, adorning the doctrine of God our Saviour. Afterwards I went on to Rotherham, and was glad to find, that the society is not discouraged by the death of that good man, William Green, who had been as a father to them from the beginning. He never started either at labour or suffer ing; but went on calm and steady, trusting God with himself and his eight children, even while all the waves and storms went over him. He died, as he lived, in the full assurance of faith, praising God 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 congregation 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.

Having been many times desired, for near forty years, to publish a Magazine, I at length complied; and now began to collect materials for it. If it once begin, I incline to think it will not end but with my life. Mon. DECEMBER 1.--I spent some hours, both morning and afternoon, in visiting the sick at the west end of the town; but I could not see them all. Wednesday, 3. I visited as many as I could on the north-east part of the town. I spent the evening at Newington, with Mr. Fletcher, almost mira culously recovering from his consumption; and on Thursday, 4, he set out with Mr. Ireland for the south of France. Tues. 9.-I visited the chief societies in Bedfordshire and Huntingdonshire, and returned by Hertford ; where (for once) I saw a quiet and serious congregation. We had a larger congregation at Barnet, in the evening, than ever; and a greater number of communicants. Will this poor, barren wilderness at length blossom and bud as the rose ? Sat. 13.--Being strongly urged to lay the first stone of the House which was going to be built at Bath, on Sunday, 14, after preaching at West-street chapel in the morning, and at St. Paul’s, Shadwell, in the afternoon, I went to Brentford. I preached at six ; and, taking chaise at twelve, on Monday, 15, easily reached Bath in the afternoon. Tuesday, 16. I paid a short visit to Bristol; preached in the evening and morning following, Wednesday, 17; and at one laid the foundation of the new chapel at Bath. The wind was piercing cold; yet scarce any of the congregation went away before the end of the sermon. After preaching at the Room in the evening, I took chaise, and the next afternoon reached London. Just at this time there was a combination among many of the post-chaise drivers on the Bath road, especially those that drove in the night, to deliver their passengers into each other's hands. One driver stopped at the spot they had appointed, where another waited to attack the chaise. In consequence of this, many were robbed ; but I had a good Protector still. I have travelled all roads, by day and by night, for these forty years, and never was interrupted yet. Thur. 25.--I buried the remains of Mr. Bespham, many years Master of a man-of-war.

Delap, John Carr, Joseph Bradford, and Jesse Bugden, with the chaise, which was stuck fast in the slough. As none of them thought of unharnessing the horses, the traces were soon broke : At length they fastened ropes to the chaise, and to the stronger horse; and the horse pulling, and the men thrusting at once, they thrust it through the slough to the firm land. In an hour or two after we all met at Ballinacurrah. • While I was walking, a poor man overtook me, who appeared to be in deep distress: He said, he owed his land lord twenty shillings rent, for which he had turned him and his family out of doors; and that he had been down with his relations to beg their help, but they would do nothing. Upon my giving him a guinea, he would needs kneel down in the 124 REv. J. Wesley’s [May, 1778. road to pray for me; and then cried out, “O, I shall have a house ! I shall have a house over my head l’” So perhaps God answered that poor man's prayer, by the sticking fast of the chaise in the slough I Tues. 19.--In the evening I preached at Sligo, in the old Court-House, an exceeding spacious building: I know not that ever I saw so large a congregation here before ; nor (considering their number) so well behaved. Will God revive his work even in this sink of wickedness, and after so many deadly stumbling-blocks 2 Upon inquiry, I found, there had been for some time a real revival of religion here. The congregations have considerably increased, and the society is nearly doubled. We had in the evening a larger congregation than before, among whom were most of the Gentry of the town: And all but one or two young gentlemen (so called) were remarkably serious and attentive. I now received an intelligible account of the famous mas sacre at Sligo. A little before the Revolution, one Mr. Morris, a Popish gentleman, invited all the chief Protestants to an entertainment; at the close of which, on a signal given, the men he had prepared fell upon them, and left not one of them alive. As soon as King William prevailed, he quitted Sligo.

As soon as King William prevailed, he quitted Sligo. But venturing thither about twenty years after, supposing no one then knew him, he was discovered, and used according to his deserts. Thur. 21.-I went on to Peter Taylor’s, near Swadling bar. At six I preached in a large room in the town, designed for an assembly; where rich as well as poor behaved with the utmost decency. Fri. 22.--We went through a lovely country to Belturbet; once populous, now greatly decayed. At eleven I preached in the Armory, a noble room, to a very large and very serious congregation. At six I preached in the Court-House at Cavan, to a larger congregation than at Belturbet. Sat. 23.−I was desired to preach once more at Coote-Hill, which I had not seen for many years. The use of the Pres byterian meeting-house being procured, I had a very extra ordinary congregation. To many Church-people were added Seceders, Arians, Moravians, and what not : However, I went straight forward, insisting that “without holiness no man shall see the Lord.” After dinner we went on to Clones, finely situated on the top June, 1778.] JOURNAL. 125 of a hill, in the midst of a fruitful and well-cultivated country; and the people seemed as sprightly as the place. I preached in the Green-Fort near the town, to abundance of people, but no tritlers. Sunday, 24. I preached there again at nine, to a still larger congregation; but the far largest of all was in the evening; the people coming in from all parts of the country. There is something very peculiar in this people: They are more plain, open, and earnest, than most I have seen in the kingdom. Indeed, some of our Irish societies, those in Athlone, Limerick, Castlebar, and Clones, have much of the spirit of our old Yorkshire societies. Mon. 25.-I went through a pleasant country to Aughalan. A very large congregation was soon assembled; and the rich seemed to be as attentive as the poor. So they were also in the evening at Sidare. Tues. 26.-We went on to Loghean. Wednesday, 27. I received a very remarkable account from Mrs. Brown, a gentlewoman in the neighbourhood.

Many of them were present at five in the morning, when I left them full of love and good desires. About nine I preached in the Town-Hall at Ballimannely; about twelve, at another little town; and in the evening, at Ballymena. Tues. 9.--We rode through a small village, wherein was a little society. One desiring me to step into a house there, it was filled presently; and the poor people were all ear, while I gave a short exhortation, and spent a few minutes in prayer. In the evening, as the Town-Hall at Carrickfergus could not oontain the congregation, I preached in the market-house, on, “Fear God, and keep his commandments; for this is the whole of man.” The people in general appeared to be more serious, and the society more earnest, than they had been for many years. Thence we went to Belfast, the largest town in Ulster, said to contain thirty thousand souls. The streets are well laid out; are broad, straight, and well-built. The poor-house stands on an eminence, fronting the main street, and having a beautiful prospect on every side over the whole country: The old men, the old women, the male and the female children, are all employed according to their strength; and all their apartments are airy, sweet, and clean, equal to any thing of the kind I have seen in England. I preached in the evening on one side of the new church, to far the largest congregation I have seen in Ireland; but I doubt the bulk of them were nearly concerned in my text, “And Gallio cared for none of these things.” Thur. 11.--About nine I preached to five or six hundred people in the old church at Newtown, Clannibois. The sight of these vast buildings and large gardens running to decay, through the extinction of the family that lately owned them, (so successful was the scheme of those wretches who pur posely educated poor Mr. C-, the last of the family, in such a manner as to insure his not living long, and his dying without issue,) always makes me pensive; but still our comfort is, “There is a God that judgeth in the earth.” About twelve I preached at Kirkhubly: Thence we went to Port-a-ferry, and found a ready passage to Strangford. I stood 128 REv. J. Wesley’s [June, 1778.

175 reflect, in this room I lodged the first time I saw poor Mr. Ireland: Emphatically poor Poor beyond expression;-- though he left fourscore thousand pounds behind him Thur. 24.--I met the building Committee; according to whose representation, our income at last nearly answers our expenses. If so, it will clear itself in a few years. Mon. 28.--Taking the post-coach, I reached Newbury time enough to preach to a crowded audience. Tuesday, 29, and Wednesday, I preached at Bath, where brotherly love is now restored. Thursday, MARch 2. I went into Bristol, and enjoyed much peace among a quiet, loving people. On Mon day, Tuesday, and Wednesday, I examined the society, and had reason to rejoice over them. Mon. 13.--I set out for the north, and in the evening preached at Stroud, where is a considerable increase of the work of God. Tuesday, 14. I preached in the church at Pitchcomb; but it would by no means contain the congregation. In the evening I preached at Tewkesbury, and on Wednesday, 15, at Worcester, to a very serious congregation. Thursday, 16. About noon I began preaching at Bewdley, in an open space at the head of the town. The wind was high and exceeding sharp; but no one seemed to regard it. In the middle of the sermon came a man beating a drum; but a gentleman of the town soon silenced him. Friday, 17. About noon I preached at Bengeworth church, to the largest congregation I ever saw there; and in Pebworth church about six, to a larger congregation than I had seen there before. I found uncommon liberty in applying those words, (perhaps a last warning to the great man of the parish, Mr. Martin,) “Whatsoever thy hand findeth to do, do it with thy might.” Sat. 18.-I went on to Birmingham; and, Sunday, 19, preached at eight in the morning, and at half-past one in the afternoon; in the evening, at Wednesbury. Monday, 20. I reached Congleton, and preached to a lively congregation on our Lord's words: “Lazarus, come forth !” Tuesday, 21. I preached in the new chapel at Macclesfield; Thursday, 23, at Stockport and Manchester. On Good-Friday I preached, at seven, in Manchester; about one, in Oldham; and in Manchester, at six. Saturday, 25. I went on to Bolton, where the work of God is continually increasing. On Easter-Day I set out for Warrington. Mr.

March, 1782.] JOURNAL, 221 whom I proclaimed “the terrors of the Lord.” I then told them, I would immediately restore the morning preaching: And the next morning I suppose an hundred attended. In the day-time I visited as many as I possibly could, in all quarters of the town. I then inquired, who were proper and willing to meet in Band; and who were fittest for Leaders either of bands or classes. The congregation this evening was larger than the last; and many again put their hands to the plough. O may the Lord confirm the fresh desires he has given, that they may no more look back! Fri. MARCH 1.-We had a very solemn and comfortable watch-night at West-Street. Sunday, 3. I took coach, and the next evening had a watch-night at Bath. Tuesday and Wednesday. After meeting the classes, I visited as many as I could, chiefly of the sick and poor. Thursday, 7. I preached about eleven at Keynsham, and in the evening at Bristol. Friday, 8, and most of the following days, I visited Mr. C-n, just hovering between life and death. What a blessing may this illness be On Monday, Tuesday, and Wednesday, I visited the classes, and found a little increase. Friday, 15. I opened the new House at Freatford. In the afternoon I called at Mr. Henderson's, at Hannam, and spent some time with poor, disconsolate Louisa. Such a sight, in the space of fourteen years, I never saw before Pale and wan, worn with sorrow, beaten with wind and rain, having been so long exposed to all weathers, with her hair rough and frizzled, and only a blanket wrapped round her, native beauty gleamed through all. Her features were small and finely turned; her eyes had a peculiar sweetness; her arms and fingers were delicately shaped, and her voice soft and agree able. But her understanding was in ruins. She appeared partly insane, partly silly and childish. She would answer no question concerning herself, only that her name was Louisa. She seemed to take no notice of any person or thing, and seldom spoke above a word or two at a time. Mr. Henderson has restored her health, and she loves him much. She is in a small room by herself, and wants nothing that is proper for her.

He gave me an invitation to lodge at his house, which I willingly accepted of. He seemed to be just the same as when we lodged together, five-and-forty years ago. Only he complained of the infirmities of old age, which, through the mercy of God, I know nothing of. Hence I went by Hull, Beverley, Bridlington; and then has tened to Newcastle-upon-Tyne, where I preached on Sunday, 26. Monday, 27. I set out for Scotland, and Wednesday, 29, reached Dunbar. The weather was exceeding rough and stormy. Yet we had a large and serious congregation. Thurs day, 30. Finding the grounds were so flooded, that the com mon roads were not passable, we provided a guide to lead us a few miles round, by which means we came safe to Edinburgh. Fri. 31.-As I lodged with Lady Maxwell at Saughton Hall, (a good old mansion-house, three miles from Edin burgh,) she desired me to give a short discourse to a few of her poor neighbours. I did so, at four in the afternoon, on the story of Dives and Lazarus. About seven I preached in our House at Edinburgh, and fully delivered my own soul. Saturday, JUNE 1. I spent a little time with forty poor chil June, 1782.] JOURNAL, 229 dren, whom Lady Maxwell keeps at school. They are swiftly brought forward in reading and writing, and learn the prin ciples of religion. But I observe in them all the ambitiosa paupertas.” Be they ever so poor, they must have a scrap of finery. Many of them have not a shoe to their foot : But the girl in rags is not without her ruffles. Sun. 2.-Mr. Collins intended to have preached on the Castle-hill, at twelve o’clock: But the dull Minister kept us in the kirk till past one. At six the House was well filled: And I did not shun to declare the whole counsel of God. I almost wonder at myself. I seldom speak anywhere so roughly as in Scotland. And yet most of the people hear and hear, and are just what they were before. Mon. 3.-I went on to Dundee. The congregation was large and attentive, as usual. But I found no increase, either of the society, or of the work of God. Tuesday, 4. The House at Arbroath was well filled with serious and attentive hearers.

The House at Arbroath was well filled with serious and attentive hearers. Only one or two pretty flutterers seemed inclined to laugh, if any would have encouraged them. Wed nesday, 5. We set out early, but did not reach Aberdeen till between five and six in the evening. The congregations were large both morning and evening, and many of them much alive to God. Friday, 7. We received a pleasing account of the work of God in the north. The flame begins to kindle even at poor, dull Keith : But much more at a little town near Fraserburgh: And most of all at Newburgh, a small fishing town, fifteen miles from Aber deen, where the society swiftly increases: And not only men and women, but a considerable number of children, are either rejoicing in God or panting after him. Sat. 8.--I walked with a friend to Mr. Lesley's seat, less than a mile from the city. It is one of the pleasantest places of the kind I ever saw, either in Britain or Ireland. He has laid his gardens out on the side of a hill, which gives a fine prospect both of sea and land: And the variety is beyond what could be expected within so small a compass. But still Valeat possessor oportet, Si comportatis rebus bene cogitat uti. Unless a man have peace within, he can enjoy none of the things that are round about him. * The love of finery among the poor.--EDIT. 230 REv. J. wesley’s [June, 1782. Sun. 9.--We had a lovely congregation in the morning, many of whom were athirst for full salvation. In the even ing God sent forth his voice, yea, and that a mighty voice. I think few of the congregation were unmoved : And we never had a more solemn parting. Mon. 10.--We went to Arbroath; Tuesday, 11, to Dun dee; and Wednesday, 12, to Edinburgh. We had such con gregations both that evening and the next, as had not been on a week-day for many years: Some fruit of our labours here we have had already. Perhaps this is a token that we shall have more. Fri. 14.--We travelled through a pleasant country to Kelso, where we were cordially received by Dr. Douglas. I spoke strong words in the evening, concerning judgment to come: And some seemed to awake out of sleep.

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.

In 1783, I weighed not a pound more or less. I doubt whether such another instance is to be found in Great Britain. Mon. 24.--I preached at Canterbury, and again on Wednes Jan. 1784.] JOURNAL. 265 day; on Tuesday, 25, at Dover; Thursday, 27, at Sheerness, where Mr. Fox read Prayers, and I preached on those words in the Second Lesson, “To-day, if ye will hear his voice, harden not your hearts.” Fri. 28.--I returned to London. Tuesday, DECEMBER 2. I married Mr. Rutherford and Miss Lydia Duplex. Wednes day, 3. I took a little journey into Hertfordshire; and having preached at Hinxworth, and Wrestlingworth, on Friday, 5, I preached at Barnet, and on Saturday, 6, returned to London. I now inquired more carefully and particularly into the strange case of poor Mr. M. But the more I inquired, the worse the matter appeared to be. It was plain, by the evidence of many unexceptionable witnesses, that he had told innumerable lies; affirming, denying, and affirming again! And this man, who has lived above twenty years in a constant course of lying and slandering, tells you, he enjoys constant communion with God; and that nothing can make him happier, but heaven Thur. 18.--I spent two hours with that great man, Dr. Johnson, who is sinking into the grave by a gentle decay. Wednesday, 24. While we were dining at Mr. Blunt’s, his servant-maid, ill of a sore throat, died. Saturday, 27. I dined at Mr. Awbrey's, with Mr. Wynantz, son of the Dutch merchant at whose house I met with Peter Böhler and his brethren, forty-five years ago. Wed. 31.-We concluded the year at the new chapel, with the voice of praise and thanksgiving. Thur. JANUARY 1, 1784.--I retired for two or three days to Peckham. Sunday, 4. Though it rained violently, we had, I believe, upwards of eighteen hundred people, at the renewal of the Covenant: Many found an uncommon blessing therein. I am sure I did, for one. Tues. 6.--At noon I preached at Barking, and in the even ing at Purfleet, to a people that were all alive. Wednesday, 7. I went on to Colchester; and on Friday, 9, returned to London. Mon. 12.--Desiring to help some that were in pressing want, but not having any money left, I believed it was not improper, in such a case, to desire help from God.

12.--Desiring to help some that were in pressing want, but not having any money left, I believed it was not improper, in such a case, to desire help from God. A few hours after, one from whom I expected nothing less, put ten pounds into my hands. Wed. 21.-Being vehemently accused, by a well-meaning man, of very many things, particularly of covetousness and 266 REv. J. Wesley’s [March, 1784. uncourteousness, I referred the matter to three of our brethren. Truly in these articles, “I know nothing by myself. But he that judgeth me is the Lord.” Sat. 24.--I began visiting the classes in the town and country. Sunday, 25. I preached in the afternoon in St. George's, Southwark; a very large and commodious church. Thursday, FEBRUARY 5. I went down to Nottingham, and preached a charity sermon for the General Hospital. The next day I returned to London. In the following week I visited the country societies. Saturday, 14. I desired all our Preachers to meet, and consider thoroughly the proposal of sending Missionaries to the East Indies. After the matter had been fully considered, we were unanimous in our judgment, that we have no call thither yet, no invitation, no providential opening of any kind. Thur. 19.--I spent an agreeable hour with the modern Han nibal, Pascal Paoli; probably the most accomplished General that is now in the world. He is of a middle size, thin, well shaped, genteel, and has something extremely striking in his countenance. How much happier is he now, with his moderate pension, than he was in the midst of his victories On Saturday, having a leisure hour, I made an end of that strange book, “Orlando Furioso.” Ariosto had doubtless an uncommon genius, and subsequent poets have been greatly indebted to him: Yet it is hard to say, which was the most out of his senses, the hero or the poet. He has not the least regard even to probability; his marvellous transcends all conception. Astolpho's shield and horn, and voyage to the moon, the lance that unhorses every one, the all-penetrating sword, and I know not how many impenetrable helmets and coats of mail, leaves transformed into ships, and into leaves again,_stones turned into horses, and again into stones, are such monstrous fictions as never appeared in the world before, and, one would hope, never will again.

28.--I entered into England once more, and in the evening preached in the Town-Hall, at Alnwick. Saturday, 29. I should have preached in the Town-Hall, at Morpeth; but it was pre-engaged by a company of strolling players. So we retired into our own preaching-house. In the afternoon I went on to Newcastle. MAY 30.--(Being Whitsunday.) The rain obliged us to be in the Orphan-House, both morning and evening; but in the afternoon I was forced to preach abroad at the Fell, by the multitudes that flocked together; partly moved by the death of William Bell and his wife, one so soon after the other. Tues. JUNE 1.--About nine I preached to a large number of the poor people at Howden Pans; at noon, in North-Shields; and in the evening, at Newcastle; where I had now great satisfaction, the congregation, both morning and evening, being larger than they had been for many years, and the society being much alive, and in great peace and harmony. Friday, 4. I went over to Sunderland, and found the work June, 1784.] JOURNAL. 279 of God here also in a prosperous state. Saturday, 5. I saw as many of the people, sick or well, as I could, and was much comforted among them. Sunday, 6. I preached at eight in the Room ; at eleven in Monk-Wearmouth church. I purposed preaching abroad at Newcastle in the evening, but the weather would not permit : So I preached in the House, on, “This is the record, that God hath given unto us eternal life, and this life is in his Son.” Mon. 7.--About noon I preached at Anham ; and in the evening in the Town-Hall at Hartlepool, where I had not been for sixteen years. Tues. 8.--I came to Stockton-upon-Tees. Here I found an uncommon work of God among the children. Many of them from six to fourteen were under serious impressions, and ear nestly desirous to save their souls. There were upwards of sixty who constantly came to be examined, and appeared to be greatly awakened. I preached at noon, on, “The kingdom of heavenis at hand;” and the people seemed to feel every word.

A few 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 Ordinary; and I rejoiced to hear, that it was the same on all similar occasions. Fri. 31.--We had a solemn watch-night, and ushered in the new year with the voice of praise and thanksgiving. Sat. JANUARY 1, 1785.--Whether this be the last or no, may it be the best year of my life 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-water nearly from morning till evening: I held it out pretty well till Saturday evening; but I was 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 in his own house. Afterwards he exhorted them a little, and then formed a little society. Some time after, he begged one of our Preachers to come over and help them. ... I now found a lively society, and one of the most elegant congregations I had seen for many years.

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

Vincent Perronet, in the ninety-second year of his age. I follow hard after him in years, being now in the eighty-second year of my age. O that I may follow him in holiness; and that my last end may be like his Sun. 8.--In the afternoon I stood in the vacant space near the preaching-house, capable of containing many thousands. An immense number assembled : There was no disturbance: The days of tumult here are over; and God has now of a long season made our enemies to be at peace with us. Mon. 9.--About noon I preached at Kinsale, in the old Bowling-green, which lies on the top of the hill, and commands a large prospect, both by sea and land. All behaved well, but a few Officers, who walked up and down, and talked together during the whole service. The poor in Ireland in general are well-behaved: All the ill-breeding is among well-dressed people. In the evening I preached in the main street at Bandon, to a very numerous congregation: But some of them were better clothed than taught; for they laughed and talked great part of the time. Such a transaction occurred here last week, as has not oc curred this century. A soldier, walking over the bridge, met a countryman, and taking a fancy to his stick, strove to wrench it from him: His companion knocked the soldier down. News of this being carried to the barracks, a whole troop of soldiers marched down, and, without any provocation, fell upon the countrymen coming into the town, pursued them into the houses where they fled for shelter, and hacked and hewed them without mercy: Two-and-forty were wounded, several maimed, and two killed upon the spot. Wed. 11.--I returned from Bandon to Cork; and after endeavouring to confirm those that were much alive to God, on Friday, 13, with some difficulty, I broke loose from my affectionate friends, and in two long stages reached Kilfinnam. It being too stormy to preach abroad, I preached in the Assembly-Room: All the hearers were serious and well behaved. I trust some will bring forth fruit with patience. Afterwards I took a survey of the Danish mount near the town; the first I have seen, surrounded with a triple ditch; but it is not either so high or so large as that near Dundee.

After preaching in the morning, I left many of the loving people in tears, and went on to Ballymoney; where I preached in the Court-House, to a very civil, and a very dull, congregation. From hence we went to Ballymena. In the after moon I walked over to Gracehill, the Moravian settlement. Beside many little houses for them that are married, they have three large buildings; (on the same plan with that at Fulneck;) having the chapel in the middle, the house for the single men on the left hand, that for the single women on the right. We spent one or two agreeable hours in seeing the several rooms. Nothing can exceed the neatness of the rooms, or the courtesy of the inhabitants: But if they have most courtesy, we have more love. We do not suffer a stranger, especially a Christian brother, to visit us, without asking him either “to bite or sup.” “But it is their way.” I am sorry to say, so it is. When I June, 1785.] JOURNAL. 313 called on Bishop Antone, in Holland, an old acquaintance, whom I had not seen for six-and-forty years, till both he and I were grown grey-headed, he did not ask me so much as to wet my lips. Is not this a shameful way? A way, contrary not only to Christianity, but to common humanity? Is it not a way that a Jew, a Mahometan, yea, an honest Heathen, would be ashamed of 2 Having now finished an ingenious book, Le Vrayer’s “Ani madversions on the Ancient Historians,” I thought a few passages worth transcribing, as containing some uncommon remarks. He says more for the veracity of Herodotus than ever I saw before ; and convinces me that his authority is more to be relied on than that of Polybius; who, “ contrary to the truth of history, makes Scipio an example of continence, in giving up the fair captive to the Spanish Prince; whereas, in fact, he never would, nor did, restore her to her husband.” “There is not a more incredible relation in all the Roman History, than that Clelia, and all the Roman virgins who were hostages to the Hetrurians, swam over the river Tiber to Rome.

1785.] JOURNAL. 321 dation 1 Many such emendations there are in this translation: One would think King James had made them himself. Thur. 15.--I went over to Hannam once more, and saw poor disconsolate Louisa, still wrapping herself up naked in her blanket, and not caring to speak to anyone. The late pretty tale of her being the Emperor's daughter is doubtless a mere catch-penny: And her four-and-twenty examinations are as credible as Mahomet's journey through seventy thousand heavens. Sun. 18.-I read Prayers and preached at the new Room in the morning; at two under the sycamore in Kingswood; and at five near King's Square in Bristol. In the following week I visited the classes, and was amazed to find there is no increase in the society, considering what able and diligent Preachers they have had the last year. Tues. 27.--I visited the little flock at Amesbury, humble, simple, and much devoted to God. Friday, 30. About eleven I preached in the churchat Midsummer-Norton, to a numerous congregation. The Curate, Mr. Sims, read Prayers for me, and read them admirably well. About five I began at Ditchet, where it rained almost all the time I preached; but this did not much lessen the congregation: Indeed all of this town, hardly one excepted, seem to have a liking to the truth. Saturday, OCTOBER 1. I preached at Shepton to a crowded audience. In the evening I preached at the Weavers' Hall to such a congre gation as I had not seen there for many years. Sunday, 2. After reading Prayers and preaching, I administered the sacra ment to many hundred communicants. We then solemnly renewed our covenant with God; and while we solemnly avouched him to be our God, I believe many felt with holy, humble joy, that he avouched us to be his people: At four we went into the mail-coach: At twelve, it being exceeding dark, the wheel of a waggon touched ours, and the coach was over in a moment; but just on the spot were some rails which stopped it, so that it did not fall to the ground; so that it was easily set right again, without any hurt to man or beast. About seven we reached Hyde-Park Corner, and the new chapel at eight. Tuesday, 4. I made a little excursion into Hertfordshire; and on Friday, 7, returned to London. Mon.

Wesley's [July, 1786. and many more on Sunday, 9, when we had the largest number of communicants that ever were seen at this chapel, or perhaps 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. About nine I preached at Mount-Sorrel; and though it was the fair-day, I saw not one drunken person in the congregation. It rained most of the way to Leicester, and some were afraid there would be no congregation. Vain fear ! The House was extremely crowded with deeply attentive hearers, while I applied our Lord’s words to the Centurion, in effect spoken to us also, “As thou hast believed, so be it done unto thee.” In the afternoon we went on to Hinckley. It rained all the evening: Yet we had more hearers than the House could contain; and hardly a trifler among them. A more serious, well-behaved people, I have seldom seen. This evening (I believe before I had done preaching) a remarkable instance of divine justice appeared. A man in the street was grievously cursing another, and praying God “ to blast his eyes.” At that instant he was struck blind: So (I suppose) he continues ever since. Tues. 11.--The poor, little flock at Coventry have at length procured a meat, convenient Room: Only it is far too smail. As many of the people as could get in were all attention. How is the scene changed here also ! I know not but now the Cor poration, if it had been proposed, would have given the use of the Town-Hall to me rather than to the dancing-master In the evening I went on to Birmingham, and found the usual spirit in the congregation. They are much alive to God, and consequently increasing in number as well as in grace. Wed. 12.--At noon I preached in the new chapel at Deritend. To build one here, was an act of mercy indeed; as the church would not contain a fifth, perhaps not a tenth, of the inhabitants. At six I preached in our chapel at Birmingham, and immediately after took coach to London. Thur. 13.--We reached the town at two, and settled all our business on this and the two following days. Sunday, 16.

A few pious persons came to us in the evening; with whose spirits we quickly took acquaintance. I have not found any persons, since we crossed the sea, who seemed so much devoted to God. Tues. 15.--Making the experiment when we took boat, I found I could write as well in the boat as in my study : So from this hour I continued writing whenever I was on board. What mode of travelling is to be compared with this? About moon we called on Professor Roers, at Leyden, a very sensible and conversable man : As he spoke Latin very fluently, I could willingly have spent some hours with him; but I had appointed to be at Amsterdam in the evening. We came thither between seven and eight, and tookup our abode with William Ferguson, who continued to lodge us all with tolerable convenience. Wed. 16.--I spent the day very quietly in writing, and visit ing a few friends, who knew not how to be affectionate enough. In the evening I spoke to a little company at my own lodgings, on, “It is appointed unto men once to die.” Thur. 17.--I breakfasted with a little company of truly pious people, and afterwards went to see the manner wherein the Deacons of Amsterdam relieve their poor weekly. I suppose there were two or three hundred poor, but the whole was transacted with the utmost stillness and decency. To-day likewise I visited more of my friends, who showed all 346 REv. J. WESLEY’s [Aug. 1786. possible affection. Friday, 18. We went to Haerlem, and spent an agreeable day with a few agreeable friends. We lodged at Mr. Vancampen's, a florist, and were perfectly at home. Both Mr. and Mrs. Vancampen seemed deeply devoted to God, as much as any I have seen in Holland. In the afternoon we met a little company in the town, who seemed to be truly alive to God: One Miss Rouquetin particu lar, whose least recommendation was, that she could speak both Dutch, French, and English. She spent the evening at Miss Falconberg’s, the chief gentlewoman in the town. Here we supped. The manner was particular: No table-cloth was used, but plates, with knives and forks, and napkins, to each person, and fifteen or sixteen small ones; on which were bread, butter, cheese, slices of hung beef, cakes, pancakes, and fruit of various kinds.

And must all these fine buildings be burned up? Yea, L Earth and heaven destroy'd, Nor left even one in the mighty void Thur. 4.--I went on to Bristol, where I found a people ready prepared for the Lord. The Preachers are in earnest, the fruit of which plainly appears in the congregations. Friday, 5. Hearing Mr. W , of Bolton, was dying, I went over, and spent an March, 1790.] JOURNAL. 481 hour with him. His spirit was much comforted, and in a few days he was nearly as well as ever. Saturday, 6. I preached in the evening at Temple church. Mr. Easterbrook has lately been very ill; but God has again lifted up his head to be a father to the poor a little longer. Sunday, 7. I preached at the Room morning and evening; and about two in the after noon at Kingswood. Just as I concluded my sermon in the Room, a lady came in her carriage in all haste; and, finding the sermon was over, earnestly desired to stay at the society. Afterwards she importuned me much to call on her at the Hot Wells, where her husband, Governor Johnstone, died two years ago. On Monday, Tuesday, Wednesday, and Thursday, she came to the preaching, and seemed to be much affected. On Friday evening I was at Kingswood, and preached to such a congregation, as I have not seen there on a week-day for forty years, unless it was at a watch-night. Saturday, 13. I spent two hours with her at Granby. House, and answered all her questions. She appeared quite willing to know the truth, and to be altogether a Christian; and vehemently desired, if our lives were prolonged, that I would visit her in London. But if we should live, would she then be willing to see me? If she is, it would be a miracle indeed. This week I visited the classes in Bristol. I wonder we do not increase in number, although many are convinced, many justified, and a few perfected in love. I can impute the want of increase to nothing but want of self-denial. Without this, indeed, whatever other helps they have, no believers can go forward. Sunday, 14, was a comfortable day. In the morning I met the Strangers’ Society, instituted wholly for the relief, not of our society, but for poor, sick, friendless strangers.

19.--Mr. Collins assisted me in the morning, so I had an easy day’s work. Monday, 20, and the next day, I read over the King of Sweden’s tract, upon the Balance of Power in Europe. If it be really his, he is certainly one of the most sensible, as well as one of the bravest, Princes in Europe; and if his account be true, what a woman is the Czarina' But still God is over all ! Wed. 22.--I preached once more in Temple church, on, “All things are possible to him that believeth.” Sat. 25.-Mr. Hay, the Presbyterian Minister of Lewens mead meeting, came to desire me to let him have the use of our preaching-house on Sundays, at those hours when we did not use it ourselves, (near ten in the morning and two in the afternoon,) while his House was re-building. To this I willingly consented, and he preached an excellent sermon there the next day at two. I preached at five in the morning to more than the House would well contain. Mon. 27.--I left Bristol; about eleven I preached in the Devizes; and in the evening at Sarum. I do not know that ever I saw the House so crowded before, with high and low, - = of. o - §: Oct. 1790.] JOURNAL. 495 rich and poor: So that I hope we shall again see fruit here also. Wed. 29.--About noon I preached at Winton. The congre gation was larger than usual, and, what was stranger still, seemed not a little affected How long have we cast our bread upon the waters here ! And shall we find it again after many days? In the evening I preached to a crowded and deeply attentive congregation at Portsmouth-Common. Thursday, 30. It being a lovely morning, we went in a wherry, through Cowes harbour, to Newport; one of the pleasantest, neatest, and most elegant towns in the King's dominions. Both the nights I preached here, the preaching-house would by no means contain the congregation. I was likewise well pleased with the poor, plain, artless society. Here, at least, we have not lost our labour. Friday, October 1. We purposed to return to Portsmouth, (about twenty miles,) it being a calm sun shiny morning, in the wherry; but a friend offering us a kind of hoy, we willingly accepted his offer.

He shall be a nation because he is thy seed - We are not sure that it was his eternal ruin. It is presumption to say, that all these who are left out of the external dispensation of God's covenant are excluded from all his mercies. Those may be saved who are not thus honoured. And Abraham rose up early in the morning - We may suppose immediately after he had in the night - visions received orders to do this. God heard the voice of the lad - We read not of a word be said; but his sighs and groans, cried loud in the ears of the God of mercy. An angel was sent to comfort Hagar, who assures her, God has heard the voice of the lad where he is - Though he be in the wilderness; for wherever we are, there is a way open heavenwards; therefore lift up the lad, and hold him in thy hand - God's readiness to help us when we are in trouble must not slacken, but quicken our endeavours to help ourselves. He repeats the promise concerning her son, that he should be a great nation, as a reason why she should bestir herself to help him. Beer - sheba - That is, the well of the oath, in remembrance of the covenant that they sware to, that they might be ever mindful of it. And Abraham planted a grove - For a shade to his tent, or perhaps an orchard of fruit trees; and there, though we cannot say he settled, for God would have him while he lived to be a stranger and a pilgrim, yet he sojourned many days. And called there on the name of the Lord - Probably in the grove he planted, which was his oratory, or house of prayer: he kept up publick worship, to which probably his neighbours resorted, and joined with him. Men should not only retain their goodness wherever they go, but do all they can to propagate it, and make others good. The everlasting God - Though God had made himself known to Abraham as his God in particular; yet he forgets not to give glory to him as the Lord of all, the everlasting God, who was before all worlds, and will be when time and days shall be no more.

Chapter XXIII Here is, Abraham a mourner, for the death of Sarah, ver. 1, 2. Abraham a purchaser of a burying place for Sarah. The purchase proposed by Abraham, ver. 3, 4. Treated of and agreed, ver. 5 - 16. The purchase - money paid, ver. 16. The premises conveyed and secured to Abraham, ver. 17, 18, 20. Sarah's funeral, ver. 19. Abraham came to mourn for Sarah and to weep - He did not only perform the ceremonies of mourning according to the custom of those times, but did sincerely lament the great loss he had, and gave proof of the constancy of his affection. Therefore these two words are used, he came both to mourn and to weep. I am a stranger and a sojourner with you - Therefore I am unprovided, and must become a suiter to you for a burying - place. This was one occasion which Abraham took to confess that he was a stranger and a pilgrim upon earth. The death of our relations should effectually mind us that we are not at home in this world. That I may bury my dead out of my sight - Death will make those unpleasant to our sight, who while they lived were the desire of our eyes. The countenance that was fresh and lively becomes pale and ghastly, and fit to be removed into the land of darkness. Thou art a prince of God among us - So the word is; not only great, but good. He called himself a stranger and a sojourner, they call him a great prince. Abraham returns them thanks for their kind offer, with all possible decency and respect. Religion teaches good manners, and those abuse it that place it in rudeness and clownishness. The field give I thee - Abraham thought he must be intreated to sell it, but upon the first mention, without intreaty, he freely gives it. I will give thee money for the field - It was not in pride that Abraham refused the gift; but In justice. Abraham was rich in silver and gold, and therefore would not take advantage of Ephron's generosity. In prudence. He would pay for it, lest Ephron, when this good humour was over, should upbraid him with it.

Perhaps Jacob had other daughters, though not registered. God remembered Rachel, whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachael called her son Joseph, which, in Hebrew, is a - kin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach, as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit, the Lord shall add to me another son: which may be looked upon as the language of her faith; she takes this mercy as an earnest of further mercy: hath God given me this grace I may call it Joseph, and say, he shall add more grace. Laban was willing to consent to this bargain, because he thought if those few he had that were now speckled and spotted were separated from the rest, which was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixt colours, and so he should have Jacob's service for nothing, or next to nothing. According to this bargain, those few that were party - coloured were separated, and put into the hands of Laban's sons, and sent three days journey off: so great was Laban's jealouly lest any of those should mix with the rest of the flock to the advantage of Jacob. Here is Jacob's policy to make his bargain more advantageous to himself than it was likely to be: and if he had not taken some course to help himself, it would have been an ill bargain indeed; which he knew Laban would never have considered, who did not consult any one's interest but his own. Now Jacob's contrivances were, He set pilled sticks before the cattle where they were watered, that looking much at those unusual party - coloured sticks, by the power of imagination, they might bring forth young ones in like manner party - coloured. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motly colour.

Reuben it seems, was gone away from his brethren when they sold Joseph, intending to come round some other way to the pit, and to help Joseph out of it. But had this taken effect, what had become of God's purpose concerning his preferment, in Egypt There are many devices of the enemies of God's people to destroy them, and of their friends to help them, which perhaps are both disappointed, as these here; but the counsel of the Lord that shall stand. Reuben thought himself undone because the child was sold; I, whither shall I go He being the eldest, his father would expect from him an account of him; but it proved they had all been undone, if he had not been sold. He refused to be comforted - He resolved to go down to the grave mourning; Great affection to any creature doth but prepare for so much the greater affliction, when it is either removed from us, or embittered to us: inordinate love commonly ends in immoderate grief.

Chapter XXXVIII How little reason had the Jews, who were so called from this Judah, to boast, as they did, that they were not born of fornication John 8:41. We have in this chapter, Judah's marriage and issue, and the untimely death of his two eldest sons, ver. 1 - 11. Judah's incest with his daughter - in - law Tamar, ver. 12 - 23. His confusion when it was discovered, ver. 24 - 26. The birth of his twin sons in whom his family was built up, ver. 27 - 30. Judah went down from his brethren - Withdrew for a time from his father's family, and got intimately acquainted with one Hirah an Adullamite. When young people that have been well educated begin to change their company, they will soon change their manners, and lose their good education. They that go down from their brethren, that forsake the society of the seed of Israel, and pick up Canaanites for their companions, are going down the hill apace. He took her - To wife. His father, it should seem, was not consulted, but by his new friend Hirah. And Er was wicked in the sight of the Lord - That is, in defiance of God and his law. And what came of it Why God cut him off presently, The Lord slew him. The next brother Onan was, according to the ancient usage, married to the widow, to preserve the name of his deceased brother that died childless. This custom of marrying the brother's widow was afterward made one of the laws of Moses, Deu 25:5. Onan, though he consented to marry the widow, yet to the great abuse of his own body, of the wife he had married, and the memory of his brother that was gone, he refused to raise up seed unto his brother. Those sins that dishonour the body are very displeasing to God, and the evidence of vile actions. Observe, the thing which he did displeased the Lord - And it is to be feared, thousands, especially of single persons, by this very thing, still displeased the Lord, and destroy their own souls. Shelah the third son was reserved for the widow, yet with design that he should not marry so young as his brothers had done, lest he die also.

Shelah the third son was reserved for the widow, yet with design that he should not marry so young as his brothers had done, lest he die also. Some think that Judah never intended to marry Shelah to Tamar, but unjustly suspected her to have been the death of her two former husbands, (whereas it was their own wickedness that slew them) and then sent her to her father's house, with a charge to remain a widow. If so, it was an inexcusable piece of prevarication; however Tamar acquiesced, and waited for the issue. Some excuse this by suggesting that she believed the promise made to Abraham and his seed, particularly that of the Messiah, and that she was therefore desirous to have a child by one of that family, that she might have the honour, or at least stand fair for the honour of being the mother of the Messiah. She covered her with a veil - It was the custom of harlots in those times to cover their faces, that tho' they were not ashamed, yet they might seem to be so: the sin of uncleanness did not then go so bare - faced as it now doth. A kid from the flock - A goodly price at which her chastity and honour were valued! Had the consideration been thousands of rams, and ten thousand rivers of oil, it had not been a valuable consideration. The favour of God, the purity of the soul, the peace of the conscience, and the hope of heaven: are too precious to be exposed to sale at any such rates. He lost his Jewels by the bargain: He sent the kid according to his promise, to redeem his pawn, but the supposed harlot could not be found. He sent it by his friend, (who was indeed his back - friend, because he was aiding and abetting in his evil deeds) the Adullamite; who came back without the pledge. 'Tis a good account, if it be but true, of any place that which they here gave, that there is no harlot in this place, for such sinners are the scandals and plagues of any place. Judah sits down content to lose his signet and his bracelets, and forbids his friend to make any farther enquiry.

Chapter XLVII In this chapter we have instances, Of Joseph's kindness to his relations, presenting his brethren first, and then his father to Pharaoh, ver. 1 - 10. setting them in Goshen, and providing for them there, ver. 11, 12. paying his respects to his father when he sent for him, ver. 27 - 31. Of Joseph's justice between prince and people in a very critical affair; selling Pharaoh's corn to his subjects with reasonable profit to Pharaoh, and yet without any wrong to them, ver. 13 - 26. What is your occupation - Pharaoh takes it for granted they had something to do. All that have a place in the world should have an employment in it according to their capacity, some occupation or other. Those that need not work for their bread, yet must have something to do to keep them from idleness. To sojourn in the land are we cane - Not to settle there for ever; only to sojourn, while the famine prevailed so in Canaan, which lay high, that it was not habitable for shepherds, the grass being burnt up much more than in Egypt, which lay low, and where the corn chiefly failed, but there was tolerable good pasture. How old art thou - A question usually put to old men, for it is natural to us to admire old age, and to reverence it. Jacob's countenance no doubt shewed him to be old, for be had been a man of labour and sorrow. In Egypt people were not so long - lived as in Canaan, and therefore Pharaoh looks upon Jacob with wonder. Observe Jacob calls his life a pilgrimage, looking upon himself as a stranger in this world, and a traveller towards another. He reckoned himself not only a pilgrim now he was in Egypt, a strange country in which he never was before, but his life even in the land of his nativity was a pilgrimage. He reckoned his life by days; for even so it is soon reckoned, and we are not sure of the continuance of it for a day to an end, but may be turned out of this tabernacle at less than an hours warning. The character he gives of them was, That they were few.

And the daughter of Pharaoh came - Providence brings no less a person than Pharaoh's daughter just at that juncture, guides her to the place where this poor infant lay, inclines her heart to pity it, which she dares do, when none else durst. Never did poor child cry so seasonably, as this did; the babe wept, which moved her compassion, as no doubt his beauty did. And he became her son - The tradition of the Jews is, that Pharaoh's daughter had no child of her own, and that she was the only child of her father, so that when he was adopted for her son, he stood fair for the crown: however, it is certain he stood fair for the best preferments of the court in due time, and in the mean time had the advantage of the best education, with the help of which, he became master of all the lawful learning of the Egyptians <cite>Acts 7:22</cite>. Those whom God designs for great services he finds out ways for to qualify them. Moses, by having his education in a court, is the fitter to be a prince, and king in Jeshurun; by having his education in a learned court, (for such the Egyptian then was) is the fitter to be an historian; and by having his education in the court of Egypt, is the fitter to be employed as an ambassador to that court in God's name. The Jews tell us, that his father at his circumcision called him Joachim, but Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the Egyptian language, The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it should be said, Blessed be Egypt my people, <cite>Isa 19:25</cite>. And his tuition at court was an earnest of the performance of that promise, <cite>Isa 49:23</cite>. Kings shall be thy nursing fathers, and queens thy nursing mothers. When Moses was grown he went out unto his brethren, and looked on their burdens - He looked on their burdens as one that not only pitied them, but was resolved to venture with them, and for them. He slew the Egyptian - Probably it was one of the Egyptian task - masters, whom he found abusing his Hebrew slave.

And I will give this people favour in the sight of the Egyptians - God sometimes makes the enemies of his people not only to be at peace with them, but to be kind to them. And he has many ways of balancing accounts between the injured and the injurious, of righting the oppressed, and compelling those that have done wrong to make restitution. Chapter IV This chapter,

The instructions God had given to Moses, which he was now to pursue, ver. 1, 2. together with the interest Israel and Moses had in the esteem of the Egyptians, ver. 3. The last message Moses delivered to Pharaoh, concerning the death of the first - born, ver. 4 - 8. A repetition of the prediction of Pharaoh's hardening his heart, ver. 9. and the event answering it, ver. 10. Let every man ask (not borrow!) of his neighbour jewels - This was the last day of their servitude, when they were to go away, and their masters, who had abused them in their work, would now have defrauded them of their wages, and have sent them away empty, and the poor Israelites were so fond of liberty that they themselves would be satisfied with that, without pay: but he that executeth righteousness and judgment for the oppressed, provided that the labourers should not lose their hire. God ordered them to demand it now at their departure, in jewels of silver, and jewels of gold; to prepare for which, God had now made the Egyptians as willing to part with them upon any terms, as before the Egyptians had made them willing to go upon any terms. The death of the first - born had been threatened, <cite>Exo 4:23</cite>, but is last executed, and less judgments tried, which, if they had done the work, would have prevented this. See how slow God is to wrath, and how willing to be met in the way of his judgments, and to have his anger turned away! That sitteth upon his throne - That is to set. The maid - servant behind the mill - The poor captive slave, employed in the hardest labour. All these thy servants - Thy courtiers and great officers: The people that follow thee - That are under thy conduct: and command. When Moses had thus delivered his message, he went out from Pharaoh in great anger, though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the first - born should have wrought upon Pharaoh to comply; especially he having complied so far already, and having seen how exactly all Moses's predictions were fulfilled.

My lust - My desire both of revenge and gain. The gods - So called: Idols, or Princes: Glorious in holiness - In justice, mercy and truth: Fearful in praises - To be praised with reverence. The earth swallowed them - Their dead bodies sunk into the sands on which they were thrown, which sucked them in. Thou in thy mercy hast led forth the People - Out of the bondage of Egypt, and out of the perils of the Red - sea. Thou hast guided them to thy holy habitation - Thou hast put them into the way to it, and wilt in due time bring them to the end of that way. Thou shalt bring them in - If he thus bring them out of Egypt, he will bring them into Canaan; for has he begun, and will he not make an end? Thou wilt plant them in the place which thou hast made for thee to dwell in - It is good dwelling where God dwells, in his church on earth, and in his church in heaven. In the mountains - In the mountainous country of Canaan: The sanctuary which thy hands have established - Will as surely establish as if it was done already. The Lord shall reign for ever and ever - They had now seen an end of Pharaoh's reign, but time itself shall not put a period to Jehovah's reign, which like himself is eternal. Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the common usage of those times) with timbrels and dances, sung this song. Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel, <cite>1Sam 18:6</cite>,7, so was this. When God brought Israel out of Egypt, it is said, <cite>Mic 6:4</cite>, he sent before them Moses, Aaron, and Miriam; though we read not of any thing remarkable that Miriam did but this. But those are to be reckoned great blessings to a people, that go before them in praising God. And Miriam answered them - The men: They sung by turns, or in parts. The name of it was called Marah - That is, Bitterness.

In all places where I record my name - Or where my name is recorded, that is, where I am worshipped in sincerity, I will come unto thee, and will bless thee. Neither shall thou go at by steps unto mine altar - Indeed afterwards God appointed an altar ten cubits high. But it is probable, they went not up to that by steps, but by a sloping ascent. Chapter XXI The laws recorded in this chapter relate to the fifth and sixth commandments; and though not accommodated to our constitution, especially in point of servitude yet are of great use for the explanation of the moral law, and the rules of natural justice.

To the eighth commandment, concerning theft, ver. 1 - 4 Trespass by cattle, ver. 5. Damage by fire, ver. 6. Trusts, ver. 7 - 13. Borrowing cattle, ver. 14, 15. Or money, ver. 25 - 27. To the seventh commandment. Against fornication, ver. 16, 17. Bestiality, ver. 19. To the first table. Forbidding witchcraft, ver. 18. Idolatry, ver. 20. Commanding to offer the first - fruits, ver. 29. 30. To the poor, ver. 21 - 24. To the civil government, ver. 28. To the Jewish nation, ver. 13. Five oxen for an ox, and four sheep for a sheep - More for an ox than for a sheep, because the owner, besides all the other profit, lost the daily labour of his ox. If we were not able to make restitution, he must be sold for a slave: the court of judgment was to do it, and it is likely the person robbed received the money. Thus with us in some cases, felons are transported to the Plantations, where only, Englishmen know what slavery is. But let it be observed, the sentence is not slavery, but banishment: nor can any Englishman be sold, unless he first indent himself to the captain that carries him over. If a thief broke a house in the night, and was killed in the doing it, his blood was upon his own head. But if it were in the day - time that the thief was killed, he that killed him was accountable for it, unless it were in the necessary defence of his own life. For he should make full restitution - This the law determined: not that he should die. In his hand alive - Not killed, nor sold, as <cite>Ex 22:1</cite>, so that the owner recover it with less charge and trouble. He that wilfully put his cattle into his neighbour's field, must make restitution of the best of his own. The Jews hence observed it as a general rule, that restitution must always be made of the best; and that no man should keep any cattle that were likely to trespass upon his neighbour, or do him any damage. He that designed only the burning of thorns might become accessary to the burning of corn, and should not be held guiltless.

If the father refused, he shall pay money - This shews how ill a thing it is, and by no means to be allowed, that children should marry without their parents consent: even here where the divine law appointed the marriage, both as a punishment to him that had done wrong, and a recompence to her that had suffered wrong, yet there was an express reservation for the father's power; if he denied his consent, it must be no marriage. Witchcraft not only gives that honour to the devil which is due to God alone, but bids defiance to the divine providence, wages war with God's government, puts his work into the devil's hand expecting him to do good and evil. By our law, consulting, covenanting with, invocating or employing any evil spirit to any intent whatever, and exercising any enchantment, charm, or sorcery, whereby hurt shall be done to any person, is made felony, without benefit of clergy; also pretending to tell where goods lost or stolen may be found, is an iniquity punishable by the judge, and the second offence with death. This was the case in former times. But we are wiser than our fore - fathers. We believe, no witch ever did live! At least, not for these thousand years. A stranger must not be abused, not wronged in judgment by the magistrates, not imposed upon in contracts, nor any advantage taken of his ignorance or necessity, no, nor must he be taunted, or upbraided with his being a stranger; for all these were vexations. For ye were strangers in Egypt - And knew what it was to be vexed and oppressed there. Those that have themselves been in poverty and distress, if Providence enrich and enlarge them, ought to shew a particular tenderness towards those that are now in such circumstances as they were in formerly, now doing to them as they then wished to be done by. 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.

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 -

They must not receive use for money from any that borrowed for necessity. And such provision the law made for the preserving estates to their families by the year of Jubilee, that a people who had little concern in trade could not be supposed to borrow money but for necessity; therefore it was generally forbidden among themselves; but to a stranger they were allowed to lend upon usury. This law therefore in the strictness of it seems to have been peculiar to the Jewish state; but in the equity of it, it obligeth us to shew mercy to those we have advantage against, and to be content to share with those we lend to in loss as well as profit, if Providence cross them: and upon this condition it seems as lawful to receive interest for my money, which another takes pains with, and improves, as it is to receive rent for my land, which another takes pains with, and improves, for his own use. They must not take a poor man's bed - clothes in pawn; but if they did, must restore them by bed - time. Thou shalt not revile the gods - That is, the judges and magistrates. Princes and magistrates are our fathers, whom the fifth commandment obligeth us to honour, and forbids us to revile. St. Paul applies this law to himself, and owns that he ought not to speak evil of the ruler of his people, no, not though he was then his most unrighteous persecutor, <cite>Acts 23:5</cite>. The first - born of thy sons shalt thou give unto me - And much more reason have we to give ourselves and all we have to God, who spared not his own Son, but delivered him up for us all. The first ripe of their corn they must not delay to offer; there is danger if we delay our duty, lest we wholly omit it; and by slipping the first opportunity in expectation of another, we suffer Satan to cheat us of all our time. Ye shall be holy unto me - And one mark of that honourable distinction is appointed in their diet, which was, that they should not eat any flesh that was torn of beasts - Both because the blood was not duly taken out of it, and because the clean beast was ceremonially defiled, by the touch of the unclean.

Some laws of universal obligation, relating especially to the ninth commandment, against bearing false witness, ver. 1. and giving false judgement, ver. 2, 3, 6, 7, 8. Also a law of doing good to our enemies, ver. 4, 5. and not oppressing strangers, ver. 9. Some laws peculiar to the Jews: the sabbatical years, ver. 10, 11. the three annual feasts, ver. 14 - 17. with laws pertaining thereto. Gracious promises of completing the mercy God had begun for them, upon condition of their obedience, that God would conduct them through the wilderness, ver 20 - 24. that he would prosper all they had, ver. 25, 26, that he would put them in possession of Canaan, ver. 27 - 31. But they must not mingle themselves with the nations, ver. 32, 33. Thou shalt not raise, the margin reads, Thou shalt not receive a false report, for sometimes the receiver in this case is as bad as the thief; and a backbiting tongue would not do so much mischief, if it were not countenanced. Sometimes we cannot avoid hearing a false report, but we must not receive it, we must not hear it with pleasure, nor easily give credit to it. Thou shalt not follow a multitude to do evil - General usage will never excuse us in any ill practice; nor is the broad way ever the safer for its being crowded. We must inquire what we ought to do, not what the most do; because we must be judged by our master, not our fellow servants; and it is too great a compliment, to be willing to go to hell for company. Keep thee far from a false matter - From assisting or abetting an ill thing. Yea, keep thee far from it, dread it as a dangerous snare. I will not justify the wicked - That is, I will condemn him that unjustly condemns others. Thou shalt not oppress the stranger - Though aliens might not inherit lands among them; yet they must have justice done them. It was an instance of the equity of our law, that if an alien be tried for any crime except treason, the one half of his jury, if he desire it, shall be foreigners; a kind provision that strangers may not be oppressed.

It was an instance of the equity of our law, that if an alien be tried for any crime except treason, the one half of his jury, if he desire it, shall be foreigners; a kind provision that strangers may not be oppressed. For ye know the heart of a stranger - You know something of the griefs and fears of a stranger by sad experience. The institution of the sabbatical year was designed,

Concerning the altar of incense, ver. 1 - 10. Concerning the ransom money, which the Israelites were to pay when they were numbered, ver. 11 - 16. Concerning the laver of brass, ver. 17 - 21. Concerning the anointing oil, ver. 22 - 33. Concerning the incense and perfume, which was to be burned on the golden altar, ver. 34 - 38. The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornish round it, with rings and staves of gold for the convenience of carrying it, <cite>Ex 30:1 </cite>- 5. It doth not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but when they burn incense, a golden censer was brought, with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals or ashes fell upon the altar. The altar of incense in Ezekiel's temple is double to what it is here, <cite>Eze 41:22</cite>, and it is there called an altar of wood, and there is no mention of gold, to signify that the incense in gospel times should be spiritual, the worship plain, and the service of God enlarged. It was placed before the veil, on the outside of that partition, but before the mercy - seat, which was within the veil. For though he that ministered at that altar could not see the mercy - seat, the veil interposing, yet he must look towards it, and direct his incense that way, to teach us, that though we cannot with our bodily eyes see the throne of grace, that blessed mercy - seat, yet we must in prayer by faith set ourselves before it, direct our prayer and look up. Aaron was to burn sweet incense upon this altar every morning and every evening, which was intended not only to take away the ill smell of the flesh that was burnt daily on the brazen altar, but for the honour of God, and to shew the, acceptableness of his people's services to him.

The lamps were dressed or lighted at the same time that the incense was burnt, to teach us that the reading of the scriptures (which are our light and lamp) is a part of our daily work, and should ordinarily accompany our prayers and praises. The devotions of sanctified souls are well - pleasing to God, of a sweet - smelling savour; the prayers of saints are compared to sweet odours, <cite>Rev 5:8</cite>, but it is the incense which Christ adds to them that makes them acceptable; and his blood that atones for the guilt which cleaves to our best services. Yet if the heart and life be not holy, even incense is an abomination, <cite>Isa 1:13</cite>. Perhaps the repetition of those words, the Lord spake unto Moses, here and afterwards, <cite>Ex 30:17</cite>,22,34, intimates, that God did not deliver these precepts to Moses, in a continued discourse, but with many intermissions, giving him time either to write what was said to him, or at least to charge his memory with it. Some think this refers only to the first numbering of them, when the tabernacle was set up, and that this tax was to make up what was wanting in the voluntary contributions. Others think it was to be always when the people were numbered; and that David offended in not demanding it when he numbered the people. But many of the Jewish writers are of opinion, it was to be an annual tribute; only it was begun when Moses first numbered the people. This was that tribute - money which Christ paid lest he should offend his adversaries. The tribute to be paid was half a shekel, about fifteen - pence of our money. In other offerings men were to give according to their ability, but this, which was the ransom of the soul, must be alike for all; for the rich have as much need of Christ as the poor, and the poor are as welcome to him as the rich.

He had made himself known to Moses in the glory of his self - existence, and self - sufficiency, when he proclaimed that name, I am that I am; now he makes himself known in the glory of his grace and goodness, and all - sufficiency to us. The proclaiming of it notes the universal extent of God's mercy; he is not only good to Israel, but good to all. The God with whom we have to do is a great God. He is Jehovah, the Lord, that hath his being of himself, and is the fountain of all being; Jehovah - El, the Lord, the strong God, a God of almighty power himself, and the original of all power. This is prefixed before the display of his mercy, to teach us to think and to speak even of God's goodness with a holy awe, and to encourage us to depend upon these mercies. He is a good God. His greatness and goodness illustrate each other. That his greatness may not make us afraid, we are told how good he is; and that we may not presume upon his goodness, we are told how great he is. Many words are here heaped up to acquaint us with, and convince us of God's goodness. 1st, He is merciful, This speaks his pity, and tender companion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good - will to fallen man. 2ndly, He is gracious. This speaks both freeness, and kindness: it speaks him not only to have a compassion to his creatures, but a complacency in them, and in doing good to them; and this of his own good - will, not for the sake of any thing in them. 3dly, He is long - suffering. This is a branch of God's goodness which our wickedness gives occasion for. He is long - suffering, that is, he is slow to anger, and delays the executions of his justice, he waits to be gracious, and lengthens out the offers of his mercy. 4thly, He is abundant in goodness and truth. This speaks plentiful goodness; it abounds above our deserts, above our conception.

This speaks plentiful goodness; it abounds above our deserts, above our conception. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It speaks promised goodness, goodness and truth put together, goodness engaged by promise. 5thly, He keepeth mercy for thousands. This speaks,

Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted: Mercy entailed upon thousands of generations, even to those upon whom the ends of the world are come; nay, the line of it is drawn parallel with that of eternity itself. 6thly, He forgiveth iniquity, transgression and sin - Pardoning mercy is instanced in, because in that divine grace is most magnified, and because that it is that opens the door to all other gifts of grace. He forgives offences of all sorts, iniquity, transgression and sin, multiplies his pardons, and with him is plenteous redemption. He is a just and holy God. For, 1st, He will by no means clear the guilty. He will not clear the impenitently guilty, those that go on still in their trespasses; he will not clear the guilty without satisfaction to his justice. 2dly, He visits the iniquity of the fathers upon the children - Especially for the punishment of idolaters. Yet he keepeth not his anger for ever, but visits to the third and fourth generation only, while he keeps mercy for thousands - This is God's name for ever, and this is his memorial unto all generations. And Moses made haste, and bowed his head - Thus he expressed his humble reverence and adoration of God's glory, together with his joy in this discovery God had made of himself, and his thankfulness for it. Then likewise he expressed his holy submission to the will of God made known in this declaration, subscribing to his justice as well as mercy, and putting himself and his people Israel under the government of such a God as Jehovah had now proclaimed himself to be. Let this God be our God for ever and ever! And he said, I pray thee go among us - For thy presence is all to our safety and success. And pardon our iniquity and our sin - Else we cannot expect thee to go among us. And take us for thine inheritance - Which thou wilt have a particular eye to, and concern for. These things God had already promised Moses; and yet he prays for them, not as doubting the sincerity of God's grants, but as one solicitous for the ratification of them.

And therefore it is now unlawful under the gospel. Pass through fire - This was done, either by burning them in the fire, or by making them pass between two great fires, which was a kind of consecration of them to that God. Moloch - Called also Milcom, was an idol chiefly of the Ammonites. He seems to be the Saturn of the heathens, to whom especially children and men were sacrificed. This is mentioned, because the neighbours of Israel were most infected with this idolatry, and therefore they are particularly cautioned against it, though under this one instance all other idols and acts, or kinds of idolatry, are manifestly comprehended and forbidden. I visit - I am about to visit, that is, to punish. Nor any stranger - In nation or religion, of what kind soever. For though they might not force them to submit to their religion, yet they might restrain them from the publick contempt of the Jewish laws, and from the violation of natural laws, which, besides the offence against God and nature, were matters of evil example to the Israelites themselves. Cut off - This phrase therefore of cutting off, is to be understood variously, either of ecclesiastical, or civil punishment, according to the differing natures of the offences for which it is inflicted.

Chapter XXII A priest, having any uncleanness, must not eat of the holy things, ver. 1 - 7. No priest must eat that which dies of itself, or is torn, ver. 8, 9. No stranger must eat of holy things, ver. 10 - 13. Of them that do it ignorantly, ver. 14 - 16. Sacrifices must be without blemish, and of a due age, ver. 17 - 27. Thank offerings must be eaten the same day, ver. 29, 30. An exhortation to obedience, ver. 31 - 33. Separate themselves - When any uncleanness is upon them, as appears from Lev 22:3,4. From the holy things - From eating of those parts of the offerings, which belong to them. Only of the tithes they might eat. They - The children of Israel. And it ill became the priests to profane or pollute what the people did hallow. Goeth unto the holy things - To eat them, or to touch them; for if the touch of one of the people having his uncleanness upon him defiled the thing he touched, much more was it so in the priest. Cut off - From my ordinances by excommunication: He shall be excluded both from the administration, and from the participation of them. His food - His portion, the means of his subsistence. This may be added, to signify why there was no greater nor longer a penalty put upon the priests than upon the people in the same case, because his necessity craved some mitigation: tho' otherwise the priests being more sacred persons, deserved a greater punishment. Lest they bear sin - Incur guilt and punishment. For it - For the neglect or violation of it. No stranger - Of a strange family, who is not a priest; but there is an exception to this rule, Lev 22:11. A sojourner - One that comes to his house and abides there for a season, and eats at his table. A stranger - To one of another family, who is no priest. Yet the priest's wife, though of another family, might eat. The reason of which difference is, because the wife passeth into the name, state and privileges of her husband, from whom the family is denominated. Unto it - Over and above the principle, and besides the ram to be offered to God, Lev 5:15.

If one borrow in his necessity, there can be no doubt but this law is binding still. But it cannot be thought to bind, where money is borrowed for purchase of lands, trade, or other improvements. For there it is reasonable, that the lender share with the borrower in the profit. As a bond - man - Neither for the time, for ever, nor for the manner, with the hardest and vilest kinds of service, rigorously and severely exacted. Then shall he depart - Thou shalt not suffer him or his to abide longer in thy service, as thou mightest do in the year of release, Exo 21:2,6. They are my servants - They, no less than you, are members of my church and people; such as I have chosen out of all the world to serve me here, and to enjoy me hereafter, and therefore are not to be oppressed, neither are you absolute lords over them to deal with them as you please. Fear thy God - Though thou dost not fear them who are in thy power, and unable to right themselves, yet fear that God who hath commanded thee to use them kindly, and who can and will avenge their cause, if thou oppress them. The flock - Heb. root, that is, one of the root or flock. So the word root is elsewhere used for the branch or progeny growing from it. He seems to note one of a foreign race and country, transplanted into the land of Israel, and there having taken root amongst the people of God, yet even such an one, though he hath some privilege by it, shall not have power to keep an Hebrew servant from the benefit of redemption. According to the time of an hired servant - Allowance shall be made for the time wherein he hath served, proportionable to that which is given to an hired servant for so long service, because his condition is in this like theirs; it is not properly his person, but his work and labour that was sold. In thy sight - Thou shalt not suffer this to be done, but whethe thou art a magistrate, or a private person, thou shalt take care according to thy capacity to get it remedied.

So as to do the offices mentioned, Nu 1:50. No wrath - From God, who is very tender of his worship, and will not suffer the profaners of it go unpunished! whose wrath is called simply wrath by way of eminency, as the most terrible kind of wrath. Chapter II Orders concerning the camp, A general order, ver. 1,2. Particular directions for posting each of the tribes, in four squadrons.

One whole family of that tribe, (Ohad mentioned Exo 6:15) was extinct in the wilderness. Some think most of the twenty four thousand, cut off by the plague for the iniquity of Peor, were of that tribe. For Zimri, a ring - leader in that iniquity, was a prince of that tribe. Simeon is not mentioned in Moses's blessing, Deu 33:1 - 29. And the lot of that tribe in Canaan was inconsiderable, only a canton out of Judah's lot, Jos 19:9. Children of Gad - Fewer by above five thousand than there were in their last numbering. The families of Judah - About two thousand more than they were, Nu 1:27, whereas the foregoing tribes were all diminished. Fifty two thousand and seven hundred - Whereas they were but thirty two thousand and two hundred, in Nu 1:35. So they are now increased above twenty thousand, according to that prophecy, Gen 49:22. The sons of Benjamin - Who were ten, Gen 46:21, whereof only five are here mentioned, the rest probably, together with their families, being extinct. Threescore and four thousand and four hundred - All from one son and family, whereas of Benjamin who had ten sons, and five families, there were only forty five thousand and six hundred, to shew that the increase of families depends singly upon God's blessing and good pleasure. These were the numbered - Very nigh as many as there were before, Nu 1:46. So wisely and marvellously did God at the same time manifest his justice in cutting off so vast a number; his mercy in giving such a speedy and numerous supply; and his truth in both. The land shall be divided - The land was divided into nine parts and an half, respect being had in such division to the goodness as well as to the largeness of the several portions, and the lot gave each tribe their part. Of names - Of persons, the share of each tribe was divided amongst the several families, to some more, to some less, according to the number of the persons of each family.

Chapter XXX A general rule, vows must be performed, ver. 1 - 3. Particular exceptions, of the vow of a daughter, not allowed by the father, ver. 3 - 5. And the vow of a wife, not allowed by her husband, 6 - 16. In the days - Speedily, or without delay, allowing only convenient time for deliberation. And it is hereby intimated, that the day or time he had for disallowing her vow, was not to be reckoned from her vowing, but from his knowledge of her vow. The Lord shall forgive - Or, will forgive her not performing it. But this should be understood only of vows which could not be performed without invading the father's right; for if one should vow to forbear such, or such a sin, and all occasions or means leading to it, and to perform such, or such duties, when he had opportunity, no father can discharge him from such vows. If this law does not extend to children's marrying without the parent's consent, so far as to put it in the power of the parent, to disannul the marriage, (which some think it does) yet certainly it proves the sinfulness of such marriages, and obliges those children to repent and humble themselves before God and their parents. Widow or divorced - Though she be in her father's house, whither such persons often returned. If she vowed - If she that now a widow, or divorced, made that vow while her husband lived with her; as suppose she then vowed, that if she was a widow, she would give such a proportion of her estate to pious or charitable uses, of which vow she might repent when she came to be a widow, and might believe or repented she was free from it, because that vow was made in her husband's lifetime; this is granted, in case her husband then disallowed it; but denied, in case by silence, or otherwise he consented to it. To afflict her soul - Herself by fasting, by watching, or the like.

Righteousness shall be to us. We shall be owned and pronounced by God to be righteous and holy persons, if we sincerely obey him, otherwise we shall be declared to be unrighteous and ungodly. Or, mercy shall be to us, or with us. For as the Hebrew word rendered righteousness is very often put for mercy, (as Psa 24:5 36:10 51:14 Pro 10:2 11:4 Dan 9:16) so this sense seems best to agree both with the scripture use of this phrase, (in which righteousness, seldom or never, but grace or mercy frequently, is said to be to us or with us) and with the foregoing verse and argument God, saith he, Deu 5:24, commanded these things for our good, that he might preserve us alive, as it is this day. And, saith he in this verse, this is not all; for as he hath done us good, so he will go on to do us more and more good, and God's mercy shall be to us, or with us, in the remainder of our lives, and for ever, if we observe these commandments.

To their face - That is, openly, and so as they shall see it, and not be able to avoid it. Slack - So as to delay it beyond the fit time or season for vengeance, yet withal he is long - suffering, and slow to anger. The covenant and the mercy - That is, the covenant of mercy, which he out of his own mere grace made with them. He will love thee - He will continue to love thee, and to manifest his love to thee. The diseases of Egypt - Such as the Egyptians were infected with, either commonly, or miraculously. It seems to refer not only to the plagues of Egypt, but to some other epidemic disease, which they remembered to have prevailed among the Egyptians, and by which God had chastised them for their national sins. Diseases are God's servants, which go where he sends them, and do what he bids them. The temptations - The trials and exercises of thy faith and obedience to my commands. No man shall stand - This promise is made upon condition of their performance of their duty, which they neglecting, justly lose the benefit of it. The silver or gold - Wherewith the idols are covered or adorned, nor consequently any other of their ornaments. This he commands to shew his utter detestation of idolatry, and to cut off all occasions of it.

Chapter XIII Enticers to idolatry to be stoned, ver. 1 - 11. Idolatrous cities to be entirely destroyed, ver. 12 - 18. A dreamer of dreams - One that pretends God hath revealed himself to him by visions or dreams. Giveth a sign or wonder - That is, shall foretell some strange and wonderful thing. Thou shalt not hearken to that prophet - Not receive his doctrine, though the sign come to pass. For although when such a sign or wonder foretold did not follow or come to pass, it was a sign of a false prophet, yet when it did come to pass, it was no sufficient sign of a true one, especially, in such a case. There are many things, which may be wrought by evil spirits, God so permitting it for wise and just reasons, not only for the trial of the good, but also for the punishment of ungodly men. Proveth you - That is, trieth your faith and love and obedience. To know - Namely, judicially, or in a publick manner, so as both you and others may know and see it, that so the justice of his judgments upon you may be more evident and glorious. To thrust - This phrase notes the great force and power of seducers to corrupt men's minds. So shalt thou put the evil away - Thou shalt remove the guilt, by removing the guilty. The son of thy mother - This is added, to restrain the signification of the word brother, which is often used generally for one near a - kin, and to express the nearness of the relation, the mother's, side being usually the ground of the most fervent affection. Thy daughter - Thy piety must overcome both thy affection, and thy compassion to the weaker sex. The father and mother are here omitted, because they are sufficiently contained in the former examples. Conceal him - That is, smother his fault, hide or protect his person, but shalt accuse him to the magistrate, and demand justice upon him. Thou shalt kill him - Not privately, which pretence would have opened the door to innumerable murders, but by procuring his death by the sentence of the magistrate. Thou shalt cast the first stone at him, as the witness was to do.

Chapter XV Orders concerning the release of debts every seventh year, ver. 1 - 6. Concerning lending, ver. 7 - 11. Concerning the release of servants, ver. 12 - 18. Concerning the firstlings, ver. 19 - 23. At the end - That is, in the last year of the seven, as is, most evident from De 15:9. And this year of release, as it is, called below, De 15:9, is the same with the sabbatical year, Ex 23:11. Every creditor - Here is, a law for poor, insolvent debtors. Every seventh year was a year of release, when among other acts of grace, this was one, that every Israelite, who had borrowed money, and had not been able to pay it before, should this year be released from it. And tho' if he was able, he was bound in conscience to pay it afterwards, yet it could not be recovered by law. His brother - This is added to limit the word neighbour, which is more general, unto a brother, in nation and religion, an Israelite. The Lord's release - Or, a release for the Lord, in obedience to his command, for his honour, and as an acknowledgment of his right in your estates, and of his kindness in giving and continuing them to you. Save when there shall be no poor - The words may be rendered thus, as in the margin of our Bibles, To the end that there be no poor among you. And so they contain a reason of this law, namely, that none be impoverished and ruined by a rigid exaction of debts. Open thine hand wide - That is, deal bountifully and liberally with him. Beware - Suppress the first risings of such uncharitableness. It be sin - That is, it be charged upon thee as a sin. Thine heart shall not be grieved - That is, thou shalt give, not only with an open hand, but with a willing and chearful mind, without which thy very charity is uncharitable, and not accepted by God. The poor shall never cease - God by his providence will so order it, partly for the punishment of your disobedience, and partly for the trial and exercise of your obedience to him and charity to your brother. If thy brother be sold - Either by himself, or his parents, or as a criminal.

Thou shalt not lend upon usury to thy brother - To an Israelite. They held their estates immediately from God, who while he distinguished them from all other people, might have ordered, had he pleased, that they should have all things in common. But instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest. This among them would be little or no loss to the lender, because their land was so divided, their estates so settled, and there was so little a merchandise among them, that it was seldom or never they had occasion to borrow any great sums, but only for the subsistence of their family, or some uncommon emergence. But they might lend to a stranger upon usury, who was supposed to live by trade, and therefore got by what he borrowed: in which case 'tis just, the lender should share in the gain. This usury therefore is not oppressive: for they might not oppress a stranger. Not slack - Not delay: because delays may make them both unable to pay it, and unwilling too. A free - will - offering - Which though thou didst really make, yet being made, thou art no longer free, but obliged to perform it. At thy pleasure - Which was allowed in those parts, because of the great plenty and fruitfulness of vines there.

Chapter XXIV Of Divorce, ver. 1 - 4. New - married men discharged from the war, ver. 5. Of pledges, ver. 6. 10 - 13. Of man - stealers, ver. 7. Of the leprosy, ver. 8, 9. Of daily wages, ver. 14, 15. None to be punished for another's sin, ver. 16. Of justice and mercy to the widow, fatherless and stranger, ver. 17 - 22. Some uncleanness - Some hateful thing, some distemper of body or quality of mind not observed before marriage: or some light carriage, as this phrase commonly signifies, but not amounting to adultery. Let him write - This is not a command as some of the Jews understood it, nor an allowance and approbation, but merely a permission of that practice for prevention of greater mischiefs, and this only until the time of reformation, till the coming of the Messiah when things were to return to their first institution and purest condition. May not - This is the punishment of his levity and injustice in putting her away without sufficient cause, which by this offer he now acknowledgeth. Defiled - Not absolutely, as if her second marriage were a sin, but with respect to her first husband, to whom she is as a defiled or unclean woman, that is, forbidden things; forbidden are accounted and called unclean, Jud 13:7, because they may no more be touched or used than an unclean thing. Thou shalt not cause the land to sin - Thou shalt not suffer such lightness to be practised, lest the people be polluted, and the land defiled and accursed by that means. Business - Any publick office or employment, which may cause an absence from or neglect of his wife. One year - That their affections may be firmly settled, so as there may be no occasions for the divorces last mentioned. Mill - stone - Used in their hand - mills. Under this, he understands all other things necessary to get a livelihood, the taking away whereof is against the laws both of charity and prudence, seeing by those things alone he can be enabled both to subsist and to pay his debts. Life - His livelihood, the necessary support of his life.

Life - His livelihood, the necessary support of his life. Thou shalt not go in - To prevent both the poor man's reproach by having his wants exposed, and the creditor's greediness which might be occasioned by the sight of something which he desired, and the debtor could not spare. The pledge - He shall chuse what pledge he pleases, provided it be sufficient for the purpose. Thou shalt not sleep - But restore it before night, which intimates that he should take no such thing for pledge, without which a man cannot sleep. Bless thee - Bring down the blessing of God upon thee by his prayers: for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit. It shall be right - Esteemed and accepted by God as a work of righteousness, or mercy. At this day - At the time appointed, weekly or daily. Not put to death - If the one be free from the guilt of the others sin, except in those cases where the sovereign Lord of life and death, before whom none is innocent, hath commanded it, as Deu 13:1 - 18 Jos 7:24. For though God do visit the father's sins upon the children, Exo 20:5, yet he will not suffer men to do so. Raiment - Not such as she hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.

There is no running from God, but by running to him; no flying from his justice, but by flying to his mercy. Vexation - This seems chiefly to concern the mind, arising from the disappointment of hopes and the presages of its approaching miseries. Rebuke - Namely, from God, not so much in words as by his actions, by cross providences, by sharp and sore afflictions. Brass - Like brass, hard and dry, and shut up from giving rain. Iron - Hard and chapt and barren. Dust - Either thy rain shall be as unprofitable to thy ground and seed as if it were only so much dust. Or instead of rain shall come nothing but dust from heaven, which being raised and carried up by the wind in great abundance, returns, and falls upon the earth as it were in clouds or showers. The botch of Egypt - Such boils and blains as the Egyptians were plagued with, spreading from head to foot: The emerodes - Or piles. Blindness - Of mind, so that they shall not know what to do: Astonishment - They shall be filled with wonder and horror because of the strangeness and soreness of their calamities. Grope at noon day - In the most clear and evident matters thou shalt grossly mistake. Thy ways - Thy counsels and enterprizes shall be frustrated and turn to thy destruction. Unto another people - By those who have conquered them, and taken them captives, who shall give or sell them to other persons. Fail - Or, be consumed, partly with grief and plentiful tears; and partly with earnest desire, and vain and long expectation of their return. No might - No power to rescue, nor money to ransom them. Which thou knowest not - Which shall come from a far country, which thou didst not at all expect or fear, and therefore will be the more dreadful when they come; a nation whose language thou understandest not, and therefore canst not plead with them for mercy, nor expect any favour from them. Thou shalt be mad for the sight of thine eyes - Quite put out of the possession of their own souls; quite bereaved of all comfort and hope, and abandoned to utter despair.

This - All their wickedness mentioned before. My long suffering towards them may make them think I have forgotten their sins, but I remember them punctually, they are sealed up as in a bag, Job 14:17, and as men seal up their treasures. Their feet shall slide - They who now think they stand fast and unmoveable, shall fall into utter destruction. In due time - Though not so soon as some may expect, yet in that time when it shall be most proper, when they have filled up the measure of their sins. At hand - Heb. is near. So the scripture often speaks of those things which are at many hundred years distance, to signify, that though they may be afar off as to our measures of time, yet in God's account they are near, they are as near as may be, when the measure of their sins is once full, the judgment shall not be deferred. For - Or, nevertheless, having spoken of the dreadful calamity which would come upon his people, he now turns his discourse into a more comfortable strain, and begins to shew that after God had sorely chastised his people, he would have mercy upon them and turn their captivity. Judge his people - Shall plead their cause, shall protect and deliver them. Repent - Of the evils he hath brought upon them. None shut up - Either in their strong cities or castles or other hiding places, or in the enemies hands or prisons, whence there might be some hope or possibility of redemption; and none left, as the poor and contemptible people are neglected and usually left by the conquerors in the conquered land, but all seem to be cut off and destroyed. He shall say - The Lord, before he deliver his people, will first convince them of their former folly in forsaking him and following idols. Which did eat - That is, to whom you offered sacrifices and oblations after the manner of the Gentiles. Help you - If they can. See now - Learn by your own sad experience what vain and impotent things idols are. I am he - The only true, omnipotent and irresistible God. I lift up my hand - I solemnly swear, that I will do what here follows. I live - As sure as I live.

Drew not his hand back - He kept his hand and spear in the same posture, both stretched out and lifted up, as a sign both to encourage them, and to direct them to go on in the work. Hanged on a tree - He dealt more severely with the kings of Canaan than with the people, because the abominable wickedness of that people was not restrained and punished (as it should have been) but countenanced and encouraged by their evil examples; and because they were the principal authors of the destruction of their own people, by engaging them in an obstinate opposition against the Israelites. Down from the tree - According to God's command in that case, Deut 21:22. The gate of the city - Which place he chose either as most commodious, now especially when all the city within the gate was already turned in to an heap of stones and rubbish; or because this was the usual place of judgment; and therefore proper to bear the monument of God's just sentence against him, not without reflection upon that injustice which he had been guilty of in that place. Then - Namely, after the taking of Ai. For they were obliged to do this, when they were brought over Jordan into the land of Canaan, Deu 11:29 27:2,3, which is not to be understood strictly, as if it were to be done the same day; for it is manifest they were first to be circumcised, and to eat the passover, which they did, and which was the work of some days; but as soon as they had opportunity to do it, which was now when these two great frontier cities were taken and destroyed, and thereby the coast cleared, and the bordering people under great consternation, so that all the Israelites might securely march thither. And indeed this work was fit to be done as soon as might be, that thereby they might renew their covenant with God, by whose help alone they could expect success in their great and difficult enterprize. Built an altar - Namely, for the offering of sacrifices, as appears from the following verse.

Of Jair - Who, though of the tribe of Judah, by the father, 1Chron 2:21,22, yet is called the son of Manasseh, Numb 32:41, because he married a daughter of Manasseh, and wholly associated himself with those valiant Manassites; and with their help took sixty cities or great towns, Deut 3:4,14, which thence were called the towns of Jair. Children of Machir - Whom before he called the children of Manasseh, he now calls the children of Machir, because Machir was the most eminent, and as it may seem, the only surviving son of Manasseh, Numb 26:29 1Chron 7:14 - 16.

The bay - Heb. the tongue: either a creek or arm of that sea; or a promontory, which by learned authors is sometimes called a tongue. Every sea is salt, but this had an extraordinary saltness, the effect of that fire and brimstone which destroyed Sodom and Gomorrah: the ruins of which lie buried at the bottom of this dead water, which never was moved itself by any tides, nor had any living thing in it. The end of Jordan - That is, the place where Jordan runs into the salt - sea. The stone of Bohan - A place so called, not from Bohan's dwelling there, (for the Reubenites had no portion on this side Jordan) but from some notable exploit which he did there, though it is not recorded in scripture. Went up - Properly; for the line went from Jordan and the salt sea, to the higher grounds nigh Jerusalem; and therefore the line is said to go down, chap.18:16, because there it takes a contrary course, and goes downward to Jordan and the sea. Valley of Hinnom - A very pleasant place, but afterward made infamous. Of the Jebusites - Of the city of the Jebusites, which was anciently called Jebussi. Jerusalem - It may seem hence, that Jerusalem properly, or at least principally, belonged to Benjamin; and yet it is ascribed to Judah also; either because a part of the city was allotted to Judah; or because the Benjamites desired the help and conjunction of this powerful tribe of Judah, for the getting and keeping of this most important place. And when the Benjamites had in vain attempted to drive out the Jebusites, this work was at last done by the tribe of Judah, who therefore had an interest in it by the right of war; as Ziglag which belonged to the tribe of Simeon, being gotten from the Philistines by David, was joined by him to his tribe of Judah, 1Sam 27:6. Mount Seir - Not that of Edom, but another so called from some resemblance it had to it. He - Joshua. City of Arba - Or, Kirjath - arba. Not the city, which was the Levites, but the territory of it, chap.21:13. Drove thence - That is, from the said territory, from their caves and forts in it. These giants having either recovered their cities, or defended themselves in the mountains.

That they were seated at convenient distance one from another, for the benefit of the several tribes; for Kedesh was in the north, Hebron in the south, and Shechem between them. That they all belonged to the Levites; partly that these causes might be more impartially examined, and justly determined by them who are presumed best able to understand the law of God, and most obliged to follow it and not to be biass'd by any affection or corrupt interest, and partly, that their reputation with the people, and their good counsels, might lay a restraint upon revengeful persons, who might be inclined to follow the man - slayer thither, and endeavour to kill him there. It was likewise an advantage to the poor refugee, that when he might not go up to the house of the Lord, yet he had the servants of God's house with him, to instruct him, and pray for him, and help to make up the want of public ordinances. They assigned - Or, had assigned or given; for they were given by Moses, Deut 4:41, &c. or, they applied them to that use to which Moses designed them. The stranger - Not only proselytes, but others also; because this was a matter of common right, that a distinction might be made between casual man - slayers, and wilful murderers.

Their own doings - That is, from their evil practices, which he calls their own, because they were agreeable to their own natures, which in all mankind are deeply and universally corrupted, and because they were familiar and customary to them. May prove - That I may try and see whether Israel will be true and faithful to me, or whether they will suffer themselves to be corrupted by the counsels and examples of their bad neighbours.

Chapter IV Israel revolting from God is oppressed by Jabin, ver. 1 - 3. Deborah concerts their deliverance with Barak, ver. 4 - 9. Barak takes the field and conquers, ver. 10 - 16. Sisera flies and is killed, ver. 17 - 21. Barak sees him, and Israel is delivered, ver. 22 - 24. Of Canaan - That is, of the land where most of the Canaanites, strictly so called, now dwelt, which seems to be in the northern part of Canaan. This seems to be of the posterity of that Jabin, whom Joshua slew, Josh 11:11, who watched all opportunities to recover his ancient possessions, and to revenge his own and his father's quarrel. In Hazor - In the territory or the kingdom of Hazor, which might now be restored to its former largeness and power. Of the Gentiles - So called, because it was much frequented and inhabited by the Gentiles; either by the Canaanites, who being beaten out of their former possessions, seated themselves in those northern parts; or by other nations coming there for traffick, whence Galilee, where this was, is called Galilee of the Gentiles. Mightily oppressed - More than former tyrants; from his malice and hatred against the Israelites; and from God's just judgment, the growing punishment being suitable to their aggravated wickedness. A prophetess - As there were men - prophets, so there were also women - prophetesses, as Miriam, Exod 15:20. Huldah, 2Kings 22:14, and divers others; but the word prophets or prophetesses is ambiguous, sometimes being used of persons extraordinarily inspired by God, and endowed with the power of working miracles, and foretelling things to come; and sometimes of persons endowed with special gifts or graces, for the better understanding and discoursing about the word and mind of God. Of this sort were the sons of the prophets, or such as were bred in the schools of the prophets. who are often called prophets, as 1Sam 10:5,10. And because we read nothing of Deborah's miraculous actions, perhaps she was only a woman of eminent holiness, and knowledge of the holy scriptures, by which she was singularly qualified for judging the people according to the laws of God. Judged Israel - That is, determined causes and controversies arising among the Israelites, as is implied, ver.5. And this Jabin might suffer to be done, especially by a woman.

Of the villages - Whom she mentions, because as their danger was greater, ver.7, so was their deliverance. Gates - Of their cities, which were the chief places to which both city and country resorted for public business and matters of justice, from which they they had been debarred by their oppressors; but now they had free access and passage, either in or out of the gates, as their occasions required; and they who had been driven from their cities, now returned to them in peace and triumph; so the citizens deliverance is celebrated here, as the country - mens is in the foregoing words. Awake - Stir up thyself and all that is within thee, to admire and praise the Lord. This work needs and well deserves the utmost liveliness and vigour of soul. Lead captivity captive - How could this be done, when there was none of them left chap.4:16. None were left to make head against them. None is often put for few, and those few might be taken after the battle, and carried captive, and led in triumph. He made him, &c. - Thus God did not only preserve the poor and despised remnant of his people, from the fury of the oppressor, and from the destruction which Sisera designed, but also gave them the victory, and thereby the dominion over the nobles of Canaan, who were combined against them. Me - Tho' but a weak woman. Ephraim - Now she relates the carriage of the several tribes in the expedition; and she begins with Ephraim. A root - Of the Ephraimites. By root she seems to mean a branch, as that word is sometimes used. By which also she may note the fewness of those that came out of Ephraim, yielding but one branch or an handful of men to this service. Amalek - The constant enemy of the Israelites, who were confederate with their last oppressors the Moabites, chap.3:13, and in all probability took their advantage now against the Israelites in the southern or middle parts of Canaan, while their main force was drawn northward against Jabin and Sisera. Against these therefore Ephraim sent forth a party, and so did Benjamin. Benjamin - Benjamin followed Ephraim's example. The people - Among the people of Benjamin, with whom these few Ephraimites united themselves in this expedition.

They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin: and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak. Gilead - Sometimes taken strictly for that part of the land beyond Jordan which fell to the half - tribe of Manasseh, and sometimes both for that part of Manasseh's, and for Gad's portion, as Josh 13:24 - 25,29 - 31, and so it seems to be understood here; and the land Gilead is here put for the people or inhabitants of it, Gad and Manasseh. Beyond Jordan - In their own portions, and did not come over Jordan to the help of the Lord, and of his people, as they ought to have done. In ships - Dan, whose coast was near the sea, was wholly intent upon his merchandise, and therefore could not join in this land expedition. Sea - shore - Where their lot lay. His breaches - Either in the creeks of the sea, or, in their broken and craggy rocks and caves. Jeoparded - Heb. despised, comparatively; they chose rather to venture upon a generous and honourable death, than to enjoy a shameful and servile life. High - places - That is, upon that large and eminent plain in the top of mount Tabor, where they put themselves in battle array, and expected the enemy; though when they saw they did not come up to them, they marched down to meet them. The kings - There were divers petty kings in those parts who were subject to Jabin. Megiddo - Taanah and Megiddo were two eminent cities, not far from mount Tabor, nor from the river Kishon. No gain - They fought without pay, whether from mere hatred of the Israelites, and a desire to be revenged upon them: or from a full hope and confidence of paying themselves abundantly out of Israel's spoils. From heaven - Or, they from heaven, or the heavenly host fought, by thunder, and lightning, and hail - stones, possibly mingled with fire. The stars - Raising these storms by their influences, which they do naturally. Courses - Or, from their paths, or stations. As soldiers fight in their ranks and places assigned them, so did these.

Chapter VIII Gideon pacifies the Ephraimites, ver. 1 - 3. Pursues the Midianites, ver. 4 - 12. Chastises the men of Succoth and Penuel, ver. 13 - 17. Slays the two kings of Midian, ver. 18 - 21. Declines the government of Israel, ver. 22, 23. Makes an ephod, ver. 24 - 27. Keeps the country quiet forty years, ver. 28. Dies, leaving a numerous family, ver, 29 - 32. Israel quickly forget God and him, ver. 33 - 35. Why haft thou, &c. - Why hast thou neglected and despised us, in not calling us in to thy help, as thou didst other tribes These were a proud people, puffed up with a conceit of their number and strength, and the preference which Jacob gave them above Manasseh, of which tribe Gideon was, who by this act had seemed to advance his own tribe, and to depress theirs. What have I, &c. - What I have done in cutting off some of the common soldiers, is not to be compared with your destroying their princes; I began the war, but you have finished. The gleaning - What you have gleaned or done after me, Of Abiezer - That is, of the Abiezrites, to whom he modestly communicates the honour of the victory, and does not arrogate it to himself. Was abated - His soft and humble answer allayed their rage. Passed over - Or, had passed over. Are the hands, &c. - Art thou so foolish, to think with thy three hundred faint and weary soldiers, to conquer and destroy an host of fifteen thousand Men Thus the bowels of their compassion were shut up against their brethren. Were these Israelites! Surely they were worshippers of Baal, or in the interest of Midian. Penuel - Another city beyond Jordan; both were in the tribe of Gad. Your tower - Your confidence in which makes you thus proud and presumptuous. That drew sword - That is, persons expert and exercised in war, besides the retainers to them. That dwelt in tents - That is, of the Arabians, so fetching a compass, and falling upon them where they least expected it.

Chapter X The government of Tola and Jair, ver 1 - 5. Israel's sin and trouble, ver. 6 - 9. Their repentance and reformation, which found acceptance with God, ver. 10 - 16. Preparation for their deliverance, ver. 17, 18. There arose - Not of himself, but raised by God, as the other Judges were. To defend - Or, to save, which he did not by fighting against, and overthrowing their enemies, but by a prudent and pious government of them, whereby he kept them from sedition, oppression, and idolatry. In Shamir - Which was in the very midst of the land. A Gileadite - Of Gilead beyond Jordan. And he had thirty sons - They were itinerant judges, who rode from place to place, as their father's deputies to administer justice. Havoth - jair - These villages were called so before this time from another Jair, but the old name was revived and confirmed upon this occasion. Forsook the Lord - They grew worse and worse, and so ripened themselves for ruin. Before they worshipped God and idols together, now they forsake God, and wholly cleave to idols. Philistines, &c. - The one on the west, the other on the east; so they were molested on both sides. That year - Or, that year they had vexed and oppressed the children of Israel eighteen years - This was the eighteenth year from the beginning of that oppression. And these eighteen years are not to be reckoned from Jair's death, because that would enlarge the time of the judges beyond the just bounds; but from the fourth year of Jair's reign: so that the greatest part of Jair's reign was contemporary with this affliction. The case of Jair and Samson seem to be much alike.

The case of Jair and Samson seem to be much alike. For as it is said of Samson, that he judged Israel in the days of the tyranny of the Philistines, twenty years, Judg 15:20, by which it is evident, that his judicature, and their dominion, were contemporary; the like is to be conceived of Jair, that he began to judge Israel, and endeavoured to reform religion, and purge out all abuses; but being unable to effect this through the backwardness of the, people, God would not enable him to deliver the people, but gave them up to this sad oppression; so that Jair could only determine differences amongst the Israelites, but could not deliver them from their enemies. And served also - Because not contented to add idols to thee, we have preferred them before thee. The Lord said - Either by some prophet whom he raised and sent for this purpose: or by the high - priest, who was consulted in the case. From the Amorites - Both Sihon and Og, and their people, and other kings of the Amorites within Jordan. Of Ammon - Who were confederate with the Moabites, Judg 3:13,14. The Zidonians - We do not read of any oppression of Israel, particularly, by the Zidonians. But many things were done, which are not recorded. The Maonites - Either first, those who lived in, or near the wilderness of Maon, in the south of Judah, 1Sam 23:25 25:2, whether Edomites or others. Or, secondly, the Mehunims, a people living near the Arabians, of whom, 2Chron 26:7. For in the Hebrew, the letters of both names are the same, only the one is the singular, the other the plural number. No more - Except you repent in another manner than you yet have done; which when they performed, God suspended the execution of this threatning. Chosen - You have not been forced to worship those gods by your oppressors; but you have freely chosen them before me. Do thou unto us - Do not give us up into the hands of these cruel men, but do thou chastise us with thine own hand as much as thou pleasest; if we be not more faithful and constant to thee, than we have hitherto been.

Of the Philistines - That is, whilst the Philistines had the power and dominion, from which he was not fully to deliver, but only to begin to deliver them. From this place it is manifest, that in the computation of the times of the judges, the years of servitude or oppression are not to be separated from the years of the judges, but added to them, and are comprehended within them; which proposition is of great importance for clearing this difficult part of scripture - chronology.

So that he had no pleasure of his life. If I be shaven - Not that his hair was in itself the cause of his strength, but because it was the chief condition of that covenant, whereby God was pleased to ingage himself to fit him for, and assist him in that great work to which he called him: but upon his violation of the condition, God justly withdraws his help. (EFN Isa 40:31 Psa 29:11) And brought money in their hand - See one of the bravest men then in the world bought and sold, as a sheep for the slaughter. How does this instance sully all the glory of man, and forbid the strong man ever to boast of his strength! Sleep - By some sleepy potion. Knees - Resting his head upon her knees. To weaken or hurt, tho' he felt it not. Said - Within himself. Shake myself - That is, put forth my strength. Knew not - Not distinctly feeling the loss of his hair, or not considering what would follow. Many have lost the favourable presence of God, and are not aware of it. They have provoked God to withdraw from them; but are not sensible of their loss. His eyes - Which was done both out of revenge and policy, to disable him from doing them harm, in case he should recover his strength; but not without God's providence, punishing him in that part which had been instrumental to his sinful lusts. Gaza - Because this was a great and strong city, where he would be kept safely; and upon the sea - coast, at sufficient distance from Samson's people; and to repair the honour of that place, upon which he had fastened so great a scorn. God also ordering things thus, that where he first sinned, Judg 16:1, there he should receive his punishment. Grind - As slaves use to do. He made himself a slave to harlots, and now God suffers men to use him like a slave. Poor Samson, how art thou fallen! How is thine honour laid in the dust! Wo unto him, for he hath sinned! Let all take warning by him, carefully to preserve their purity. For all our glory is gone, when the covenant of our separation to God, as spiritual Nazarites, is profaned.

Chapter XXI The lamentation of Israel over Benjamin, ver. 1 - 7. They procure wives for the remaining Benjamites of the virgins of Jabesh - Gilead, ver. 8 - 15. And of the daughters of Shiloh, ver. 16 - 25. Had sworn - In the beginning of this war, after the whole tribe had espoused the quarrel of the men of Gibeah. Saying - They do not here swear the utter extirpation of the tribe, which fell out beyond their expectation, but only not to give their daughters to those men who should survive; justly esteeming them for their villainy, to be as bad as Heathens, with whom they were forbidden to marry. An altar - Not for a monument of the victory, but for sacrifices, as the next words shew. There might be in that place more altars than one, when the multitude of sacrifices be required, which was the case, 1Kings 8:64, and probably at this time, when all the tribes being met, they had many sacrifices to offer, some in common for all, and some peculiar to every tribe. Great oath - That is a solemn oath joined with some terrible execration against the offenders herein. Put to death - Because by refusing to execute the vengeance due to such malefactors, they were justly presumed guilty of the crime, and therefore liable to the same punishment, as was the case of that city that would not deliver up an Idolater dwelling among them, to justice. Repented - Not for the war, which was just and necessary, but for their immoderate severity in the execution of it. That is no good divinity which swallows up humanity. Even necessary justice is to be done with compassion. The Lord, &c. - The Benjamites were the only authors of the sin, but God was the chief author of the punishment, and the Israelites were but his executioners.

God commands Saul utterly to destroy the Amalekites, ver. 1 - 3. He destroys them, but not utterly, ver. 4 - 9. Samuel pronounces sentence upon him for his disobedience, yet consents to honour him before the people, ver. 10 - 31. Slays Agag, ver. 32, 33. Takes his leave of Saul, yet mourns for him, ver. 34, 35. Hearken - Thou hast committed error already, now regain God's favour by thy exact obedience to what he commands. I remember - Now I will revenge those old injuries of the Amalekites on their children: who continue in their parents practices. Came from Egypt - When he was newly come out of cruel and long bondage, and was now weak, and weary, and faint, and hungry, Deut 25:18, and therefore it was barbarous instead of that pity which even Nature prompted them to afford, to add affliction to the afflicted; it was also horrid impiety to fight against God himself and to lift up their hand in a manner against the Lord's throne, whilst they struck at that people which God had brought forth in so stupendous a way. Destroy - Both persons and goods, kill all that live, and consume all things without life, for I will have no name nor remnant of that people left, whom long since I have devoted to utter destruction. Spare not - Shew no compassion or favour to any of them. The same thing repeated to prevent mistake, and oblige Saul to the exact performance hereof. Slay, &c. - Which was not unjust, because God is the supreme Lord of life, and can require his own when he pleaseth; infants likewise are born in sin, and therefore liable to God's wrath. Their death also was rather a mercy than a curse, as being the occasion of preventing their sin and punishment. Ox, &c. - Which being all made for man's benefit, it is not strange if they suffer with him, for the instruction of mankind. Kenites - A people descending from, or nearly related to Jethro, who anciently dwelt in rocks near the Amalekites, Numb 24:21, and afterwards some of them dwelt in Judah, Judg 1:16, whence it is probable they removed, (which, dwelling in tents, they could easily do) and retired to their old habitation, because of the wars and troubles wherewith Judah was annoyed.

Adriel - The son of Bar - zillai, as he is called, 2Sam 21:8. This was an act of great injustice; and accordingly this marriage was accursed by God, and the children begotten in it, were, by God's appointment cut off, 2Sam 21:8,9. The days - That is, the time allowed by Saul to David for the execution of this exploit. Two hundred - He doubled the number required; to oblige Saul the more to the performance of his promise; and to shew his great respect and affection to Saul's daughter. Went forth - To war against the Israelites, being provoked by their former losses, and especially by that act of David's. Chapter XIX

David escapes to the cave of Adullam, where many resort to him, ver. 1, 2. Lodges his parents with the king of Moab, ver. 3, 4. Comes to the forest of Hareth, ver. 5. Saul complains of his servants as unfaithful to him, ver. 6 - 8. On the information of Doeg, he orders the priests of Nob to be slain, and their city destroyed, ver. 9 - 19. David is informed of this by Abiathar, ver. 20 - 23. Debt - Probably poor debtors, whom the creditors were obliged to spare, Exod 22:25. And though their persons were with David, yet their lands and goods were liable to their creditors. Captain over them - He did not maintain any injustice or wickedness, which some of them possibly might be guilty of; but on the contrary, he instructed and obliged them to the practice of all justice and honesty. 'Till I know, &c. - He expresses his hopes very modestly, as one that had entirely cast himself upon God, and committed his way to him, trusting not in his own arts or arms, but in the wisdom, power and goodness of God. Hold - In holds; the singular number being put for the plural; as is frequent; that is, as long as David was forced to go from place to place, and from hold to hold, to secure himself: for it concerned David to secure his father, and he did doubtless secure him for all that time; and not only while he was in the hold of Mizpeh, or of Adullam, which was but a little while. Abide not - Do not shut up thyself here. Judah - Go and shew thyself in the land of Judah, that thou mayest publicly put in thy claim to the kingdom after Saul's death; and that thy friends may be invited and encouraged to appear on thy behalf. Hereby also God would exercise David's faith, and wisdom, and courage; and so prepare him for the kingdom. Spear - It seems, as an ensign of majesty, for in old times kings carried a spear instead of a sceptre. Ye Benjamites - You that are of my own tribe and kindred, from whom David designs to translate the kingdom to another tribe.

See how easily wise parents may be imposed on by their children, when they are blindly fond of them. Kissed - Did the bowels of a father prevail to reconcile him to an impenitent son And shall penitent sinners question the compassion of him who is the Father of mercy If Ephraim bemoan himself, God soon bemoans him, with all the expressions of fatherly tenderness. He is a dear son, a pleasant child.

Live for ever - Though I desire thy oath may be kept, and the right of succession confirmed to my son, yet I am far from thirsting after thy death, and would rather rejoice, if it were possible for thee to live and enjoy the crown for ever. My mule - As a token that the royal dignity is transferred upon Solomon, and that by my consent. Gihon - A river near Jerusalem, on the west side. Adonijah was inaugurated on the east side. This place David chose, either, as remote from Adonijah and his company, that so the people might be there without fear of tumults or bloodshed; or, to shew that Solomon was chosen king in opposition to Adonijah: or, because this was a place of great resort, and fit to receive and display that numerous company, which he knew would follow Solomon thither. Anoint - As they used to do where there was any thing new or extraordinary in the succession. And this unction signified both the designation of the persons to the office, and the gifts and graces which were necessary for their office, and which, they, seeking them sincerely from God, might expect to receive. My stead - My deputy and vice - king whilst I live, and absolutely king when I die. And Judah - This is added, lest the men of Judah, who were in a special manner invited by Adonijah, ver.9, might think themselves exempted from his jurisdiction. Bowed himself - Adoring God for this great mercy, and thereby declaring his hearty consent to this action. Blessed, &c. - It is a great satisfaction to good men, when they are going out of the world, to see their children rising up in their stead, to serve God and their generation: and especially to see peace upon Israel, and the establishment of it. His servants - He owns Solomon as his king, and himself as his servant and subject; and being sensible of his guilt, and of the jealousy which kings have of their competitors, could not be satisfied without Solomon's oath. Go to thine house - Lead a private life, without noise and numerous attendants, and meddle not with the affairs of the kingdom.

Put the blood - This is added to note his impenitency, that although by his perfidious manner of killing them when he pretended to embrace them, he stained his own garments with their blood, yet he was not ashamed of it, but gloried in it, and marched boldly along with the army, with the same girdle and shoes which were sprinkled with their blood. Do therefore - That is, what in reason and justice thou seest fit. For tho' I was forced to forbear him, yet I never forgave him; punish him according to his demerits. For so - With such kindness. I will not, &c. - The words are, The king said unto Shimei, thou shalt not die: and the king sware unto him, 2Sam 19:23. The oath, we see, was absolute. It was not, I will not put thee to death now. or, I will not put thee to death with the sword. But who can reconcile his charge to Solomon with this oath Surely, considering the time of that charge, this next to the matter of Uriah, is the greatest blemish in all David's life. Benaiah - For the execution of justice was not then committed to obscure persons, as now it is; but to persons of great honour and authority. It is far from clear, that Solomon did right herein, or that Adonijah had any ill design in asking Abishag. Because, &c. - Thus Solomon shews respect to his sacred function. He mixes mercy with justice, and requites Abiathar's former kindness to David; hereby teaching princes, that they should not write injuries in marble, and benefits in sand, as they have been so often observed to do. Which he spake - Concerning the translation of the priesthood from the house of Eli, and of Ithamar, to that of Eleazar: which being threatened eighty years ago, is now executed. So divine vengeance, though sometimes it be slow, is always sure. He said, Nay, &c. - For he supposed, either, that Solomon would not defile that place with his blood, but would spare him for his respect to it, as he had done Adonijah: or, he had a superstitious conceit, that his dying there might give his guilty and miserable soul some advantage. Do, &c.

Good way - The way, of their duty, which is good in itself; and both delightful and profitable, to those that walk in it. Give rain - The order of Solomon's prayer is very observable; first and chiefly, he prays for their repentance and forgiveness, which is the chief blessing, and the only solid foundation of all other mercies: and then he prays for temporal mercies; thereby teaching us what to desire principally in our prayers; which also Christ hath taught us in his perfect prayer; wherein there is but one petition for outward, and all the rest are for spiritual blessings. The plague - His sin, which may be called the plague of his heart, in opposition to the other plagues here mentioned; so the sense is, who, by their afflictions are brought to a true and serious sense of their worse and inward plague of their sins, which are most fitly called the plague of the heart, because that is both the principal seat of sin, and the fountain from whence all actual sins flow. Thou knowest - Not only the plagues of their hearts, their several wants and burdens, (these he knows! but he will know them from us,) but the desire and intent of the heart, the sincerity or hypocrisy of it. A stranger - A proselyte. But cometh - That he may worship, and glorify thy name. Calleth for - Agreeable to thy will and word. It is observable, that his prayer for the strangers is more large, and comprehensive, than for the Israelites; that thereby he might both shew his public - spiritedness, and encourage strangers to the worship of the true God. Thus early were the indications of God's favour, toward the sinners of the Gentiles. As there was then one law for the native and for the stranger, so there was one gospel for both. To battle - In a just cause, and by thy warrant or commission. Shall pray - Whereby he instructs them, that they should not trust, either to the strength or justice of their arms, but only to God's help and blessing. Chosen - For thy dwelling - place, and the seat of thy temple.

Chapter XII Rehoboam succeeds and Jeroboam returns out of Egypt, ver. 1, 2. The peoples petition to Rehoboam, and his answer, ver. 3 - 15. Ten tribes revolt and make Jeroboam king, ver. 16 - 20. God forbids Rehoboam to make war upon them, ver. 21 - 24. Jeroboam sets up two golden calves, ver. 25 - 33. Were come - Rehoboam did not call them thither, but went thither, because the Israelites prevented him, and had pitched upon that place, rather than upon Jerusalem, because it was most convenient for all, being in the center of the kingdom; and because that being in the potent tribe of Ephraim, they supposed there they might use that freedom of speech, which they resolved to use, to get there grievances redressed. So out of a thousand wives and concubines, he had but one son to bear his name, and he a fool! Is not sin an ill way of building up a family They sent - When the people sent him word of Solomon's death, they also sent a summons for him to come to Shechem. That the presence and countenance of a man of so great interest and reputation, might lay the greater obligation upon Rehoboam to grant them ease and relief. Grievous - By heavy taxes and impositions, not only for the temple and his magnificent buildings, but for the expenses of his numerous court, and of so many wives and concubines. And Solomon having so grossly forsaken God, it is no wonder if he oppressed the people. This day - By complying with their desires, and condescending to them for a season, till thou art better established in thy throne. They use this expression, fore - seeing that some would dissuade him from this course, as below the majesty of a prince. And answer - Thy service is not hard, it is only a few good words, which it is as easy to give as bad ones. Young men - So called, comparatively to the old men: otherwise they were near forty years old. Shall be thicker - Or rather, is thicker, and therefore stronger, and more able to crush you, if you proceed in these mutinous demands, than his loins, in which is the principal seat of strength.

Smite me - So as to wound me, ver.37. He speaks what God commanded him, though it was to his own hurt; by which obedience to God, he secretly reproacheth Ahab's disobedience in a far easier matter. And this the prophet by God's appointment desires, that looking like a wounded soldier, he might have the more free access to the king. Refused - Not out of contempt of God's command, but probably, in tenderness to his brother. Slew him - We cannot judge of the case; this man might be guilty of many other heinous sins unknown to us but known to God; for which, God might justly cut him off: which God chose to do upon this occasion, that by the severity of this punishment of a prophet's disobedience, proceeding from pity to his brother, he might teach Ahab the greatness of his sin, in sparing him through foolish pity, whom by the laws of religion, and justice, and prudence, he should have cut of. With ashes - Or, with a cloath, or band; (as the Hebrew doctors understand the word) whereby he bound up his wound, which probably was in his face; for it was to be made in a conspicuous place, that it might be visible to Ahab and others. He said - This relation is a parable; an usual way of instruction in the eastern parts, and most fit for this occasion wherein an obscure prophet was to speak to a great king; impatient of a down - right reproof, and exceeding partial in his own cause. A man - My commander as the manner of expression sheweth. Thy judgment - Thy sentence; thou must perform the condition. Either suffer the one, or do the other. Thy life - What was the great sin of Ahab in this action, for which God so severely punisheth him The great dishonour hereby done to God, in suffering so horrid a blasphemer, to go unpunished, which was contrary to an express law, Lev 24:16.

Chapter VI Elisha causes iron to swim, ver. 1 - 7. Discloses to the king of Israel the secret counsels of the king of Syria, ver. 8 - 12. Saves himself out of the hands of those who were sent to apprehend him, ver. 13 - 23. Samaria is besieged by the Syrians, and reduced to extremity, ver. 24 - 33. Jordan - To the woods near Jordan. A beam - A piece of timber for the building. Hence it may be gathered, that although the sons of the prophets principally devoted themselves to religious exercises, yet they sometimes employed themselves about manual arts. Sent - Soldiers to secure the place and passage designed. They - Angels, unspeakably more numerous, God, infinitely more powerful. He saw, &c. - Fire is both dreadful and devouring: that power which was engaged for Elisha, could both terrify and consume the assailants. Elijah gave a specimen of Divine justice, when he called for flames of fire on the heads of his persecutors to consume them. Elisha gives a specimen of Divine mercy, in heaping coals of fire on the heads of his persecutors to melt them. Wouldest thou smite - It is against the laws of humanity, to kill captives, though thou thyself hast taken them with thy own sword and bow; which might seem to give thee some colour to destroy them; but much more unworthy will it be in cold blood to kill these, whom not thy arms, but God's providence hath put into thy hands. Set bread - Give them meat and drink, which may refresh and strengthen them for their journey. This was an action of singular piety and charity, in doing good to their enemies, which was much to the honour of the true religion; and of no less prudence, that hereby the hearts of the Syrians might be mollified towards the Israelites. No more - For some considerable time. Ben - hadad - He whom Ahab wickedly spared, now comes to requite his kindness, and to fulfil that Divine prediction. Ben - hadad was a name very frequent among the kings of Syria, if not common to them all. Famine in Samaria - Probably the siege was so sudden, that they had no time to lay in provisions.

Chapter XIII The reign of Jehoahaz, ver. 1 - 9. A general account of the reign of Joash, ver. 10 - 13. Elisha falls sick, encourages Joash and dies, ver. 14 - 19. A dead body is raised by touching his bones, ver. 20 - 21. Hazael oppresses Israel, and dies, ver. 22 - 24. Joash beats the Syrians, ver. 25. The grove - Which Ahab had planted for the worship of Baal, and which should have been destroyed, Deut 7:5. He - The king of Syria. People - Of his army, or men of war. His might - For though his success was not good, he shewed much personal valour. Which is noted to intimate, that the Israelites were not conquered, because of the cowardice of their king, but merely from the righteous judgment of God, who was now resolved to reckon with them for their apostacy. Fallen sick, &c. - He lived long: for it was sixty years since he was first called to be a prophet. It was a great mercy to Israel and especially to the sons of the prophets, that he was continued so long, a burning and a shining light. Elijah finished his testimony, in a fourth part of that time. God's prophets have their day set them, longer or shorter, as infinite wisdom sees fit. But all the latter part of his time, from the anointing of Jehu, which was forty five years before Joash began his reign, we find no mention of him, or of any thing he did, 'till we find him here upon his death bed. Yet he might be useful to the last, tho' not so famous as he had sometimes been. Eastward - Toward Syria, which lay north - eastward, from the land of Israel: this arrow is shot against the Syrians, as a token what God intended to do against them. Smite - The former sign portended victory, this was to declare the number of the victories. Moabites invaded - The mentioning this immediately on the death of Elisha intimates, that the removal of God's faithful prophets, is a presage of judgments approaching.

Moabites invaded - The mentioning this immediately on the death of Elisha intimates, that the removal of God's faithful prophets, is a presage of judgments approaching. He revived - Which miracle God wrought, to do honour to that great prophet, and that by this seal he might confirm his doctrine, to strengthen the faith of Joash, and of the Israelites, in this promise of their success against the Syrians; and in the midst of all their calamities to comfort such Israelites as were Elisha's followers, with the hopes of eternal life, whereof this was a manifest pledge, and to awaken the rest of that people to a due care and preparation for it. Had compassion - The slowness of God's process against sinners even when they remain impenitent must be construed to the advantage of his mercy, not the impeachment of his justice.

But in vain; they still hardened their hearts: and therefore execution is awarded to the utmost. Burnt the house of the Lord - One of the apocryphal writers tells us, that Jeremiah got the ark out of the temple, and conveyed it to a cave in mount Nebo, 2Macc 2:4,5. But this is like the other tales of that author, who has no regard either to truth or probability. For Jeremiah was at this time a close prisoner. By the burning of the temple God would shew, how little he cares for the outward pomp of his worship, when the life and power of religion are gone. About four hundred and thirty years the temple of Solomon had stood. And it is observed by Josephus, that the second temple was burnt by the Romans, the same month, and the same day of the month, that the first temple was burnt by the Chaldeans. People - Whom neither the sword nor famine had destroyed, who were eight hundred and thirty two persons, Jer 52:29, being members and traders of that city: for it is likely, there were very many more of the country people fled thither, who were left with others of their brethren to manure the land. Multitude - Of the inhabitants of the country. Left of the poor - So while the rich were prisoners in a strange land, the poor had liberty and peace in their own country! Thus providence sometimes humbles the proud, and favours them of low degree. Out of the land - This compleated their calamity, about eight hundred and sixty years after they were put in possession of it by Joshua. Gedaliah - A righteous and good man, and a friend to the prophet Jeremiah. Sware - Assured them by his promise and oath, that they should be kept from the evils which they feared. This he might safely swear, because he had not only the king of Babylon's promise but also God's promise deliver'd by Jeremiah. And it might seem, a fair prospect was opening again. But how soon was the scene changed! This hopeful settlement is quickly dashed in pieces, not by the Chaldeans, but by some of themselves. Came - Moved with envy to see so mean a person advanced into their place. Ten men - Ten captains or officers, and under each of them many soldiers.

Helped - Encouraging them in their work with some comfortable sign of his presence with them. In all our religious exercises, we must derive help from heaven. God's ministers that bare the vessels of the Lord, have special need of divine help in their ministrations, that God may be glorified thereby, and the people edified. Linen - With a linen ephod. This circumstance is repeated, because it was an unusual thing for one, who was no Levite, to wear a Levitical garment.

Chapter XXVIII Ahaz reigns ill, ver. 1 - 4. Is smitten by the Syrians and Israelites, ver. 5 - 8. who send back the captives they had taken, ver. 9 - 15. Ahaz sends for help to the king of Asyria, but in vain, ver. 16 - 21. Yet he continues in idolatry, ver. 22 - 25. and dies, ver. 26, 27. His God - God was his God, tho' not by special relation, (which Ahaz had renounced) yet by his sovereign dominion over him: for God did not forfeit his right by Ahaz's denying it. Forsaken - Ahaz walked in the ways of the kings of Israel, and God chose the king of Israel for his scourge: it is just with God, to make them a plague to us, whom we have made our patterns, or partners in sin. A rage - An unbounded rage, which cries to God for vengeance, against such bloody men. To keep under - It ill becomes sinners to be cruel. Shew mercy to them, for you are undone, unless God shew you mercy. Left the captives - And herein they shewed a more truly heroic bravery, than they did in taking them. It is true honour for a man to yield to reason and religion even in spite of interest. Were expressed - Who were appointed to take care about the management of this business. Kings - Princes, who may be called kings in a more general signification of the word. Low - As high as they were before in wealth and power. They that will not humble themselves under the word of God will be humbled by his judgments. Naked - Taking away their ornament and their defence and strength, namely their treasures, which he sent to the Assyrian to no purpose; their frontier towns, and other strong holds, which by his folly and wickedness were lost; their religion, and the Divine protection, which was their great and only firm security. Distressed - Or, straitened him, by robbing him of his treasures.

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.

Twelve years - Not that he continued so long together at Jerusalem, but he so long governed Jerusalem by himself when present, and in his absence, by a deputy. The bread - That allowance which by the laws of God and nations, and of the king of Persia, the governors might require. The former - Not Ezra, who was no governor, nor Zerubbabel, but others between him and Nehemiah, whom he forbears to name. Beside, &c. - Which they required of the people every day to defray their other expenses. Their servants - Ruled them with rigor and cruelty; which fault of the servants is charged upon their masters, because they did not restrain them. He had an awe of God's mercy, and a fear of offending him. Those that truly fear God, will not dare to do any thing cruel or unjust. And this is not only a powerful, but an acceptable principle both of justice and charity. I continued - Overseeing, directing, and encouraging the workmen, which was my whole business; and this at my own cost. Bought - Of our poor brethren, whose necessities gave abundant opportunity of enriching myself with good bargains. Rulers - Not only Jews of the inferior sort, for whom meaner provisions might suffice, but also their rulers, for whom better provision was fit; who resorted to him upon all occasions, to give him notice of the enemies designs; or to receive his orders. Required not - But bore it out of my own estate: which was very considerable, his office in the Persian court being a place of great profit. According - As I have done thy people good for thy sake, so do me good for thine own sake; for thou art pleased, and hast promised graciously to reward us according to our works, and to mete to men the same measure which they meet to others.

Good statutes - The moral and judicial precepts were all founded on natural equity. And even the ceremonial were tokens of God's goodness, being types of gospel - grace. Made - Designed, and resolved to do so, Numb 14:4, and therefore they are said to do so, as Abraham is said to have offered up Isaac, Heb 11:17, because he intended to do it. Divide - The Heathen nations, whom God in a great measure destroyed, and the remainders of them he dispersed into corners; that whereas before the Israelites came, they had large habitations, now they were cooped up, some in one town, and some in another, in the several corners of their land, while the Israelites dwelt in a large place, and had the possession of their whole land, some few and small parcels excepted. Mercy - He adds mercy, because the covenant in itself was not a sufficient ground of hope, because they had so basely broken it. God was discharged from keeping it, and therefore they fly to God's free and rich mercy for relief. Thou art just. &c. - It becomes us, when we are under the rebukes of providence, be they ever so sharp, or ever so long continued, still to justify God, and to own we are punished less than our iniquities deserve. Yieldeth much, &c. - We plow, and sow, and labour, and thou givest thy blessing to our endeavours; and yet in a great measure this is not for ourselves, as formerly it was, but for our kings, to whom we pay heavy tributes. Dominion - Pressing or forcing both us and our beasts to go and to do what they please. Sure covenant, &c. - It was sealed and left upon record, that it might be a witness against them, if they dealt deceitfully.

Chapter XI The rulers and men drawn by lot dwell at Jerusalem, ver. 1, 2. Their names, numbers and families, ver. 3 - 19. The cities and villages that were peopled by the rest, ver. 20 - 36. To dwell - That the buildings of the city might be compleated, and the safety of it better provided for. Blessed - Because they denied themselves, and their own safety and profit for the publick good; for this city was the butt of all the malicious plots of their enemies; and for the present it was rather chargeable than beneficial to its inhabitants. Province - Of Judea, which was now made a province. Israel - The generality of the people of Israel, whether of Judah, or Benjamin, or any other tribe. These he calls Israel rather than Judah, because there were many of the other tribes now incorporated with them; and because none of the tribes of Israel, except Judah and Benjamin, dwelt in Jerusalem. Overseer - The captain of their thousand. Outward - For those things belonging to the temple and its service, which were to be done without it, or abroad in the country, as the gathering in of the voluntary contributions, or other necessary provision out of the several parts of the land. To begin - In the publick and solemn prayers and praises, which were constantly joined with the morning and evening sacrifice, at which the singers were present, and praised God with a psalm or hymn which, this man began. The Nethinims dwelt in Ophel - Which was upon the wall of Jerusalem, because they were to do the servile work of the temple: therefore they were to be posted near it, that they might be ready to attend. Was, &c. - Or, on the king's part, to determine civil causes and controversies between man and man, by the laws of that kingdom; between the king and people; as in matters of tribute, or grievances. Divisions - Or, for the Levites (those who were not settled in Jerusalem) there were divisions, places appointed for them, and distributed among them. Thus were they settled free and easy, tho' few and poor.

Thus were they settled free and easy, tho' few and poor. And they might have been happy, but for that general lukewarmness, with which they are charged by the prophet Malachi, who prophesied about this time and in whom prophecy ceased for some ages, 'till it revived in the great prophet.

They cast - The diviners cast lots, according to the custom of those people, what day, and what month would be most lucky, not for his success with the king (of which he made no doubt) but for the most effectual extirpation of the Jews. Wherein appears likewise both his implacable malice, and unwearied diligence in seeking vengeance of them with so much trouble to himself; and God's singular providence in disposing the lot to that time, that the Jews might have space to get the decree reversed. The silver - Keep it to thy own use; I accept the offer for the deed. The city - Not only the Jews, but a great number of the citizens, either because they were related to them, or engaged with them in worldly concerns; or out of humanity and compassion toward so vast a number of innocent people, appointed as sheep for the slaughter.

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.

And what is it to me, by what hand he that gives, resumes what he gave Charged - Heb. not imputed folly to God; so far was he from blaspheming God, that he did not entertain any dishonourable thought of God, as if he had done anything unworthy of his infinite wisdom, or justice, or goodness, but heartily acquiesced in his good pleasure, and in his righteous though sharp proceedings against him. Discontent and impatience do in effect impute folly to God. Against the workings of these we should carefully watch, acknowledging that God has done well, but we have done foolishly.

Boils - Like those inflicted upon the Egyptians, which are expressed by the same word, and threatened to apostate Israelites, Deut 28:27, whereby he was made loathsome to himself, and to his nearest relations, and filled with consuming pains in his body, and no less torments and anguish in his mind. Scrape - This he did not with soft linen clothes, either because he had not now a sufficient quantity of them; or because therein he must have had the help of others who abhorred to come near him. Nor with his own hands or fingers, which were also ulcerous, and so unfit for that use; but with potsherds, either because they were next at hand, and ready for his present use; or in token of his deep humiliation under God's hand, which made him decline all things that favoured of tenderness and delicacy. Heb. in dust or ashes, as mourners used to do. If God lay him among the ashes, there he will contentedly sit down. A low spirit becomes low circumstances, and will help to reconcile us to them. Then said his wife - Whom Satan spared, to be a troubler and tempter to him. It is his policy, to send his temptations by the hands of those that are dear to us. We must therefore carefully watch, that we be not drawn to any evil, by them whom we love and value the most. Die - I see thou art set upon blessing of God, thou blessest God for giving, and thou blessest God for taking away, and thou art still blessing God for thy loathsome diseases, and he rewards thee accordingly, giving thee more and more of that kind of mercy for which thou blessest him. Go on therefore in thy generous course, and bless God, and die as a fool dieth. Shall we - Shall we poor worms give laws to our supreme Lord, and oblige him never to afflict us And shall not those great and manifold mercies, which from time to time God hath given us, compensate these short afflictions Ought we not to bless God for those mercies which we did not deserve; and contentedly bear those corrections which we do deserve.

- What is there in that poor, mean, creature called man, miserable man, as this word signifies, which can induce thee to take any notice of him, or to make such account of him Man is not worthy of thy favour, and he is below thy anger; that thou shouldest concern thyself so much about him, as one near and dear to thee And try, &c. - What is man that vain, foolish creature, that thou shouldest magnify or regard, or visit him, (with thy mercy and blessings, that thou shouldest so far honour and regard him, as by thy visitation to preserve his spirit, or hold his soul in life) and try him, which God doth not only by afflictions, but also by prosperity and both inward and outward blessings That thou shouldst observe his motions every moment, as in care for him, and jealous over him How long - How long will it be ere thou withdraw thy afflicting hand Swallow - That I may have a breathing time: a proverbial expression. Sinned - Although I am free from those crying sins, for which my friends suppose thou hast sent this judgment upon me, yet, I freely confess I am a sinner, and therefore obnoxious to thy justice. What, &c. - To satisfy thy justice, or regain thy favour Who dost know and diligently observe all mens inward motions, and outward actions; and therefore, if thou shalt be severe to mark mine iniquities, I have not what to say or do unto thee. My case is singular, none is shot at as I am. Pardon - Seeing thou art so gracious to others, why may not I hope for the same favour from thee Dust - If thou dost not speedily help me, it will be too late. But I shall not be - It will be to late to shew me favour.

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.

Favour - Thou didst not give mere life, but many other favours, such as nourishment by the breast, education, knowledge, and instruction. Visitation - The care of thy providence watching over me for my good, and visiting me in mercy. Preserved - My life, which is liable to manifold dangers, if God did not watch over us every day and moment. Thou hast hitherto done great things for me, given me life, and the blessings of life, and daily deliverances: and wilt thou now undo all that thou hast done And shall I who have been such an eminent monument of thy mercy, now be a spectacle of thy vengeance. Hid - Both thy former favours and thy present frowns. Both are according to thy own will, and therefore undoubtedly consistent, however they seem. When God does what we cannot account for, we are bound to believe, there are good reasons for it hid in his heart. It is not with us, or in our reach to assign the cause; but I know this is with thee. Markest - If I am a wicked man, I cannot hide it from thee; and thou wilt punish me for it. Wicked - An hypocrite, as my friends esteem me. Righteous - An upright man; so whether good or bad, all comes to one. Yet - Yet I have no comfort, or hopes of any good. Confusion - I am confounded within myself, not knowing what to say or do. Let my extremity move thee to pity, and help me. Lion - Which hunteth after his prey with great eagerness, and when he overtakes it, falls upon it with great fury. Returnest - The lion tears its prey speedily, and so ends its torments; but thou renewest my calamities again and again, and makest my plagues wonderful both for kind and extremity, and continuance. Witnesses - Thy judgments, which are the evidences both of my sins, and of thy wrath. Indignation - My miseries are the effects of thine anger. Army - Changes may denote the various kinds, and an army the great number of his afflictions. Cease - My life is short, and of itself hastens to an end, there is no need that thou shouldest grudge me some ease for so small a moment.

A metaphor from princes or judges, who anciently used to write their sentences. He - He speaks of himself in the third person, as is usual in this and other sacred books. So the sense is, he, this poor frail creature, this body of mine; which possibly he pointed at with his finger, consumeth or pineth away.

Chapter XVII Job still bemoans himself, ver. 1 - 7. Encourages good men to hold on their way, ver. 8, 9. Declares he looks for no ease but in the grave, ver. 10 - 16. Job in this chapter suddenly passes from one thing to another as is usual for men in much trouble. The graves - He speaks of the sepulchres of his fathers, to which he must be gathered. The graves where they are laid, are ready for me also. Whatever is unready, the grave is ready for us: it is a bed soon made. And if the grave be ready for us, it concerns us, to be ready for the grave. Are not - Do not my friends, instead of comforting, mock me Thus he returns to what he had said, chap.16:20, and intimates the justice of his following appeal. Surety - These words contain, an humble desire to God that he would be his surety, or appoint him a surety who should maintain his righteous cause against his opposers. Strike hands - Be surety to me; whereof that was the usual gesture. Hid - Thou hast blinded the minds of my friends: therefore I desire a more wise and able judge. Therefore - Thou wilt not give them the victory over me in this contest, but wilt make them ashamed of their confidence. As a shadow - I am grown so poor and thin, that I am not to be called a man, but the shadow of a man. Astonied - At the depth and mysteriousness of God's judgments, which fall on innocent men, while the worst of men prosper. Yet - Notwithstanding all these sufferings of good men, and the astonishment which they cause, he shall the more zealously oppose those hypocrites, who make these strange providences of God an objection to religion. Come - And renew the debate, as I see you are resolved to do. My days - The days of my life. I am a dying man, and therefore the hopes you give me of the bettering of my condition, are vain. Purposes - Which I had in my prosperous days, concerning myself and children. They - My thoughts so incessantly pursue and disturb me, that I can no more sleep in the night, than in the day.

Chapter XXIX Job, after pausing a little while, shews, what comfort he formerly had in his house and family, ver. 1 - 6. What honour and power he had in his country, ver. 7 - 10. What good he did as a magistrate, ver. 11 - 17. And what a prospect he had of the continuance of his prosperity, ver. 18 - 25 Preserved - From all those miseries which now I feel. Darkness - I passed safely through many difficulties, and dangers, and common calamities. Seat - When I caused the seat of justice to be set for me. By this, and several other expressions, it appears that Job was a magistrate. Street - In that open place, near the gate, where the people assembled for the administration of justice. Cleaved - It lay as still as if he had done so. Witness - Gave testimony to my pious, and just, and blameless conversation. Put on, &c. - Perhaps he did not wear these: but his steady justice was to him instead of all those ornaments. Multiply - See how apt even good men are, to set death at a distance from them! Glory - My reputation was growing every day. Bow - My strength which is signified by a bow, Gen 49:24 1Sam 2:4, because in ancient times the bow and arrows were the principal instruments of war. Dropped - As the rain, which when it comes down gently upon the earth, is most acceptable and beneficial to it. Laughed - Carried myself so familiarly with them, that they could scarce believe their eyes and ears. Cast not down - They were cautious not to give me any occasion to change my countenance towards them. I chose - They sought to me for advice in all difficult cases, and I directed them what methods they should take. Sat - As a prince or judge, while they stood waiting for my counsel. A king - Whose presence puts life, and courage, into the whole army. As one - As I was ready to comfort any afflicted persons, so my consolations were always welcome to them.

Destruction - To destroy me. Mar - As I am in great misery, so they endeavour to stop all my ways out of it. Set forward - Increasing it by their invectives, and censures. Even they - Who are themselves in a forlorn and miserable condition. Waste place - In the waste place; in that part of the bank which was broken down. They rolled - As the waters, come rolling in at the breach. Terrors - If he endeavoured to shake them off, they turned furiously upon him: if he endeavoured to out run them, they pursued his soul, as swiftly and violently as the wind. I stand - I pray importunately and continually. Turned - As if thou hadst changed thy very nature, which is kind, and merciful, and gracious. Thou - Thou exposest me, to all sorts of storms and calamities; so that I am like chaff or stubble lifted up to the wind, and violently tossed hither and thither in the air. Substance - By which, my body is almost consumed, and my heart is melted within me. House appointed - The grave is a narrow, dark, cold house, but there we shall rest and be safe. It is our home, for it is our mother's lap, and in it we are gathered to our fathers. It is an house appointed for us, by him that has appointed the bounds of all our habitations. And it is appointed for all living. It is the common receptacle for rich and poor: we must all be brought thither, and that shortly. To the grave - The hand of God's wrath will not follow me beyond death; I shall then be safe and easy: Tho' men cry in his destruction: tho' most men cry and are affrighted, while they are dying, while the body is sinking into destruction; yet I desire it, I have nothing to fear therein, since I know that my redeemer liveth. Did not I - Have I now judgment without mercy, because I afforded no mercy to others in misery No; my conscience acquits me from this inhumanity: I did mourn over others in their miseries. Upon me - Yet trouble came upon myself, when I expected it not. Affliction - Came upon me suddenly, and unexpectedly, when I promised myself peace and prosperity. Without the sun - Heb. black, not by the sun.

Chapter XXXI Job's protestation of his innocence, with regard to wantonness, ver. 1 - 4. Fraud and injustice, ver. 5 - 8. Adultery, ver. 9 - 12. Haughtiness and severity toward his servants, ver. 13 - 15. Unmercifulness to the poor, ver. 16 - 23. Confidence in his wealth, ver. 24, 25. Idolatry, ver. 26 - 28. Revenge, ver. 29 - 31. Neglect of poor strangers, ver. 32 Hypocrisy, or not reproving others, ver. 33, 34. He wishes God would answer and that his words might be recorded, ver. 35 - 37. Protests his innocence, as to oppression, ver. 38 - 40. I made - So far have I been from any gross wickedness, that I have abstained from the least occasions and appearances of evil. For - What recompence may be expected from God for those who do otherwise. Above - How secretly soever unchaste persons carry the matter, so that men cannot reprove them, yet there is one who stands upon an higher place, whence he seeth in what manner they act. Walked - Dealt with men. Vanity - With lying, or falsehood. Deceit - If when I had an opportunity of enriching myself, by wronging others, I have readily and greedily complied with It. Let me - I desire nothing more than to have my heart and life weighed in just balances, and searched out by the all - seeing God. That God - Or, and he will know; (upon search he will find out: which is spoken of God after the manner of men:) Mine integrity - So this is an appeal to God to be witness of his sincerity. Heart - If I have let my heart loose to covet forbidden things, which mine eyes have seen: commonly sin enters by the eye into the heart. A blot - Any unjust gain. Increase - All my plants, and fruits, and improvements. Then - Not as if Job desired this; but that if God should give up his wife to such wickedness, he should acknowledge his justice in it. This - Adultery. It is - Heb. an iniquity of the judges; which belongs to them to take cognizance of, and to punish, even with death; and that not only by the law of Moses, but even by the law of nature, as appears from the known laws and customs of the Heathen nations.

an iniquity of the judges; which belongs to them to take cognizance of, and to punish, even with death; and that not only by the law of Moses, but even by the law of nature, as appears from the known laws and customs of the Heathen nations. Destruction - Lust is a fire in the soul; it consumes all that is good there, the convictions, the comforts; and lays the conscience waste. It consumes the body, consumes the substance, roots out all the increase. It kindles the fire of God's wrath, which if not quenched by the blood of Christ, will burn to the lowest hell. If I - Denied them what they desired of me. To fail - With tedious expectation of my justice or charity. Job is most large upon this head, because in this matter Eliphaz had most particularly accused him. Youth - As soon as I was capable of managing mine own affairs. With me - Under my care. A father - With all the diligence and tenderness of a father. Her - The widow mentioned ver.16. From - From my tender years; ever since I was capable of discerning good and evil. Perish - When it was in my power to help them. When - When I saw I could influence the judges to do what I pleased. For - I stood in awe of God and of his judgments. I could not - I knew myself unable either to oppose his power, or to bear his wrath. Even good men have need to restrain themselves from sin, with the fear of Destruction from God. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam in innocency was awed by a threatning. I - This place speaks of the worship of the host of heaven, and especially of the sun and moon, the most eminent and glorious of that number, which was the most ancient kind of idolatry, and most frequent in the eastern countries. Shined - In its full strength and glory. Kissed - In token of worship, whereof this was a sign. The judge - The civil magistrate; who being advanced and protected by God, is obliged to maintain and vindicate his honour, and consequently to punish idolatry.

The judge - The civil magistrate; who being advanced and protected by God, is obliged to maintain and vindicate his honour, and consequently to punish idolatry. Denied God - Not directly but by consequence, because this was to rob God of his prerogative, by giving to the creature, that worship which is peculiar to God. Lift up - Heb. stirred up myself to rejoice and insult over his misery. If - My domesticks and familiar friends. His flesh - This is farther confirmation of Job's charitable disposition to his enemy. Although all who were daily conversant with him, and were witnesses of his and their carriage, were so zealous in Job's quarrel, that they protested they could eat their flesh, and could not be satisfied without. Yet he restrained both them and himself from executing vengeance upon them. As Adam - As Adam did in Paradise. Did I fear - No: all that knew Job knew him to be a man of resolution, that boldly appeared, spoke and acted, in defence of religion and justice. He durst not keep silence, or stay within, when called to speak or act for God. He was not deterred by the number, or quality, or insults of the injurious, from reproving them, and doing justice to the injured. Had written - Had given me his charge written in a book or paper, as the manner was in judicial proceedings. This shews that Job did not live, before letters were in use. And undoubtedly the first letters were those wrote on the two tables, by the finger of God. He wishes, his friends, who charged him with hypocrisy, would draw up the charge in writing. Take it - As a trophy or badge of honour. Him - My judge, or adversary. My steps - The whole course of my life. A prince - With undaunted courage and confidence. Cry - Because I have gotten it by fraud or violence. Without money - Either without paying the price for the land, or by defrauding my workmen of their wages. Life - Killing them that I might have undisturbed possession of it, as Ahab did Naboth.

Shall he - That is unrighteous. Govern - Elihu's argument is the same with that of Abraham, Gen 18:25, and that of St. Paul, Rom 3:5,6. If God be unrighteous, how shall he judge or govern the world And the argument is undeniable: if God were unjust, there would be nothing but injustice and confusion in the world, whereas we see there is a great deal of justice administered in the world, and all this must proceed from him who is the fountain of all justice, and rule, and authority. And he that makes men just, shall he be unjust Most just - God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors. Wicked - Though a king may be wicked, yet his subjects neither may nor dare call him so. For - God doth not destroy either prince or people unjustly, no nor out of his mere pleasure, but for their sins, which he sees exactly, although they use all possible arts to hide them. As - Because they are wicked men. In the open light - In publick view for their greater shame, and for the greater glory of his justice. Cry of the poor - Their case is bad, who have the prayers and tears of the poor against them: for these will draw down vengeance sooner or later, on the heads of their oppressors. Whether - God can carry on his work either of mercy or justice, as irresistible upon an whole nation as upon one particular person. Reign not - May not continue his tyranny, lest the people be ensnared, lest the people should be longer kept in the the snares of oppression; God doth this to free poor oppressed people from the snares which ungodly men lay for them. That - The secret sins which I cannot discover, manifest thou to me. Should it be - Doth God need thy advice how to govern the world, and whom, and when to reward or punish Refuse - To submit as is expressed, ver.32. Therefore - If thou canst say any thing for thyself, I am ready to hear thy defence.

Chapter XXXV Our righteousness profits ourselves, not God, ver. 1 - 7. Our wickedness hurts not him, but other men, whom God would help, if they cried to him sincerely, ver. 8 - 13. Why he delayed to help Job, ver. 14 - 16. Thou saidst - Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved. Thou saidst - Another imputation upon God. Unto thee - Unto me; such changes of persons being frequent in the Hebrew language. What profit, &c. - God does not reward so much as I deserve. But it was not fair to charge this upon Job, which he had neither directly nor indirectly affirmed. Clouds, &c. - They are far above us, and God is far above them. How much then is he out of the reach either of our sins or our services Cry - Thus one man's wickedness may hurt another. None - Few or none of the great numbers of oppressed persons. God - They cry out to men, but they seek not God, and therefore if God do not hear their cries it is not unjust. Maker - Who alone made me, and who only can deliver me. Who when our condition is ever so dark and sad, can turn our darkness into light, can quickly put a new song in our mouth, a thanksgiving unto our God. Who - This is an aggravation of mens neglect of God in their misery. God hath given men, what he hath denied to beasts, wisdom to know God and themselves. Therefore they are inexcusable, for not using that wisdom, by calling on God in the time of trouble. Because - God doth not answer their cries, because they are both evil, wicked and impenitent, and proud, unhumbled for those sins for which God brought these miseries upon them. Vanity - Vain persons, that have no wisdom or piety in them. See him - Thou canst not understand his dealings with thee. Here Elihu answers another objection of Job's: and tells him that though God may for a season delay to answer, yet he will certainly do him right. Judgment - Justice is at his tribunal, and in all his ways and administrations.

Judgment - Justice is at his tribunal, and in all his ways and administrations. Trust - Instead of murmuring, repent of what is past, humble thyself under God's hand, wait patiently in his way, 'till deliverance come; for it will certainly come if thou dost not hinder it. Because - Because Job doth not acknowledge God's justice and his own sins. He - God. Anger - Hath laid grievous afflictions upon him. He - Job is not sensible of it, so as to be humbled under God's hand.

Chapter XXXIX The more fully to convince Job of his ignorance, God here discourses, Of the wild goats and hinds, ver. 1 - 4. Of the wild ass, ver. 5 - 8. Of the unicorn, ver. 9 - 12. Of the peacock and ostrich, ver. 13 - 18. Of the horse, ver. 19 - 25. Of the hawk and eagle, ver, 26 - 30. Young ones - Notwithstanding their great weakness caused by their hard entrance into the world. Grow up - As with corn, that is, as if they were fed with corn. Go forth - Finding sufficient provisions abroad by the care of God's providence. Sent - Who hath given him this disposition that he loves freedom, and hates that subjection which other creatures quietly endure Loosed - Who keeps him from receiving the bands, and submitting to the service of man. Scorneth - He feareth them not when they pursue him, because he is swift, and can easily escape them. Driver - He will not be brought to receive his yoke, nor to do his drudgery. Mountains - He prefers that mean provision with his freedom, before the fattest pastures with servitude. Unicorn - It is disputed whether this be the Rhinoceros; or a kind of wild bull. Her labour - In laying her eggs is in vain, because she hath not the fear and tender concern for them, which she should have. Deprived - Because God hath not implanted in her that instinct, and affection, which he hath put into other birds and beasts toward their young. Lifteth - To flee from her pursuer: to which end she lifts up her head and body, and spreads her wings. Scorneth - She despises them thro' her swiftness; for though she cannot fly, yet by the aid of her wings she runs so fast, that horse - men cannot reach her. Thunder - A strong metaphor, to denote force and terror. Valley - Battles used to be pitched in valleys, or low grounds, especially horse battles. Quiver - The quiver is here put for the arrows contained in it, which being shot against the horse and rider, make a rattling noise. Swalloweth - He is so full of rage and fury, that he not only champs his bridle, but is ready to tear and devour the very ground on which he goes.

Knowledge - The saving knowledge of God and of their own duty. The evil - Good men shall have the pre - eminency over the wicked. Hated - Despised and abandoned. Despiseth - That does not pity and relieve the poor. The talk - Idle talking will bring a man to poverty. Riches - They are a singular advantage and ornament to them. But - As for rich fools, their folly is not cured, but made worse and more manifest by their riches. Souls - Such as are innocent, from false accusations. To depart - To preserve men from destructive courses. Exalteth - Heb. lifteth up, like a banner, makes it known and visible to all men. A sound heart - Free from envy and inordinate passions. Is life - Procures and maintains the health and vigour of the body. His maker - Whose image the poor man bears, by whose providence he is made poor, and who hath declared himself to be their protector and avenger. Driven away - In his death, from God's favour and presence. Death - In his greatest dangers and distresses, yea even in death itself. Resteth - Is laid up and hid there. In the midst - In the heart. Made known - They will publish in all times and companies. Shame - Both to himself, by his foolish management of the king's affairs, and to the king who made so foolish a choice of a servant.

Chapter XIX Hasteth - That rashly and headily rushes into actions. Perverteth - Blasts his designs and enterprises. Fretteth - He ascribes his unhappiness not to his own sin, but to God and his providence. A friend - in profession. Brethren - His nearest relations. Hate - Despise and shun him. Pursueth - Earnestly imploring their pity. Delight - To live in pleasure and outward glory, doth not become him, nor suit with him; because prosperity corrupts even wise men, and makes fools mad; and because it gives him more opportunity to discover his folly, and to do mischief both to himself and others. Dropping - Are like rain continually dropping upon an house. Casteth - Makes a man careless, and like one asleep in his business. His ways - The commands of God. While - Before custom in sin, and thy indulgence have made him incorrigible. Let not - Forbear not to give him due and necessary correction. Great wrath - Of strong passions. Deliver - If thou forbear to punish him. Do it - Thou must deliver him again and again. The desire - The hearty desire of being kind is accepted by God, and should be owned by men as a real kindness. A poor man - Who is not able to give what he desires to do. A liar - Than a rich man who feeds the poor with fair promises, but doth not perform what he pretends. Satisfied - Shall be fully contented with God's favour and blessing. Bring it - To feed himself; he expects that the meat should drop into his mouth. Scorner - An obstinate and impudent transgressor. Simple - Who sin thro' ignorance, being possibly drawn to it by the scorner's evil counsel or example. Reprove - A verbal reproof will be more effectual for his reformation, than the severest punishments will be to a scorner. Wasteth - His father's estate. Chaseth - Causes her to avoid his presence, and to go from the house where he is. Scorneth - Hath no reverence to the place of justice, nor to the presence of God there. Devoureth - Utters it with greediness and delight. Prepared - Although they be deferred for a time, yet they are treasured up for them.

Hands - With her legs, which he calls hands, because they serve her for the same use, to do her work, to weave her web, and to catch gnats or flies. Palaces - Is not only in poor cottages, but many times in palaces also. An he - goat - Which marches in the head of the flock in a grave and stately manner, conducting them with great courage and resolution, and being ready to fight for them, either with beasts or men that oppose him. A king - Heb. a king and his people with him, a king when he hath the hearts and hands of his people going along with him in his undertakings. Thought - Designed any injury against thy neighbour. Lay thine hand - Do not open thy mouth to excuse it, but repent of it, and do so no more. The forcing - The stirring up of wrath, either in a man's self towards others, by giving way to passion; or in others by reproaches, or any other provocations. Bringeth forth - Is the cause of many quarrels.

Chapter XI An exhortation to works of charity, ver. 1 - 6. An admonition to prepare betimes for death and judgment, ver. 7 - 10. The waters - Freely and liberally bestow it upon the waters; upon those poor creatures, on whom it may seem to be as utterly lost, as the seed which a man casts into the sea or river. Find it - It shall certainly be restored to thee, either by God or men. This is added to prevent an objection, and to quicken us to the duty enjoyned. After - The return may be slow, but it is sure, and will be so much the more plentiful. Give - A part of thy estate or provisions. He alludes to the ancient custom, whereby the master of the feast distributed several parts to each guest, and withal sent portions to the poor. To eight - To as many as thou art able. For - Great calamities may come whereby thou mayest be brought to poverty, and so disabled from doing good. The clouds - Learn, O man, the practice of liberality from the very lifeless creatures, from the clouds; which when they are filled with water, do not hoard it up, but plentifully pour it forth for the refreshment both of the fruitful field and the barren wilderness. Therefore, let us just not bring forth the fruits of righteousness, because death will shortly cut us down, and we shall then be determined to unchangeable happiness or misery, according as our works have been. He - He who neglects the necessary works of sowing and reaping, because the weather is not exactly suitable to his desires will lose his harvest. Whereby he intimates, that men will never do good here, which is expressed by sowing, and consequently not receive good hereafter, which is called reaping, if they be discouraged from it by every doubt and difficulty. The spirit - Of the soul of man, how it comes into the child in the womb; or how it is united with the body; or how and whether it goes out of the body. The works - What God is doing and will do with thee or others; the counsels and methods of God's providence. Therefore use the present opportunity.

Turn - Return to me. For although Christ had come to her, and she had gladly received him, yet he was gone again, as is here implied, and evidently appears from the following verse. Which sudden change is very agreeable to the state of God's people in this world, where they are subject to frequent changes. A roe - In swiftness; make haste to help me. Of Bether - A place in the land of promise, where it seems those creatures were in great abundance.

A maid - How unlikely is it, that a maid should forget her ornaments A bride - Those jewels which the bridegroom was wont to present his bride with. Forgotten - In the neglect of my worship; me, who was not only their defence, but their glory. Trimmest - Or, deckest, Ezek 23:40, thinking thereby to entice others to thy help. Taught - Nations that have been vile enough of themselves, by thy example are become more vile. Skirts - Of thy garments: the tokens of cruelty may be seen openly there. Innocents - In thee is found the murder expressed here by blood of innocent persons, murdering souls as well as bodies. Search - Heb. by digging; as if the earth had covered the blood, or as if they had committed their wickedness in some obscure places. These - Upon thy garments, exposed openly to publick view. Behold - I will proceed in my judgment against thee. Because - Because thou justifiest thyself. Why - Why dost thou seek auxiliaries anywhere, rather than cleave to me Ashamed - Egypt shall stand thee in no more stead than Assyria hath done. Yea - All the help thou canst procure shall not prevent thy captivity, but from hence thou shalt go. Thy hands - An usual posture of mourning.

And thus God is said to hiss for such whom he will employ in such work, Isa 5:26 7:18. And he styles himself the Lord of hosts, to shew that it is in vain to contend in battle with them, whom he sends forth. Trees - Such as you may have need of to raise up works against the strong places. Cast a mount - Throw up one continued trench, as a mount round about it. Oppression - There are found in her all kinds of oppression and injustice. Be thou instructed - I would yet willingly spare them if it might be. Depart - Heb. be disjointed, a most emphatical metaphor, whereby God would express how great grief it is to him to withdraw himself from them, even like the separating one limb from another. Glean - Judah shalt be gleaned over and over, 'till there be a full end, none left. Turn back - As much as to say, they should not be content with one spoiling, but they should go back a second and a third time, to carry away both persons and spoil. Their ear - An uncircumcised ear, signifies the rejecting of instruction; an uncircumcised heart, an obstinate and rebellious will. They cannot - They had brought themselves under that incapacity by their obstinacy and wilfulness. A reproach - They laugh at it, and scorn it. I am full - I am, as it were, filled with the fire of God's wrath, which I am forced to discharge myself of. Abroad - The streets being the places where children are wont to sport. The husband - One sex as well as the other, shall be a prey to the enemy. Full of days - Such as had filled up the number of their days, as were at the edge of the grave. Falsely - Heb. doing falsehood, as if that were their whole work, the proper sin of the priests and prophets, to deceive the people, and to flatter them by false visions. They have - This refers peculiarly to the prophets; making light of these threatenings, daubing over the misery and danger that was coming on the people, by persuading them, that it should not come, or if it did, it would be easily cured. Committed - Both by encouraging the people, and joining with them in their idolatries.

Chapter XXII God sends the prophet to court with promises, ver. 1 - 4. and threats against the king's house and Jerusalem, ver. 5 - 9. The judgment of Shallum, ver. 10 - 12. Of Jehoiakim, ver. 13 - 19. And of Coniah, ver. 20 - 30. Gilead - Gilead was a country fertile for pastures; upon which account the Reubenites and Gadites, being men whose estate lay in cattle, begged it of Moses for their portion. Lebanon also was a very pleasant place: they were both in the lot of Gad and Manasseh. Perhaps God compares the king of Judah's house to these places, in regard of the height and nobleness of the structure, or for the pleasantness and delightfulness of it. Weep not - For Josiah your dead prince. Josiah is happy, you need not trouble yourselves for him; but weep for Jehoahaz, who is to go into captivity. Shallum - Most think that this Shallum was Jehoahaz. Went forth - He was carried away from Jerusalem presently after he was set up, imprisoned at Riblah, and died in Egypt. Was not this - They only truly know God who obey him; men vainly pretend to piety who are defective in justice and charity. Of an ass - None attending him to his grave, none mourning for him. Lebanon - Jerusalem was the place to which this speech is directed: the inhabitants of which the prophet calls to go up to Lebanon. Both Lebanon and Bashan were hills that looked towards Assyria, from whence the Jews looked for help. Abarim - Abarim is the name of a mountain, as well as Lebanon and Bashan. Go and cry for help from all places, but it will be in vain; for the Egyptians and Assyrians to whom thou wert wont to fly, are themselves in the power of the Chaldeans. Pastors - Thy rulers and governors, they shall be blasted by my judgments, as plants are blasted by winds. Thy lovers - And those that have been thy friends, Syria and Egypt. Lebanon - Jerusalem is called an inhabitant of Lebanon, because their houses were built of wood cut down out of the forest of Lebanon. Cedars - Their houses were built of the Cedars of Lebanon.

Chapter L The judgment of Babel, and the land of Chaldea, for their idolatry, tyranny and pride; with gracious promises of the redemption of Israel intermixed, ver. 1 - 46. Bel - Bel and Merodach were the two principal idols of the Babylonians. The north - From Media which lay northward to Babylon and Assyria. In those days - In the days wherein God shall begin to execute judgment upon Babylon, (which was in the time of Cyrus) the children of Judah shall come out of captivity, and some of the children of Israel hearing that their brethren were gone out of Babylon, shall go up also from the several places into which they were disposed by the Assyrians: weeping for their sins, or for joy that God should shew them such mercy. Their shepherds - Their civil and ecclesiastical governors have been a cause of it. The former by their wicked commands and example; the latter by example as well as doctrine. Turned them - To offer sacrifices unto idols. From mountain - From one idolatry to another. Forgotten - They have forgotten me. Habitation - Some think this is a name here given to God, who indeed is the habitation of justice, but whether the Chaldeans would call him so, may be a question. Others therefore think the preposition in is understood, making this the aggravation of the Jews sins, that they were committed in a land which ought to have been an habitation of justice. Remove - God commands his people to remove out of Babylon, and to go forth chearfully like the he - goats of a flock leading the way. Satisfied - Satisfied with spoil and plunder. Because - They rejoiced at the ruin of the Jews. Fat - The cause for which Babylon is threatened, was doubtless their luxury of all sorts commonly attending great wealth. Mother - Your country, shall be ashamed of you, who are not able to defend her. Given her hand - Acknowledging themselves overcome, and yielding. As she hath done - Unmerciful men find no mercy. Every one - Either such strangers as for commerce had their abodes in Babylon, or such assistance as the Babylonians had gotten against their enemies. Israel - The whole twelve tribes. Lions - Enemies cruel as lions had carried them into captivity.

Lions - Enemies cruel as lions had carried them into captivity. Not found - God will no longer punish the sins of the Jews, they should be sought for as to punishment and not found. Reserve - Whom I save from the captivity of Babylon. Merathaim - The names of some places which Cyrus took in his way to Babylon. The land - Of Chaldea. Open her store - houses - The granaries, or treasures of the Babylonians. Bullocks - The great and rich men of Babylon. The vengeance - The revenge which God had taken for his holy temple, which the Chaldeans had destroyed. Together - Together in this place signifies no more than that they were both oppressed, or alike oppressed. Plead - He will actually and readily effect it. Dote - Their soothsayers and wizards shall dote, not foreseeing what will be. Dismayed - Their hearts shall fail them when this day comes. Horses - Through they be full of chariots and horses, the enemy shall destroy them. Mingled people - People that were not native Chaldeans, but under their dominion. Dried - This phrase has a plain reference to Cyrus's stratagem used in the surprize of Babylon; one part of it was fortified by the great river Euphrates, which Cyrus diverted by cutting several channels, 'till he had drained it so low, that it became passable for his army; others think that a want of rain is here threatened. No man - Cyrus only made them tributaries, and took away their government. But Seleucus Nicanor, a Grecian prince, utterly destroyed Babylon, so that in the time of Adrian the Roman emperor, there was nothing left standing of that great city.

Go out of her - At all hazards escape for your lives. Then - All the creatures in heaven and earth shall rejoice at the vengeance which God shall take upon Babylon. Of all the earth - This term must be understood in a restrained sense; the Chaldeans coming up from all parts of Chaldea to help Babylon, were slain there, as by the means of Babylon the Israelites were slain that came from all parts of Judea to help Jerusalem. Ye - Ye Jews, leave Babylon as soon as liberty is proclaimed. Remember - And remember in Judea the great things both of justice and mercy which God hath done. We - We Jews are ashamed to hear the enemies reproaching us, for our God, or for our religion. Strangers - Pagans that were strangers to the commonwealth of Israel, are come, not to worship, but to plunder, the sanctuaries of the Lord; even into the courts of the priests and of the Israelites; yea, into the most holy place. Wherefore - For this profanation of my holy place, I will be revenged not only upon their idols, but upon the worshippers of them, and cause a groaning of wounded men over all the country of the Chaldeans. The great voice - The noises caused from multitudes of people walking up and trafficking together. A noise - The noise of her enemies that shall break in upon her shall be like the roaring of the sea. Because - Little more is said here than was before, only the words hint the taking of Babylon by a surprize when the king, and the inhabitants were not aware of it, which we had before also told us, ver.39,40. Requite - The wrongs done to his people. Drunk - A plain allusion to the posture the king of Babylon, and the thousand of his lords were in, when their city was taken while they were drinking wine in the bowls that were brought from the temple at Jerusalem. Weary - Though the people should labour to quench this fire, or to rebuild this city, yet it would be all lost labour.

Chapter XIX The kingdom of Judah and house of David is compared to a lioness, and their princes to lions taken in nets, ver. 1 - 9. The kingdom and house are compared to a vine, and these princes to branches, now broken off and burnt, ver. 10 - 14. For the princes - Jehoahaz, Jehoiachim, Jehoiachin, and Zedekiah. What - What resemblance shall I use to set out the nature, deportment, and state of the mother of these princes Thy - One of whom was upon the throne at once, and therefore the prophet speaks to one at a time. Mother - The land of Judea, and Jerusalem, the chief city of it, the royal family of David. Lioness - Tho' chosen of God to execute justice; yet they soon degenerated into the fierce and ravening nature of the lioness. Lay down - Associated, and grew familiar with neighbour kings, called here lions; fierce and bloody. Her whelps - Her sons, successors to the crown. Young lions - Either foreign princes and kings, or some of the fierce, unjust, tyrannizing princes at home. Brought up - Advanced, caused him to take the throne after the slaughter of Josiah. One - Jehoahaz the second son of Josiah. Became - Soon shewed his fierce, cruel, and bloody disposition. The nations - The Egyptians heard what he did. Made him - King, and infused the lion - like maxims into him. He - Jehoiachim. Went up - He continued eleven years on the throne; whereas Jehoahaz was taken as soon as he first ventured out. The lions - Heathen kings, with whom he entered into leagues. He became - Fierce, ravenous, unsatiable. He knew - By taking them, he came to know their places, which are here called, what he made them, desolate. Roaring - By the perpetual violent threats of this cruel king. The nations - Which were tributary to Nebuchadnezzar. Set against - By order of the king of Babylon. The provinces - Which belonged to the Babylonish kingdom. Thy mother - O thou prince of Israel. By the waters - In a very fruitful soil. Full of branches - Full of children; when Josiah died, he left four behind him, beside other branches of the royal line. Strong rods - Many excellent persons endowed with qualifications befitting kings, that they might sway the scepter.

Chapter XX The prophet consulted by the elders, signifies God's displeasure against them, ver. 1 - 3. Gives them a history of God's dealings with their fathers, and their treacherous dealings with God in Egypt, ver. 4 - 9. In the wilderness, ver. 10 - 26. In Canaan, ver. 27 - 32. Judgments denounced against them, ver. 33 - 36. Mercy promised to a remnant, ver. 37 - 44. A word dropt toward Jerusalem, ver. 45 - 49. The seventh year - Of Zedekiah's reign, two years and five months before Nebuchadnezzar besieged Jerusalem. Came - Yet resolved before - hand what they would do. Are ye come - Are ye in good earnest Wilt thou - Wilt thou not convince and reprove them And denounce my judgments against them The abominations - What their fathers have done, they approve, and have outdone; by that let them know what to expect. When I chose - When I shewed that I had chosen them. The history of the rebellions of the children of Israel, begins as early, as their beginning. So does the history of man's apostasy from his Maker. No sooner have we read the story of his creation, but we meet with that of his rebellion. So we see here, it was with Israel; a people designed to represent the body of mankind, both in their dealings with God, and in God's dealing with them. Lifted up my hand - Or stretched out and made bare my arm; that is, magnified my power for their deliverance. When I lifted up mine hand - Shewed my power in performing my oath, and assuring them of doing what was farther promised. I had espied - God speaks after the manner of men. Milk and honey - Literally milk and honey in abundance were in the land of Canaan. Proverbially it speaks the plenty and abundance of all the blessings of life. Of his eyes - To which you have looked for help. To accomplish - To make an end of them. For my name's sake - For the glory of my mercy and faithfulness. Polluted - Reproached and blasphemed. A sign - Of their being peculiarly my people.

Come and see the calamitous state of human life! See what a dying world this is! The strong die, the mighty die; Pharaoh and all his multitude! But here is likewise an allusion to the final and everlasting death of impenitent sinners. Those that are uncircumcised in heart, are slain by the sword of Divine Justice. Their iniquity is upon them, and they bear their shame for ever.

The ships of Chittim - The Romans out of Italy, and the Archipelago. This made his heart boil with rancor, which he spit out against the Jews; especially being solicited to it by Jason first, and Menelaus after, who were apostates, and betrayers of their brethren. And arms - Not only of his own army, but many Jews. The sanctuary - Even the holy of holies. The abomination - The statue of Jupiter placed in the temple. The king - Antiochus was an eminent type of antichrist; to whom many things that follow may be applied by way of accommodation: altho' they principally refer to Antiochus, and had their primary accomplishment in him. For that that is determined - That which God hath decreed to be done by him shall be done; and that which God hath purposed to be done upon him. But in his estate - In the room of his father's god. The God of forces - This seems to be Jupiter Olympius, never introduced among the Syrians, 'till Antiochus did it. With a strange god - Using all art and authority to propagate his worship. The children of Ammon - He will not hurt them; because they helped him against the Jews. At his steps - He had them at his foot, at his beck. None shall help him - God shall cut him off in the midst of his days. And when he destroys, who can help

Chapter II The prophet charges the people with their idolatry, and threatens them with the judgments of God, ver. 1 - 13. Promises of mercy, ver. 14 - 23. Ye - Who of no people are made a people, who were once unpitied, but now have obtained mercy. Your brethren - To those of the ten tribes, who are your brethren. Ammi - Let them know that yet they are the people of God, they are still within the covenant of their father Abraham, if they will as their father, walk with God, all shall be well. Your mother - The whole body of the people Israel, which were typified in Gomer. Plead - Ye that are sons and daughters of God amidst this idolatrous nation. Not my wife - For by her adulteries she hath dissolved the marriage - covenant. Strip her - As was usually done by incensed husbands, divorcing impudent adulteresses. As a wilderness - Barren and desolate. That give me - Whereas every mercy she enjoyed was God's gift, a fruit of his covenant, love and faithfulness towards her; yet she denies all his kindness, and ascribes to her idols, the bread she ate, the water she drank, and the clothes she wore. Hedge up - I will compass thee in with wars, and calamities, that tho' thou love thy sinful courses, thou shalt have little pleasure in them. Make a wall - Yea, I will make the calamities of this people as a strong wall, which they cannot break. Her paths - Wherein thou didst go when thou wentest to Egypt, or Syria for help; but by my judgments, and thine enemies power, thou shalt be so guarded, thou shalt not find how to send to them for relief. Her lovers - Idols and idolaters. Overtake them - But shall never overtake their desired help. To my first husband - God who had married Israel to himself. Did not know - Did not consider. They - The body of the Jews. Prepared - Dedicated to the service of the idol. Take away - I will resume all I gave. In the time thereof - When they should gather it in, as being ripe. Her lewdness - Folly and wickedness. Her feast days - Though apostate, Israel was fallen to idolatry, yet they retained many of the Mosaic rites and ceremonies.

Their drink - Their wine is corrupt and hurtful. Continually - Without ceasing from Jeroboam's time to this day. Give ye - Beside there is shameful oppression and bribery among them. The wind - The whirlwind of wrath from God hath seized this old adulteress, and carried some of her children away already. They shall be ashamed - What they made their confidence, shall be their shame.

Chapter VI Their resolution to return to God, ver. 1 - 3. The instability of many of them, ver. 4, 5. God's covenant with them, and their violation of it, ver. 6 - 11. Come - The prophet here brings them in, exhorting one another. He hath torn - We now see his hand in all we suffer. After two days - After some short time of suffering, God will shew us his favour, and revive our dead state. Revive us - Though we were as dead men, buried in our miseries, yet our merciful God will quicken us. Live - Flourish in peace, wealth, and joy; in righteousness and safety. In his sight - The eye of our God being upon us for good. Know - What worship he requires. And the knowledge of God shall be to us a spring of all holy, righteous, sober conversation. Follow on - By a diligent attendance to the word, and works of God, we shall know experimentally, how holy, how good, how faithful God is. His going forth - Before his people; his gracious, faithful, holy, just, and wise providence, for his peoples good and comfort. As the morning - As sure, beautiful, grateful, and as clear as the morning; which dispels the darkness, and proclaims its own approach. As the rain - Which revives, makes it fruitful, beautifies it, and gives a new face to all. What shall I do - What shall I do more to save you from ruin, and save my own honour, truth, and justice Therefore - Because I would do for you whatever might be done. Hewed them - I have severely, and unweariedly reproved, and threatened them. By thy words - As I did by word foretel, so I did effect in due time. Thy judgments - The punishments threatened, which fell upon this people, did so fully answer the prediction that every one might see them clear as the light, and as constantly executed as the morning. For - I so hewed and slew them, because they did not what I most of all required; they were full of sacrifices, but either to idols, or else in formality and pride. Mercy - Compassion and charity towards men, this one principal duty of the second table put for all. In this I delight, I have found little of this among you.

Mixed himself - With the Heathens by leagues and commerce and by imitation of their manners. Not turned - Burnt on one side, and dough on the other, and so good for nothing on either: always in one extreme or the other. Knoweth it not - He is not aware of the loss he hath sustained. Gray hairs - Of old age and declining strength are upon their kingdom. Like a silly dove - Ephraim is now become like the dove in weakness and fear, as well as in imprudence and liableness to be deceived. Without heart - Without either discretion or courage. To Assyria - Instead of going to God, who alone can help. Go - To seek aid of Egypt or Assyria. Bring them down - Though they attempt to fly, yet as fowls in the net they shall certainly fall. Hath heard - From the prophets whom I have sent unto them. Spoken lies - They belied his corrections as if not deserved; they belied the good done, as if too little, or not done by God, but by their idol. They assembled - In the houses of their idols. Bound - As a surgeon binds up a weak member, or a broken one; so did God for Ephraim, when the Syrians and other enemies had broken their arms. Imagine mischief - They devise mischief against my prophets, and let loose the reins to all impieties. Not to the most high - What shew soever of repentance was among them, yet they never throughly repented. A deceitful bow - Tho' they seemed bent for, and aiming at the mark, yet like a weak bow they carried not the arrow home, and like a false bow they never carried it strait toward the mark. The rage of their tongue - Against God, his prophets and providence. Their derision - They shall be upbraided with this.

Taught - Used to, and so skilled in. Passed over - I laid some lighter yoke upon her, brought some gentle afflictions upon that people to tame them, but this hath not prevailed. Ride - I will ride on Ephraim and tame him. Shall plow - Judah tho' less sinful hath been used to harder labour; hath plowed when Ephraim hath reaped. Break his clods - The same in another proverbial speech, their work at present is harder, but there is an harvest follows. Tho' they sow in tears when going to Babylon, they shall reap in joy at their return. Reap - And ye shall reap in mercy. Fallow ground - Your hearts are as ground over - run with weeds, which need to be plowed and broken up, that good seed may be sowed in them. And rain - Plentifully pour out the fruits of his goodness and mercy. Ye have plowed - You, O Israelites. Ye have reaped - Ye have lived in wickedness, and propagated it, and ye have met with a recompense worthy of your labour. Eaten - Fed yourselves with vain hopes. In thy way - Their way was their idolatry. Mighty men - The next lie on which they lived was the wisdom and valour of their great men. As Shalman - Probably Salmaneser. Beth - arbel - It was a city of Assyria, and gave name to a country or region in part of Assyria. Beth - el - The idolatry committed there. Do - Procure all this evil against you. In a morning - Possibly the Assyrians might assault the city towards morning and master it.

Damascus - The chief city of Syria taken by Tiglath - Pilneser about the time when he wasted Israel. In a couch - Some few of the poor, shall escape, pitied by the enemy, when he finds them sick upon their couch. Hear ye - Prophets. The God of hosts - Who is Lord of all, and hath all power in his hand. Of Israel - The many and great transgressions of the ten tribes. The winter - house - Which probably was in the chief city, whither the great men retired in the winter. The summer - house - The houses of pleasure, where the nobles and rich men spent the summer time. Of ivory - Beautified with ivory.

Chapter V The deplorable condition of Israel, ver. 1 - 3. An exhortation to seek God, ver. 4 - 15. Judgments denounced, ver. 16 - 20. Notwithstanding their outward services, ver. 21 - 27. The virgin - So she was, when first espoused to God. Upon her land - Broken to pieces upon her own land, and so left as a broken vessel. By a thousand - That sent out one thousand soldiers. An hundred - Shall lose nine parts of them. Ye shall live - It shall be well with you. Seek not - Consult not, worship not the idol at Bethel, Gilgal, or Beersheba. The house of Joseph - The kingdom of the ten tribes, the chief whereof was Ephraim, the son of Joseph. In Beth - el - If once this fire breaks out, all your idols in Beth - el shall not be able to quench it. Ye - Rulers and judges. Judgment - The righteous sentence of the law. To wormwood - Proverbially understood; bitterness, injustice and oppression. Leave off - Make to cease in your courts of judicature. The seven stars - A constellation, whose rising about September was usually accompanied with sweet showers. Orion - Which arising about November brings usually cold, rains and frosts intermixt very seasonable for the earth. The shadow of the earth - The greatest adversity into as great prosperity. Dark with might - Changes prosperity into adversity. That calleth - Commands the vapour to ascend, which he turns into rain; and then pours from the clouds to make the earth fruitful. The strong - The mighty, victorious and insolent. Shall come - Shall rally and form a siege against their besiegers. They - The judges and people. In the gate - Where judges sat, and where the prophets many times delivered their message. Your treading - You utterly oppress the helpless. Ye take - Ye extort from the poor great quantities of wheat, on which he should live. In the gate - In their courts of justice. Shall keep silence - Be forced to it. Evil - Both for the sinfulness of it, and for the troubles, wars, and captivity now at hand. With you - To bless and save you yet. The evil - All evil among the people, and yourselves. Love - Commend, encourage, defend: let your heart be toward good things, and good men.

Chapter VIII The vision of a basket of summer fruit, ver. 1 - 3. The destruction of the oppressors foretold, ver. 4 - 10. And a famine of the word of God, ver. 11 - 14. The end - Of God's patience towards Israel, the end of their ripening, they are now fully ripe, fit to be gathered. Pass by them - God had with admirable patience spared, but now he will no more pardon or spare. With silence - So great will be the cruelty of the enemy, that they dare not bury them, or if they do, it must be undiscerned. To fail - Either to root them out, or to enslave them. When - Ye that could wish there were nothing to interrupt your marketing, that look on solemn times of worship as burdensome, such was the first day of every month, and the weekly sabbath. Small - So the ephah being too little, the poor buyer had not his due. The shekel great - They weighed the money which they received, and had no more justice, than to make their shekel weight greater than the standard; so the poor were twice oppressed, had less than was their right, and paid more than they ought to pay. That we may buy - They would have new moons and sabbaths over, that they might go to market to buy the poor. And when these poor owed but for a very little commodity, as suppose a pair of shoes, these merciless men would take the advantage against them, and make them sell themselves to pay the debt. The refuse - This was another kind of oppression, corrupted wares, sold to those that were necessitous. Hath sworn - By himself. Forget - Suffer to pass unpunished. The land - The people of it. For this - This that you have done, and this that God will do. And it - The judgment, the displeasure of God, shall rise and grow like a mighty wasting flood. It - The land. Drowned - As Egypt by the overflowing of the Nile. At noon - So Israel's sun did as at noon set under the dark cloud of conspiracies and civil wars by Shallum, Menahem, Pekah, and Hosea, 'till the midnight darkness drew on by Pul, Tiglath - Pilneser, and Salmaneser. Darken - Bring a thick cloud of troubles and afflictions.

The cities - All the cities which were once their own. Saviours - Deliverers, literally the leaders of those captive troops, who shall come up from Babylon, such as Zerubbabel, Ezra, and Nehemiah. Mystically, Christ and his apostles, and other preachers of the gospel. To judge - To avenge Israel upon Edom. The Lord's - The God of Israel, Jehovah, shall be honoured, obeyed, and worshipped by all. Probably Jonah himself was the penman of this book. In 2 Kings 14:25, we find, that he was of Gath - hepher in Galilee, a city that elongs to the tribe of Zebulon. We find also, that he was a essenger of mercy to Israel in the reign of Jeroboam the second. e have here a remarkable instance of God's mercy, toward repenting inners. And in Jonah we have a most remarkable type, of our ord's burial and resurrection.

Chapter III Jonah's mission renewed and executed, ver. 1 - 4. The humiliation and reformation of the Ninevites, ver. 5 - 9. Their sentence revoked, ver. 10. Exceeding great - The greatest city of the known world at that day, it was then in its flourishing state greater than Babylon, whose compass was three hundred eighty - five furlongs, but Nineveh was in compass, four hundred and eighty. It is said, her walls were an hundred foot in height, her walls broad enough for three coaches to meet, and safely pass by each other; that it had fifteen hundred towers on its walls, each two hundred foot high, and one million, four hundred thousand men employed for eight years to build it. Of three days journey - To walk round the walls, allowing twenty miles to each day's journey. Shall be overthrown - The threat is express. But there was a reserve with God, on condition of repentance. From the greatest - Great and small, rich and poor. The king - Probably Phul Belochus. His robe - Put off his rich apparel. Taste any thing - Man and beast are to forbear to eat and drink, that the fast might be most solemn, that the cry of man, seconded with the cry of hungry cattle, might enter the ears of God, who preserveth man and beast. And beast - Their horses and camels, both which they adorned with rich and costly clothing, they must now in testimony of an hearty repentance, clothe with sackcloth; the clothing of beasts must witness for men. The violence - Oppression and rapine. In their hands - Which are practised by them.

Go Jonah, rest thyself content and be thankful: that goodness, which spared Nineveh, hath spared thee in this thy inexcusable frowardness. I will be to repenting Nineveh what I am to thee, a God gracious and merciful, slow to anger, and of great kindness, and I will turn from the evil which thou and they deserve. Probably Jonah himself was the penman of this book. In 2 Kings 14:25, we find, that he was of Gath - hepher in Galilee, a city that elongs to the tribe of Zebulon. We find also, that he was a essenger of mercy to Israel in the reign of Jeroboam the second. e have here a remarkable instance of God's mercy, toward repenting inners. And in Jonah we have a most remarkable type, of our ord's burial and resurrection.

I will discover - I will raze the walls, fortresses, and public buildings of this city, to the very foundations. The hires - The rich gifts given for the honour and service of the idols by deceived idolaters. She - The kingdom of Samaria. It - Their wealth, or the rich presents made to their idols. Of an harlot - As harlots get rich gifts of their lovers. They - These rich presents shall be turned by the Assyrians to the service and honour of their idols. Therefore - Because of those dreadful slaughters in Israel and Samaria. And naked - As one that in bitterness of passion hath cast off his upper garment. Dragons - Or rather, Jackals, which haunt desolate places, and make a great and hideous noise by night. Her wound - The wounds of Samaria, her own sins, and God's just displeasure. It is come - The contagion of her sins, and the indignation of God against it, have reached to Judah also, yea, to Jerusalem. Declare ye it not - Lest the Philistines triumph. Weep ye not - Make no public weeping. Aphrah - This was farther from the Philistines. Roll thyself - Express thy sorrow. Pass ye away - The imperative is here put for the future; they shalt go into captivity. Saphir - Probably Samaria and Jerusalem. Naked - Stript by the conquering enemy. Zaanan - It is thought, this was a considerable garrison full of people and soldiers. Came not forth - To help their neighbouring town Beth - ezel. Beth - ezel - A strong town taken by the Assyrians. His standing - The enemy shall encamp among you, shall stand on your ground, so that you will have no opportunity of coming out to help your neighbours. Maroth - A town in Judea. But evil - The flood of affliction by the Assyrian, swallowed up other cities, and swelled even to the head city, Jerusalem. Lachish - A strong fortress on the confines of Judah. Bind the chariot - To fly from the sword of the enemy. She - Lachish, which being the nearest to idolatrous Israel, took the infection of them, and conveyed it to Jerusalem. The transgressions - Not only the idolatry, but other sins also. Of Israel - Of the ten tribes.

42. I will not now shock the easiness of your temper by talking about a future state; but suffer me to ask you a question about present things: Are you now happy? I have seen a large company of reasonable creatures, called Indians, sitting in a row on the side of a river, looking some times at one another, sometimes at the sky, and sometimes at the bubbles on the water. And so they sat, (unless in the time of war,) for a great part of the year, from morning to night. These were, doubtless, much at ease. But can you think they were happy? And how little happier are you than they? 43. You eat, and drink, and sleep, and dress, and dance, and sit down to play. You are carried abroad. You are at the masquerade, the theatre, the opera-house, the park, the levee, the drawing-room. What do you do there? Why, sometimes you talk; sometimes you look at one another. And what are you to do to-morrow, the next day, the next week, the next year? You are to eat, and drink, and sleep, and dance, and dress, and play again. And you are to be carried abroad again, that you may again look at one another ! And is this all? Alas, how little more happiness have you in this, than the Indians in looking at the sky or water ! Ah, poor, dull round ! I do not wonder that Colonel M (or any man of reflection) should prefer death itself, even in the midst of his years, to such a life as this; and should frankly declare that he chose to go out of the world, because he found nothing in it worth living for. 44. Yet it is certain there is business to be done: And many we find in all places (not to speak of the vulgar, the drudges of the earth) who are continually employed therein. Are you of that number? Are you engaged in trade, or some other repu table employment? I suppose, profitable too; for you would not spend your time and labour and thought for nothing. You are then making your fortune; you are getting money. True; but money is not your ultimate end.

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.

Thus all the Prophets testify against them: “The Lord looked for judgment, but behold oppression; for righteousness, but behold a cry.” (Isaiah v. 7.) “Thou hast taken usury and increase; thou hast greedily gained of thy neighbour by extortion.--Behold, I have smitten my hand at thy dishonest gain which thou hast made.” (Ezekiel xxii. 12, 13.) “The balances of deceit are in Jacob’s hand; he loveth to oppress.” (Hosea xii. 7.) “Are there not yet the scant measure that is abominable, the wicked balances, and the bag of deceitful weights?” (Micah vi. 10, 11.) “He that departeth from evil maketh himself a prey. And the Lord saw it, and it dis pleased him, that there was no judgment.” (Isaiah lix. 15.) “The wicked devoureth the man that is more righteous than he. They take up all of them with the angle, they catch them in their net, and gather them in their drag.” (Hab. i. 13, 15.) “They covet fields, and take them by violence; and houses, and take them away.” (Micah ii. 2.) They “pull off the robe with the garment from them that pass by securely.” (Verse 8.) “They have dealt by oppression with the stranger; they have vexed the fatherless and the widow.” (Ezekiel xxii. 7.) “The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy: Yea, they have oppressed the stranger wrongfully.” (Verse 29.) “Their works are works of iniquity, and the act of violence is in their hands.” (Isaiah lix. 6.) “Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter.” (Verse 14.) 10. Truth indeed was fallen, as well as justice: “Every mouth,” saith Isaiah, “speaketh folly.” (ix. 17.) “This is a rebellious people, lying children.” (xxx. 9.) Their “lips have spoken lies and muttered perverseness. None calleth for justice, nor any pleadeth for truth: They trust in vanity, and speak lies.” (lix. 3, 4.) This occasioned that caution of Jeremiah: “Take ye heed every one of his neighbour, and trust ye not in any brother; for every brother will utterly supplant, and every neighbour will walk with slanders. And they will deceive every one his neighbour, and will not speak the truth; they have taught their tongue to speak lies, and weary themselves to commit iniquity.” (ix. 4, 5.) 11.

I had once designed to consider all the oaths which are cus tomarily taken by any set of men among us. But I soon found this was a work too weighty for me; so almost in inft nitum are oaths multiplied in England: I suppose, to a degree which is not known in any other nation in Europe. What I now propose is, to instance only in a few, (but those notof small importance,) and to show how amazingly little regard is had to what is solemnly promised or affirmed before God. 6. This is done in part to my hands by a late author. So far as he goes, I shall little more than transcribe his words:-- “When a Justice of Peace is sworn into the commission, he makes oath,-‘that he shall do equal right to the poor and to the rich, after his cunning, wit, and power, and after the laws and customs of the realm and statutes thereof made, in all arti cles in the King’s commission to him directed.” What those articlesare, you will find in thefirst Assignavimus of the commis sion: ‘We have assigned you and every one of you, jointly and severally, to keep, and cause to be kept, all ordinances and statutes made for the quiet rule and government of our people, in all and every the articles thereof, according to the force, form, and effect of the same, and to chastise and punish all persons. offending against any of them, according to the form of those statutes and ordinances.’ So that he is solemnly sworn to the execution of all such statutes as the legislative power of the nation has thought fit to throw upon his care. Such are all those (among others) made against drunkenness, tippling, pro fane swearing, blasphemy, lewd and disorderly practices, and profanation of the Lord's day. And it is hard to imagine how a Justice of Peace can think himself more concerned to suppress riots or private quarrels, than he is to levy twelve-pence on a profane swearer, five shillings on a drunkard, ten shillings on the public-house that suffers tippling, or any other penalty which the law exacts on vice and immorality. The same oath binds him both to one and the other, laying an equal obligation on his conscience.

Would you yourself account it an honour or a reproach, to be ranked among those of whom it is said, “These are they which are not defiled with women: For they are virgins?” And how numerous are they now, even among such as are accounted men of honour and probity, “who are as fed horses, everyone neighing after his neighbour's wife!” But as if this were not enough, is not the sin of Sodom, too, more common among us than ever it was in Jerusalem? Are not our streets beset with those monsters of uncleanness, who “burn in their lust one toward another,” whom God hath “given up to a reprobate mind, to do those things which are not convenient?” O Lord, thy compassions fail not: Therefore we are not consumed. 20. Neither do we yield to them in injustice, any more than uncleanness. How frequent are open robberies among us! Is not “the act of violence ’’ even “in our streets?” And what laws are sufficient to prevent it? Does not theft of various kinds abound in all parts of the land, even though death be the punishment of it? And are there not among us, who “take usury and increase,” who “greedily gain of their neighbour by extortion?” yea, whole trades which subsist by such extortion as was not named either among the Jews or Heathens? “Is there not ” yet “the scant measure, the wicked balances, and the bag of deceitful weights?” beside the thousand nameless ways of over-reaching and defrauding, the craft and mystery of every trade and profession. It were an endless task to descend to particulars, to point out in every circumstance, how not only sharpers and gamesters, (those public nuisances, those scandals to the English nation,) but high and low, rich and poor, men of character, and men of none, in every station of public or private life, “have corrupted themselves,” and generally applaud them selves, and count it policy and wisdom so to do; so that if gain be at hand, they care not though “justice stand afar off; ” so that “he which departeth from evil,” which cometh not into their secret, still “maketh himself a prey;” and “the wicked” still “devoureth the man that is more righteous than he.” And what redress?

It were an endless task to descend to particulars, to point out in every circumstance, how not only sharpers and gamesters, (those public nuisances, those scandals to the English nation,) but high and low, rich and poor, men of character, and men of none, in every station of public or private life, “have corrupted themselves,” and generally applaud them selves, and count it policy and wisdom so to do; so that if gain be at hand, they care not though “justice stand afar off; ” so that “he which departeth from evil,” which cometh not into their secret, still “maketh himself a prey;” and “the wicked” still “devoureth the man that is more righteous than he.” And what redress? Suppose a great man to oppress the needy; suppose the rich grinds the face of the poor; what remedy against such oppression can he find in this Christian country? If the one is rich and the other poor, doth not justice stand afar off? And is not the poor under the utmost improbability (if not impossibility) of obtaining it? Perhaps the hazard is greater among us, than either among Jews, Turks, or Heathens. For example: Suppose a great man, with or without form of law, does wrong to his poor neighbour. What will he do? sue his lordship at common law P have the cause tried at the next Sessions or Assizes? Alas! your own neighbours, those who know the whole case, will tell you, “You are out of your senses.” “But twelve good men and true will do me justice.” Very well; but where will you find them;--men unbiassed, incapable of corruption, superior both to fear and favour, to every view, whether of gain or loss? But this is not all; they must not only be good and true, but wise and under standing men. Else how easy is it for a skilful Pleader to throw a mist before their eyes? even supposing too the Judge to be quite impartial, and proof against all corruption. And should all these circumstances concur, (of which I fear there are not many precedents) supposing a verdict is given in your favour, still you have gained nothing. The suit is removed into a higher court, and you have all your work to begin again. Here you have to struggle with all the same difficul ties as before, and perhaps many new ones too.

Here you have to struggle with all the same difficul ties as before, and perhaps many new ones too. However, if you have money enough, you may succeed; but if that fails, your cause is gone. Without money, you can have no more law; poverty alone utterly shuts out justice. But “cannot an honest Attorney procure me justice?” An honest Attorney ! Where will you find one? Of those who are called exceeding honest Attorneys, who is there that makes any scruple,-- (1) To promote and encourage needless suits, if not unjust Ones too : (2.) To defend a bad cause, knowing it so to be,-- By making a demur, and then withdrawing it; By pleading some false plea, to the plaintiff’s declaration; By putting in an evasive answer to his bill; By protracting the suit, if possible, till the plaintiff is ruined: (3.) To carry a cause not amounting to ten shillings into Westminster-Hall, by laying it in his declaration as above forty: (4.) To delay his own client's suit knowingly and wilfully, in order to gain more thereby: (5.) To draw himself the pleadings or conveyances of his client, instead of giving them to be drawn by able Counsel: (6) To charge his client with the fees which should have been given to such Counsel, although they were not given: (7.) To charge for drawing fair copies, where none were drawn : (8.) To charge fees for expedition given to clerks, when not one farthing has been given them: (9.) To send his clerk a journey (longer or shorter) to do business with or for different persons; and to charge the horse hire and expense of that journey to every person severally: (10.) To send his clerk to Westminster, on the business of ten (it may be) or twenty persons, and to charge each of these twenty for his attendance, as if he had been sent on account of one only : (11.) To charge his own attendance in like manner: And, (12.) To fill up his bill with attendances, fees, and term fees, though his client is no whit forwarder in his cause ? This is he that is called an honest Attorney ! How much homester is a pickpocket! But there is a Magistrate whose peculiar office it is to redress the injured and oppressed.

But there is a Magistrate whose peculiar office it is to redress the injured and oppressed. Go, then, and make trial of this remedy; go, and tell your case to the Lord Chancellor. Hold; you must go on regularly; you must tell him your case in form of law, or not at all. You must therefore file a bill in Chancery, and retain a Lawyer belonging to that court. “But you have already spent all you have; you have no money.” Then I fear you will have no justice. You stumble at the threshold. If you have either lost or spent all, your cause is nought; it will not cven come to a hearing. So, if the oppressor has secured all that you had, he is as safe as if you was under the earth. 1. Now, what an amazing thing is this ! The very greatness of the villany makes it beyond redress! But suppose he that is oppressed has some substance left, and can go through all the Courts of Justice, what parallel can we find among Jews, Turks, or Heathens, for either the delays or the expense attend ing it? With regard to the former, how monstrous is it, that in a suit relating to that inheritance which is to furnish you and your family with food and raiment, you must wait month after month, perhaps year after year, before it is determined whether it be yours or not ! And what are you to eat or to wear in the mean time? Of that the Court takes no cognizance! Is not this very delay (suppose there were no other grievance attend ing the English course of law) wrong beyond all expression? contrary to all sense, reason, justice, and equity? A capital cause is tried in one day, and finally decided at once. And “is the life less than meat; or the body of less concern than rai ment?” What a shameless mockery of justice, then, is this putting off pecuniary causes from term to term, yea, from year to year! With regard to the latter: A man has wronged me of a hun dred pounds. I appeal to a Judge for the recovery of it.

I appeal to a Judge for the recovery of it. How astonishing is it that this Judge himself cannot give me what is my right, and whatevidently appears so to be, unless I first give, perhaps, one half of the sum to men I neversaw beforein my life! 22. I have hitherto supposed that all causes, when they are decided, are decided according to justice and equity. But is it so P Ye learned in the law, is no unjust sentence given in your Courts? Have not the same causes been decided quite opposite ways? one way this term, just the contrary the next? Perhaps one way in the morning, (this I remember an instance of) and another way in the afternoon. How is this? Is there no justice left on earth; no regard for right or wrong? Or have causes been puzzled so long, that you know not now what is either wrong or right; what is agreeable to law, or contrary to it? I have heard some of you frankly declare, that it is in many cases next to impossible to know what is law, and what is not. So are your folios of law multiplied upon you, that no human brain is able to contain them; no, nor any consistent scheme or abstract of them all. But is it really owing to ignorance of the law (this is the most favourable supposition) that so few of you scruple taking fees on either side of almost any cause that can be conceived; and that you generally plead in the manner you do on any side of any cause; rambling to and fro in a way so abhorrent from common sense, and so utterly foreign to the question? I have been amazed at hearing the pleadings of some eminent Coun sel; and when it has fallen out that the Pleader on the other side understood only the common rules of logic, he has made those eminent men appear either such egregious knaves, if they could help it, or such egregious blockheads, if they could not, that one would have believed they would show their face there no more. Meantime, if there be a God that judgeth righteously, what horrid insults upon him are these ! “Shall I not visit for these things, saith the Lord? Shall not my soul be avenged on such a nation as this?” 23.

Shall not my soul be avenged on such a nation as this?” 23. There is one instance more of (I know not what to term it) injustice, oppression, sacrilege, which hath long cried aloud in the ears of God. For among men, who doth hear? I mean the management of many of those who are entrusted with our public charitics. By the pious munificence of our forefathers we have abundance of these of various kinds: But is it not glaringly true, (to touch only on a few generals,) that the managers of many of them either (1.) do not apply the bene faction to that use for which it was designed by the benefactor; or (2.) do not apply it with such care and frugality as in such a case are indispensably required; or (3.) do not apply the whole of the benefaction to any charitable use at all; but secrete part thereof, from time to time, for the use of themselves and their families; or, lastly by plain barefaced oppression, exclude those from having any part in such benefaction, who dare (though with all possible tenderness and respect) set before them the things that they have done? Yet Brutus is an honourable man: So are they all: All honourable men 1 And some of them had in esteem for religion; accounted pat terns both of honesty and piety But God “seeth not as man seeth.” He “shall repay them to their face;” perhaps even in the present world. For that scripture is often still fulfilled: “This is the curse that goeth forth over the face of the whole earth. I will bring it forth, saith the Lord of Hosts, and it shall enter into the house of the thief,” (such he is, and no better, in the eyes of God, no whit honester than a highway man,) “and it shall remain in the midst of the house, and shall consume it, with the timber thereof, and the stones thereof.” 24. And is not truth, as well as “justice, fallen in our streets?” For who “speaketh the truth from his heart?” Who is there that makes a conscience of speaking the thing as it is, whenever he speaks at all? Who scruples the telling of offi cious lies? the varying from truth, in order to do good?

Neither do ye kindle fire on my altar for nought. I have no pleasure in you, saith the Lord of Hosts.” Yea, are there not those, at this day, (O that I might be found to fear where no fear is !) who “make themselves fat with the chiefest of all the offerings of Israel?” Are there not those who now “enlarge their desire as hell; who are as death, and cannot be satisfied?” who, though they want neither food to eat nor raiment to put on, yet seek more and more preferment? who are continually studying to “join house to house, and to lay field to field;” to grow rich in the service of that Master who himself “had not where to lay his head?” Is it not to these that those dreadful words belong, enough to cause the ears of him that heareth to tingle: “They are greedy dogs, which never can have enough; they all look to their own way,” (not the way of their Lord,) “every one for his gain, from his quarter?” Is it strange, if among these there should be some who are cruel, oppressive men; inasmuch as covetousness knows no mercy, nor can a lover of money be a lover of his neighbour? Have not some been known even to “grind the face of the poor?” to strip, rather than clothe, the naked? some, who, while they cried out, “as the horse-leech, Give, give,” would take, if it was not given; like those of old, who said, “Thou shalt give it me now, and if not, I will take it by force;” or those spoken of by Micah, “The Prophets bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.” Very great is the sin of these men before the Lord. If there be ten such now in the land, may God smite them this day with terror and astonish ment, that they may have no rest in their bones till their sin is done away ! 34. Are you as watchful and zealous to gain souls, as those are to gain the gold that perisheth?

Very well; but she is not too strict to lay out fourscore guineas in a repeating watch. Another would not for the world wear any lace; no, not an edging round her cap: But she will wear point, and sees no harm in it at all, though it should be of twelve times the price. In one kind of apron or handkerchief she dares not lay out twenty shillings; but in another sort lays out twenty pounds. And what multitudes of you are very jealous, as to the colour and form of your apparel, (the least important of all the circumstances that relate to it,) while in the most important, the expense, they are without any concern at all! They will not put on a scarlet or crimson stuff, but the richest velvet, so it be black or grave. They will not touch a coloured riband; but will cover themselves with a stiff silk from head to foot. They cannot bear purple; but make no scruple at all of being clothed in fine linen; yea, to such a degree, that the linen of the Quakers is grown almost into a proverb. Surely you cannot be ignorant, that the sinfulness of fine apparel lies chiefly in the expensiveness: In that it is robbing God and the poor; it is defrauding the fatherless and widow; it is wasting the food of the hungry, and withholding his raiment from the naked to consume it on our own lusts. 7. Let it not be said that this affects only a few among you, and those of the younger and lighter sort. Yes, it does your whole body: For why do you, who are older and graver, suffer such things? Why do ye not vehemently reprove them; and if they repent not, in spite of all worldly considerations, expel them out of your society? In conniving at their sin, you make it your own; you, especially, who are Preachers. Do you say, “They cannot bear it; they will not hear?” Alas! into what state, then, are ye fallen | But whether they will bear it or not, what is that to thee? 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.

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? And how unhappily do you agree with us in practising the very vices which you condemn ! And yet you acknowledge, (nay, and frequently contend for this with a peculiar earnestness,) that every Christian is called to be “zealous of good works,” as well as to “deny himself and take up his cross daily.” How, then, do you depart from your own principles, when you are gluttons, drunk ards, or epicures? when you live at your ease, in all the ele gance and voluptuousness of a plentiful fortune? How will you reconcile the being adorned with gold, arrayed in purple and fine linen, and faring sumptuously every day, with the “deny ing yourself and taking up your cross daily?” Surely, while you indulge the desire of the flesh, the desire of the eye, and the pride of life, the excellent rules of self-denial that abound in your own writers leave you of all men most inexcusable. 12. Neither can this self-indulgence be reconciled with the being “zealous of good works.” For by this needless and continual expense, you disable yourself from doing good. You bind your own hands. You make it impossible for you to do that good which otherwise you might. So that you injure the poor in the same proportion as you poison your own soul. You might have clothed the naked; but what was due to them was thrown away on your costly apparel. You might have fed the hungry, entertained the stranger, relieved them that were sick or in prison; but the superfluities of your own table swallowed up that whereby they should have been profited. And so this wasting of thy Lord’s goods is an instance of complicated wickedness; since hereby thy poor brother perisheth, for whom Christ died. I will not recommend to you either the writings or examples of those whom you account heretics: (Although some of these, if you could view them with impartial eyes, might “provoke you to jealousy: ”) But O that God would write in your hearts the rules of self-denial and love laid down by Thomas à Kempis!

It was reasonable to believe that he would have risen long ago and maintained his own cause, either by sending the famine or pestilence among us, or by pouring out his fury in blood. And many wise and holy men have frequently declared that they daily expected this; that they daily looked for the patience of God to give place, and judgment to rejoice over mercy. 4. Just at this time, when we wanted little of “filling up the measure of our iniquities,” two or three Clergymen of the Church of England began vehemently to “call sinners to re pentance.” In two or three years they had sounded the alarm to the utmost borders of the land. Many thousands gathered together to hear them; and in every place where they came, many began to show such a concern for religion as they never had done before. A stronger impression was made on their minds, of the importance of things eternal, and they had more earnest desires of serving God than they had ever had from their earliest childhood. Thus did God begin to draw them toward himself, with the cords of love, with the bands of a man. Many of these were in a short time deeply convinced of the number and heinousness of their sins. They were also made throughly sensible of those tempers which are justly hateful to God and man, and of their utter ignorance of God, and entire inability, either to know, love, or serve him. At the same time, they saw in the strongest light the insignificancy of their out side religion; nay, and often confessed it before God, as the most abominable hypocrisy. Thus did they sink deeper and deeper into that repentance, which must ever precede faith in the Son of God. And from hence sprung “fruits meet for repentance.” The drunkard commenced sober and temperate; the whoremonger abstained from adultery and fornication; the unjust from oppression and wrong. He that had been accustomed to curse and swear for many years, now swore no more. The sluggard began to work with his hands, that he might eat his own bread. The miser learned to deal his bread to the hungry, and to cover the naked with a garment. Indeed, the whole form of their life was changed: They had “left off doing evil, and learned to do well.” 5.

It is scarce possible to describe the outrages they committed; only they left them they plundered alive. While they were plundering John Turner's house, he waded through the brook, to try if he could save some of his goods, which one David Garington was carrying away: Upon which Garington told him, it would be the same here as it was in Ireland; for there would be a massacre very quickly; and he wished it was now. 13. About eleven o’clock, Sarah, the wife of John Sheldon, being told the mob was coming to her house, went and met them at the gate. She asked John Baker, their captain, what they were come for. He answered, if she would have nothing more to do with these people, not a pennyworth of her goods should be hurt. She made no reply. Then they broke the door open, and began breaking and plundering the goods. One coming out with a fire-shovel, she begged him not to take it away. He swore, if she spoke another word, he would beat her brains out. John Sheldon was this while helping Thomas Parkes to hide his goods, though he knew by the noise they were breaking his own to pieces. Between two and three he came to his house with William Sitch. William asked Sarah how she did, saying, for his part, he took joyfully the spoiling of his goods. She an swered, that, seeing so much wickedness, she could not rejoice; but she blessed God she could bear it patiently, and found not the least anger in her. John Sheldon seeing the spoil they had made, smiled and said, “Here is strange work.” His wife told him, if she had complied with their terms, not one pennyworth would have been hurt. He replied, that if she had complied to deny the truth, and he had found his goods whole on that account, he should never have been easy as long as he lived; but he blessed God that she had rather chosen to suffer wrong. I believe every reasonable man will allow, that nothing can possibly excuse these proceedings; seeing they are open, bare faced violations both of justice and mercy, and of all laws divine and human. III. l. I suppose no Protestant will undertake to defend such proceedings, even toward the vilest miscreants.

But suppose field-preaching to be, in a case of this kind, ever so expedient or even necessary, yet who will contest with us for this province? May we not enjoy this quiet and unmo lested ? Unmolested, I mean, by any competitors: For who is there among you, brethren, that is willing (examine your own hearts) even to save souls from death at this price? Would not you let a thousand souls perish, rather than you would be the instruments of rescuing them thus? I do not speak now with regard to conscience, but to the inconveniences that must OF REASON AND It ELIGION, 23] accompany it. Can you sustain them, if you would 9 Can you bear the summer sun to beat upon your naked head? Can you suffer the wintry rain or wind, from whatever quarter it blows? Are you able to stand in the open air without any covering or defence when God casteth abroad his snow like wool, or scattereth his hoar-frost like ashcs? And yet these are some of the smallest inconveniences which ac company field-preaching. Far beyond all these, are the contra diction of sinners, the scoffs both of the great vulgar and the small; contempt and reproach of every kind; often more than verbal affronts, stupid, brutal violence, sometimes to the hazard of health, or limbs, or life. Brethren, do you envy us this honour? What, I pray, would buy you to be a field-preacher? Or what, think you, could induce any man of common sense to continue therein one year, unless he had a full conviction in himself that it was the will of God concerning him ? Upon this conviction it is (were we to submit to these things on any other motive whatsoever, it would furnish you with a better proof of our distraction than any that has yet been found) that we now do, for the good of poor souls, what you cannot, will not, dare not do: And we desire not that you should. 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 hurt them, if you cannot help. (5) Expect no thanks from man. 4. They met together at six every Thursday morning; con sulted on the business which came before them; sent relief to the sick, as every one had need; and gave the remainder of what had been contributed each week to those who appeared to be in the most pressing want. So that all was concluded within the week; what was brought on Tuesday being constantly expended on Thursday. I soon had the pleasure to find, that all these temporal things were done with the utmost faithfulness and exactness; so that my cares of this kind were at an end. I had only to revise the accounts, to tell them if I thought anything might be amended, and to consult how deficiencies might be supplied from time to time; for these were frequent and large, (so far were we from abundance,) the income by no means answering the expenses. But that we might not faint, some times we had unforeseen helps in times of the greatest perplex ity. At other times we borrowed larger or smaller sums: Of which the greatest part has since been repaid. But I owe some hundred pounds to this day. So much have I gained by preach ing the gospel ! XI. 1. But it was not long before the Stewards found a great difficulty with regard to the sick. Some were ready to perish before they knew of their illness; and when they did know, it was not in their power (being persons generally employed in trade) to visit them so often as they desired. 2. When I was apprized of this, I laid the case at large before the whole society; showed how impossible it was for the Stewards to attend all that were sick in all parts of the town; desired the Leaders of classes would more carefully inquire, and more constantly inform them, who were sick; and asked, “Who among you is willing, as well as able, to supply this lack of service?” 3. The next morning many willingly offered themselves. I chose six-and-forty of them, whom I judged to be of the most tender, loving spirit; divided the town into twenty-three parts, and desired two of them to visit the sick in each division. 4.

4. It is the business of a Visitor of the sick, To see every sick person within his district thrice a week. To inquire into the state of their souls, and to advise them as occasion may require. To inquire into their disorders, and pro cure advice for them. To relieve them, if they are in want. To do any thing for them, which he (or she) can do. To bring in his accounts weekly to the Stewards.” Upon reflection, I saw how exactly, in this also, we had copied after the primitive Church. What were the ancient Deacons? What was Phebe the Deaconess, but such a Visitor of the sick? 5. I did not think it needful to give them any particular rules beside these that follow : (1.) Be plain and open in dealing with souls. (2.) Be mild, tender, patient. (3.) Be cleanly in all you do for the sick. (4.) Be not nice. 6. We have ever since had great reason to praise God for his continued blessing on this undertaking. Many lives have been saved, many sicknesses healed, much pain and want prevented or removed. Many heavy hearts have been made glad, many mourners comforted: And the Visitors have found, from Him whom they serve, a present reward for all their labour. XII. 1. But I was still in pain for many of the poor that were sick; there was so great expense, and so little profit. And * The Leaders now do this. first, I resolved to try, whether they might not receive more benefit in the hospitals. Upon the trial, we found there was indeed less expense, but no more good done, than before. I then asked the advice of several Physicians for them; but still it profited not. I saw the poor people pining away, and several families ruined, and that without remedy. 2. At length I thought of a kind of desperate expedient. “I will prepare, and give them physic myself.” For six or seven and twenty years, I had made anatomy and physic the diversion of my leisure hours; though I never properly studied them, unless for a few months when I was going to America, where I imagined I might be of some service to those who had no regular Physician among them. I applied to it again.

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

(1.) In November, 1738, two or three persons who desired “to flee from the wrath to come,” and then a few more, came to me in London, and desired me to advise and pray with them. I said, “If you will meet me on Thursday night, I will help you as well as I can.” More and more then desired to meet with them, till they were increased to many hundreds. The case was afterwards the same at Bristol, Kingswood, Newcastle, and many other parts of England, Scotland, and Ireland. It may be observed, the desire was on their part, not mine. My desire was, to live and die in retirement. But I did not see that I could refuse them my help, and be guiltless before God. Here commenced my power; namely, a power to appoint when, and where, and how they should meet; and to remove those whose lives showed that they had not a desire “to flee from the wrath to come.” And this power remained the same, whether the people meeting together were twelve, or twelve hundred, or twelve thousand. (2.) In a few days some of them said, “Sir, we will not sit under you for nothing; we will subscribe quarterly.” I said, “I will have nothing; for I want nothing. My Fellowship sup plies me with all I want.” One replied, “Nay, but you want a hundred and fifteen pounds to pay for the lease of the Foun dery; and likewise a large sum of money to put it into repair.” On this consideration, I suffered them to subscribe. And when the society met, I asked, “Who will take the trouble of receiv ing this money, and paying it where it is needful?” One said, “I will do it, and keep the account for you.” So here was the first Steward. Afterwards, I desired one or two more to help me, as Stewards, and, in process of time, a greater number. Let it be remarked, it was I myself, not the people, who chose these Stewards, and appointed to each the distinct work wherein he was to help me, as long as I desired. And herein I began to exercise another sort of power; namely, that of appointing and removing Stewards. (3.) After a time a young man, named Thomas Maxfield, came and desired to help me as a son in the gospel.

(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?

But how can we secure their sitting apart there? A. I must do it myself. If I come into any new House, and see the men and women together, I will immediately go out. I hereby give public notice of this: Pray let it be observed. Q. 66. But there is a worse indecency than this creeping in among us,--talking in the preaching-houses, before and after service. How shall this be cured ? A. Let all the Preachers join as one man, and the very next Sunday they preach in any place, enlarge on the impropriety of talking before or after service, and strongly exhort them to do it no more. In three months, if we are in earnest, this vile practice will be banished out of every Methodist congre gation. Let none stop till he has carried his point. Q. 67. Is there not another shocking indecency frequently practised by filthy men against the wall of a preaching-house; enough to make any modest woman blush? A. There is: But I beg any one who sees another do this will give him a hearty clap on the back. Q. 68. Complaint has been made that sluts spoil our houses. How may we prevent this? A. Let none that has spoiled one, ever live in another. But what a shame is this! A Preacher's wife should be a pattern of cleanliness in her person, clothes, and habitation. Let nothing slatternly be seen about her; no rags, no dirt, no litter. And she should be a pattern of industry; always at work, either for herself, her husband, or the poor. I am not willing any should live in the Orphan-House at Newcastle, or any preaching-house, who does not conform to this rule. Q. 69. It has been complained also, that people crowd into the Preachers' houses, as into coffee-houses, without any invita tion. Is this right? A. It is utterly wrong. Stop it at once. Let no person come into the Preacher's house, unless he wants to ask a question. Q. 70. May any new preaching-houses be built? A. Not unless, (1.) They are proposed at the Conference: No, nor (2.) Unless two-thirds of the expense be subscribed. And if any collection be made for them, it must be made between the Conference and the beginning of February. Q. 71.

- 15. Allow that, in doing this, they have some particularities of opinion, (for humanum est errare et nescire,”) or some little, odd customs, which you do not conceive to be grounded upon • It is the lot of humanity to be ignorant of many things, and liable to error.-EDIT. strict-reason, yet so long as neither those customs nor those opinions prevent the advancement of that great end, ought you not, as areasonableman, to rejoice in theincrease of solid virtue? especially when you consider, that they do not impose their own opinions on other men; that (whatever they are) they think and let think, and condemn no man barely for his opinion; nei ther blame you for not regarding those little prudential rules which many observe by their own full and free consent. 16. Ought not every lover of mankind to have something more than a common regard for those who both labour and suffer reproach, in order to promote that love in every place; and to remove every method of speaking or acting, every temper, contrary to love? Ought not you who are truly moral men, (a lovely and venerable character,) to have some value for those who spend and are spent to advance genuine morality? who spare no pains, if by any means they may induce any of their countrymen, in any part of the nation, to practise justice, mercy, and truth, in all their intercourse with each other? to behave in every circumstance and relation according to those eternal rules, invariably observing the royal law, “Thou shalt love thy neighbour as thyself;” and, “Whatsoever ye would that men should do unto you, even so do unto them.” 17. If you are a lover of mankind, must you not sympathize with those who suffer evil in various kinds, for this very thing, because they do good to mankind, looking for no reward on this side heaven? As to the idle tale of their laying up treasures on earth, it neither agrees with fact nor reason. Not with fact; for it is notorious, that those who before piqued themselveson owing no man anything, are now indebted in larger sums, than, humanly speaking, they can ever pay. Not with reason; for if riches had been their aim, they would have sought out the rich, not the poor; not the tinners in Cornwall, the colliers of Kingswood, the keelmen in Newcastle-upon-Tyne.

9. You go on : “It is the most charitable supposition we can make, that many of the cases you have mentioned in your Journals, and some of which have been represented above, are of this kind,” that is, instances of madness. (Second Letter, p. 138.) O tender charity | But cannot your charity reach one hair's breadth farther than this? No: For “otherwise” (that is,if those persons were not mad) “the presumption and despair are terrible indeed.” But what, if you were to suppose John Haydon (to instance in one) was not mad, but under a tempor ary possession; and that others were deeply convinced of sin, and of the wrath of God abiding on them? I should think this supposition (be it true or false) was full as charitable as the other. I said, “I cannot find one such instance to this day.” You reply, “Yet once you could not but be under some concern with regard to one or two persons, who seemed to be indeed lunatic, as well as sore vexed.” So they seemed; but it soon appeared they were not. The very next paragraph mentions, that one of these, within a few hours, was “filled with the spirit of love, and of a sound mind.” (Vol. I. p. 231.) But you are resolved, come what will, to carry this point; and so add, “Toward the end of your Farther Appeal, (First Part, p. 131,) you say, you have seen one instance of real, lasting madness. This was one whom you took with you to Bristol, who was afterwards prejudiced against you, and began a vehement invective both against your person and doctrines. In the midst of this he was struck raving mad.” Add, “And so he continued till his friends put him into Bedlam; and probably laid his madness to my charge.” If they did not, it is now done to their hands. 10. “As to the cure of these fits, I observed,” (so you, p.

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. Presently the rain ceased, the moon broke out, and a friendly man overtook me, who set me on his own horse, and walked by my side, till we came to Mr. Gambold's door.” (Ibid. p. 298.) Here you remark, “If you would not have us look on this as miraculous, there is nothing in it worthy of being related.” It may be so; let it pass then as a trifle not worth relating: But still it is no proof of enthusiasm. For I would not have you look on it as miraculous. I do not myself look upon it as such ; but as a signal instance of God's particular provi dence over all those who call upon him. 9. “In the same spirit of enthusiasm,” (you go on, citing this as a fourth instance,) “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 wasthe hand of God that was upon him.’” (Remarks, p. 66.) I do; but I do not say, as a judgment from God for opposing me: That yousay for me. “Again, you tell us of ‘one who was exceeding angryat those who pretended to be in fits; and was just going to kick one of them out of the way, when shedropped down herself, and wasin violent agonies for an hour.” And you say you ‘left her under a deep sense of the just judgment of God.” So she termed it; and so I believe it was. But observe, not for opposing me. “Again, you mention, “as an awful providence, the case of a poor wretch, who was last week cursing and blaspheming, and had boasted to many that he would come again on Sunday, and no man should stop his mouth then.” His mouth was stopped before, in the midst of the most horrid blasphemies, by asking him, if he was stronger than God.

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 Chris tians, 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. W.” (Page 198.) (1.) And, First: “He has no mercy on his opposers. They pass with him under no other title, than that of the devil’s ser vants, and the devil’s children.” (Ibid.) This is far from true. Many have opposed and do oppose me still, whom I believe to be children and servants of God. “We have seen him dis patching the principal of these children of the devil, without mercy, to their father.” (Page 199.) No, not one. This has been affirmed over and over, but never proved yet. I fling about no exterminating judgments of God; I call down no fire from heaven. “But it would be for the credit of these new saints, to distinguish between rage and zeal.” That is easily done. Rage is furious fire from hell; zeal is loving fire from heaven. (2.) “If what has been said above does not suffice, turn again to Mr. W.’s Journals: ‘Mr. S., while he was speak ing to the society against my brother and me, was struck raving mad.’” (Page 200.) He was so, before a hundred witnesses; though I was the last to believe it. “But, it seems, God is at length entreated for him, and has restored him to a sound mind.” And is my relating this fact an instance of “dooming men to perdition?” (3.) “John Haydon cried aloud, ‘Let the world see the just judgment of God.” (Page 201.) He did. But let John Haydon look to that. It was he said so, not I. (4.) “I was informed of an awful providence. A poor wretch, who was here the last week, cursing and blaspheming, and labour ing with all his might to hinder the word of God, had after wards boasted, he would come again on Sunday, and no man should stop his mouth then.

xiii. 8, &c.)” “The common opinion is, that this respects another life, as he enforceshis argument by this observation: “Now we see through a glass darkly; but then face to face: Now we know in part; but then shall we know, even as also we are known.” (Page 99.) “But the Apostle means, charity is to accompany the Church in all its stages; whereas prophecy and all the rest are only bestowed during its infant state, to support it against the delusions and powers of darkness.” (Page 100.) “The Corinthians abounded in these gifts, but were wanting in charity. And this the Apostle here exposes, by proving charity to be superior to them all, both in its qualities and dura tion. The three first verses declare that the other gifts are use less without charity. The next four specify the qualities of charity; the remaining six declare its continuance: “Charity 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. In the next verse he gives the reason: ‘For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away: 'That is, when that Christian life, the lines of which are marked out by the gospel, shall arrive to its full vigour and maturity, then the temporary aids, given to sub due prejudice, and to support the weak, shall, like scaffolding, be removed. In other words, when that Christian life, wherein the Apostles and first Christians were but infants, shall arrive to its full vigour and maturity in their successors, then miracles shall cease.” (Page 102.) But I fear that time is not yet come. I doubt, none that are now alive enjoy more of the vigour and maturity of the Christian life than the very first Christians did. “To show that the loss of these will not be regretted when the Church has advanced from a state of infancy to manhood,” (alas the day ! Were the Apostles but infants to us?) “he illustrates the case by an elegant similitude: ‘When I was a child, I spake as a child;--but when I became a man, I put away childish things.’ His next remark, concerning the defects of human knowledge, is only an occasional answer to an objec tion.

10. “MARY FULLER, of Cork, deposes, “That on the 30th of June, Butler, at the head of his mob, came between nine and ten at night to the deponent’s shop, with a naked sword in his hand; that he swore he would cleave. the depomont's skull, and immediately made a full stroke at her head; whereupon she was obliged to fly for her life, leaving her shop and goods to the mob, many of which they hacked and hewed with their swords, to her no small loss and damage. “HENRY DUNKLE, joiner, of Cork, deposes, “That on the 30th of June, as he was standing at the widow Fuller’s shop window, he saw Butler, accompanied with a large mob, who stopped before her shop: That after he had grossly abused her, he made a full stroke with his hanger at her head, which must have cleft her in two, had not this deponent received the guard of the hanger on his shoulder: That presently after, the said Butler seized upon this depo ment: That he seized him by the collar with one hand, and with the other held the hanger over his head, calling him all manner of names, and tearing his shirt and clothes: And that, had it not been for the timely assistance of some neigh bours, he verily believes he should have been torn in pieces. “MARGARET TRIMNELL, 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 then 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.” 11. It was not for those who had any regard either to their persons or goods, to oppose Mr. Butler after this.

Of all these, Mr. Williams, Cownly, Reeves, Haughton, Larwood, Skelton, Swindells, Tucker, and Wheatly, you pro nounce in the lump, that they are “a parcel of vagabond, illi terate babblers;” (pages 3,4;) of whom “every body that has the least share of reason must know,” that, though “they amuse the populace with nonsense, ribaldry, and blasphemy, they are not capable of writing orthography or good sense.” Sir, that is not an adjudged case. Some who have a little share of reason, think they are capable both of speaking and writing good sense. But if they are not, if they cannot write or read, they can save souls from death; they can, by the grace of God, bring sinners from darkness to light, and from the power of Satan unto God. 7. But they “made a woman plunder her poor old husband, and another absent herself from her husband and children.” (Pages 24, 25.) Pray, what are their names; where do they live; and how may one come to the speech of them? I have heard so many plausible tales of this kind, which on examina tion vanished away, that I cannot believe one word of this till I have more proof than your bare assertion. 8. So far I have been pleading for others. But I am now called to answer for myself. For “Theophilus and John Wes ley,” 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 fight ing 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 26.) Mal-a propos 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! help!

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.

Tibi parvula res est: Metiri se quemque suo modulo ac pede verum est." If you fall upon people that meddle not with you, without either fear or wit, you may possibly find they have a little more to say for themselves than you was aware of. I “follow peace with all men; ” but if a man set upon me without either rhyme or reason, I think it my duty to defend myself, so far as truth and justice permit. Yet still I am, (if a poor enthusiast may not be so bold as to style himself your brother,) Reverend Sir, Your servant for Christ's sake, LONDON, November 17, 1759. • You are not upon a level with Bishop Warburton. Let every man know his

A Letter to the Rev. Mr. Fleury Source: The Works of John Wesley, Volume 9 (Zondervan) Author: John Wesley --- 1. In June, 1769, I spent two or three days at Waterford. As soon as my back was turned, you valiantly attacked me, I suppose both morning and afternoon. Hearing, when I was there, two or three weeks ago, that you designed me the same favour, I waited upon you at the Cathedral, on Sunday, April 28. You was as good as your word: You drew the sword, and, in effect, threw away the scabbard. You made a furious attack on a large body of people, of whom you knew just nothing. Blind and bold, you laid about you without fear or wit, without any regard either to truth, justice, or mercy. And thus you entertained, both morning and evening, a large con gregation who came to hear “the words of eternal life.” 2. Not having leisure myself, I desired Mr. Bourke to wait upon you the next morning. He proposed our writing to each other. You said, “No; if anything can be said against my Sermons, I expect it shall be printed: Let it be done in a public, not a private way.” I did not desire this; I had much rather it had been done privately. But since you will have it so, I submit. 3. Your text was, “I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.” (Acts xx. 29, 30.) Having shown that St. Paul foresaw these false teachers, you undertake to show, (1.) The mischiefs which they occasioned. (2.) The character of them, and how nearly this concerns a set of men called Methodists. (First Sermon, pp. 1-4.) 4. Against these false teachers, you observe, St. Paul warned the Corinthians, Galatians, Colossians, and Hebrews. (Pages 5-8.) Very true; but what is this to the point? O, much more than some are aware of. This insinuation was, all along, just as if you had said, “I beseech you, my dear hearers, mark the titles he gives to these grievous wolves, false apostles, deceitful workers, and apply them to the Methodist Teachers. There I give them a deadly thrust.” 5. “These are well styled by Christ, ‘ravening wolves;” by St.

It is a mere vulgar errror! I should be extremely glad to prophesy these smooth things too, did not a difficulty lie in the way. As nothing is more frequently or more expressly declared in Scripture, than God’s anger at sin, and his punishing it both temporally and eter nally, every assertion of this kind strikes directly at the credit of the whole revelation. For if there be one falsehood in the Bible, there may be a thousand; neither can it proceed from the God of truth. However, I will weigh all your assertions. And may the God of truth shine on both our hearts! I must premise, that I have no objection to the using the words wrath (or anger) and justice as nearly synonymous; seeing anger stands in the same relation to justice, as love does to mercy; love and anger being the passions (speaking after the manner of men) which correspond with the dis positions of mercy and justice. Whoever therefore denies God to be capable of wrath or anger, acts consistently in denying his justice also. You begin: “(1.) No wrath (anger, vindictive justice) ever was or ever will be in God. If a wrath of God were any where, it must be everywhere.” (Spirit of Prayer, Part I., p. 27.) So it is, as sure as the just God is everywhere. “(2.) Wrath and pain dwell only in the creatures.” (Page28.) Pain is only in creatures. Of wrath, we are to inquire farther. “(3.) To say, God ever punished any creature out of wrath, is as absurd as to say, He began the creation out of wrath.” I conceive, not. It is not as absurd to say, “God is angry at the guilty,” as to say, “God is angry at the innocent.” Now, it is certain, when God began the creation of man, no guilty men were in being. “(4.) He must always will that to his creatures, which he willed at the creation of them.” True; and he willed, at the very creation of men, “to reward every one as his work should be.” “(5.) God is incapable of willing painto any creature, because he is nothing but goodness.” (Page 29.) You mean, because his goodness excludes justice. Nay, that is the very question.

The passages you cite to make it good are one and all such as prove nothing less than the points in question; most of them such as you have palpably maimed, corrupted, and strained to a sense never thought of by the writer; many of them such as are flat against you, and overthrow the very point they are brought to support. What can they think, but that this is the most shocking violation of the Christian rule, “Thou shalt love thy neighbour as thyself;” the most open affront to all justice, and even common humanity; the most glaring insult upon the common sense and reason of mankind, which has lately appeared in the world? If you say, “But I have proved the charge upon Mr. Whitefield;” admit you have, (which I do not allow,) Mr. Whitefield is not the Methodists; no, nor the societies under his care; they are not a third, perhaps not a tenth, part of the Methodists. What then can excuse your ascribing their faults, were they proved, to the whole body? You indict ten men. Suppose you prove the indictment upon one, will you therefore condemn the other nine? Nay, let every man bear his own burden, since every man must give an account of himself to God. I had occasion once before to say to an opponent, “You know not to show mercy.” Yet that gentleman did regard truth and justice. But you regard neither mercy, justice, nor truth. To vilify, to blacken, is your one point. I pray God it may not be laid to your charge 1 May He show you mercy, though you show none ! I am, Sir, Your friend and well-wisher,

I would desire those gentlemen who are so very severe upon the Israelites for killing the children of the Canaanites, at their entrance into the land of Canaan, to spend a few thoughts on this. Not to insist, that the Creator is the absolute Lord and Proprietor of the lives of all his creatures; that, as such, he may at any time, without the least injustice, take away the life which he has given; that he may do this in whatsoever manner, and by whatever instruments, he pleases; and consequently may inflict death on any creature by whom he pleases, without any blame either to him or them;-not to insist, I say, on this, or many other things which might be offered, let us at present fix on this single consideration: The Israelites destroyed the children for some weeks or months; the Greeks and Romans for above a thousand years. The one put them out of their pain at once, doubtless by the shortest and easiest way; the others were not so compas sionate as to cut their throats, but left them to pine away by a lingering death. Above all, the Hebrews destroyed only the children of their enemies; the Romans destroyed their own. O fair pattern indeed ! Where shall we find a parallel to this virtue 2 I read of a modern, who took up a child that fell from its mother’s womb, and threw it back into the flames. (Pure, genuine human nature !) And reason good,--for it was the child of a heretic. But what evil, ye worthies of ancient Rome, did ye find in your own children? I must still say, this is without a parallel even in the Papal history. 16. They were implacable, unmerciful. Witness (one or two instances of ten thousand) poor grey-headed Hannibal, (whom, very probably, had we any other accounts of him than those which were given by his bitterest enemies, we should have reverenced as one of the most amiable of men, as well as the most valiant of all the ancient Heathens,) hunted from nation to nation, and never quitted, till he fell by his own hand. Wit ness the famous suffrage, Delenda est Carthago; “Let Car thage be destroyed.” Why? It was imperii aemula ; “the rival of the Roman glory.” These were open, undeniable evidences of the public, national placability and mercy of the Romans.

I can scarce find one, even in Lucan's account: It does not appear that in the latter part of his life he had even military virtues. What proof did he give of personal courage, in all his war with Caesar? what instances of eminent conduct? None at all, if we may credit his friend Cicero; who complains heavily to Atticus, that he acted like a madman, and would ruin the cause he had undertaken to defend. 18. Let none therefore look for placability or mercy in Pompey. But was there any unmercifulness in Caesar? “Who than Julius hopes to rise More brave, more generous, or more wise?” Of his courage and sense there can be no doubt. And much may be said with regard to his contest with Pompey, even for the justice of his cause; for with him he certainly fought for life, rather than glory; of which he had the strongest convic tion (though he was ashamed to own it) when he passed the Rubicon. Nor can it be doubted but he was often merciful. It is no proof to the contrary that he rode up and down his ranks during the battle of Pharsalia, and cried to those who were engaged with the pretty gentlemen of Pompey’s army, Miles, faciem feri, “Soldiers, strike at the face;” for this greatly shortened the dispute with those who were more afraid of losing their beauty than their lives, and so prevented the effusion of much blood. But I cannot get over (to say nothing of the myriads of common Gauls whom he destroyed) a short sentence in his own Commentaries: Vercingetoria per tormenta necatus. Who was this Vercingetorix? As brave a man, and (considering his years) as great a General, as even Caesar. What was his crime? The love of his parents, wife, children, country; and sacrificing all things in the defence of them. And how did Caesar treat him on this account? “He tortured him to death.” O Roman mercy! Did not Brutus and Cassius avenge Vercingetorix rather than Pompey? How well was Rome represented in the prophetical vision by that beast “dreadful and terrible,” which had “great iron teeth, and devoured, and brake in pieces, and stamped under his feet,” all other kingdoms |- II. 1.

Are they not, one and all, “without God in the world?” having either no knowledge of him at all; no conception of anything he has to do with them, or they with him; or such concep tions as are far worse than none, as make him such a one as themselves. And what are their social virtues? What are their dispositions and behaviour between man and man? Are they eminent for justice, for mercy, or truth? As to mercy, they know not what it means, being continually cutting each other’s throats, from generation to generation, and selling for slaves as many of those who fall into their hands, as on that consideration only they do not murder. Justice they have mone; no courts of justice at all; no public method of re dressing wrong; but every man does what is right in his own eyes, till a stronger than he beats out his brains for so doing. And they have just as much regard to truth; cozening, cheat ing, and over-reaching every man that believes a word they say. Such are the moral, such the intellectual perfections, according to the latest and most accurate accounts, of the present Heathens, who are diffused in great numbers over a fourth part of the known world! 3. It is true, that in the new world, in America, they seem to breathe a purer air, and to be in general men of a stronger understanding, and a less savage temper. Among these, then, we may surely find higher degrees of knowledge as well as virtue. But in order to form a just conception of them, we must not take our account from their enemies; from any that would justify themselves by blackening those whom they seek to destroy. No; but let us inquire of more impartial Judges, concerning those whom they have personally known, the Indians bordering upon our own settlements, from New England down to Georgia. We cannot learn that there is any great difference, in point of knowledge, between any of these, from east to west, or from north to south. They are all equally unacquainted with European learning, being total strangers to every branch of literature, having not the least conception of any part of philosophy, speculative or practical. Neither have they (whatever accounts some have given) any such thing as a regular civil government among them.

There is some moderation and good nature in the Toupinambaltions, who eat no men but their enemies; while we learned and polite and Christian Europeans, like so many pikes and sharks, prey upon everything that we can swallow.” . Are Protestant nations nothing concerned in that humorous but terrible picture, drawn by a late eminent hand?--“He was perfectly astonished (and who would not, if it were the first time he had heard it?) at the historical account I gave him of our affairs during the last century; protesting it was only a heap of conspiracies, rebellions, murders, massacres; the very worst effects that avarice, faction, hypocrisy, perfidiousness, cruelty, rage, madness, hatred, envy, lust, malice, and ambition, could produce. Even in times of peace, how many innocent and excellent persons have been condemned to death or banish ment, by great Ministers practising upon the corruption of Judges, and the malice of factions! How many villains have been exalted to the highest places of trust, power, dignity, and profit! By what methods have great numbers, in all countries, procured titles of honour and vast estates ! Perjury, oppres sion, subornation, fraud, panderism, were some of the most excusable; for many owed their greatness to sodomy or incest; others, to the prostituting of their own wives or daughters; others, to the betraying of their country, or their Prince; more, to the perverting of justice to destroy the innocent.” Well might that keen author add, “If a creature pretending to reason can be guilty of such enormities, certainly the cor ruption of that faculty is far worse than brutality itself.” Now, are Popish nations only concerned in this? Are the Protestants quite clear? Is there no such thing among them (to take one instance only) as “perverting of justice,” even in public courts of judicature? Can it not be said in any Protest ant country, “There is a society of men among us, bred up from their youth in the art of proving, according as they are paid, by words multiplied for the purpose, that white is black, and black is white? For example : If my neighbour has a mind to my cow, he hires a Lawyer to prove that he ought to have my cow from me. I must hire another to defend my right, it being against all rules of law that a man should speak for him self.

fiat, Let nothing be done fraudulently,” and sentences him immediately to pay back part of the price. Now, how many of our tradesmen come up to the heathen standard of honesty? Who is clear of dolus malus, such fraud as the Roman Judge would immediately have con demned? Which of our countrymen would not have sold his corn, or other wares, at the highest price he could 7 Who would have sunk his own market, by telling his customers there would be plenty the next day? Perhaps scarce one in twenty. That one the Heathen would have allowed to be an honest man; and every one of the rest, according to his sen tence, is “no better than a thief or a robber.” I must acknowledge, I once believed the body of English merchants to be men of the strictest honesty and honour. But I have lately had more experience. Whoever wrongs the widow and fatherless, knows not what honour or honesty means. And how very few are there that would scruple this! I could relate many flagrant instances. But let one suffice: A merchant dies in the full course of a very extensive business. Another agrees with his widow, that provided she will recommend him to her late husband’s correspondents, he will allow her yearly such a proportion of the profits of the trade. She does so; and articles are drawn, which she lodges with an eminent man. This emi nent man positively refuses to give them back to her; but gives them to the other merchant, and so leaves her entirely at his mercy. The consequence is, the other says, there is no profit at all; so he does not give her a groat. Now, where is the honesty or honour, either of him who made the agreement, or him who gave back the articles to him? That there is honour, nay, and honesty, to be found in ano ther body of men, among the gentlemen of the law, I firmly believe, whether Attorneys, Solicitors, or Counsellors. But are they not thinly spread? Do the generality of Attorneys and Solicitors in Chancery love their neighbour as themselves, and do to others what (if the circumstances were changed) they would have others do to them? Do the generality of Counsellors walk by this rule, and by the rules of justice, mercy, and truth?

Do the generality of Counsellors walk by this rule, and by the rules of justice, mercy, and truth? Do they use their utmost endeavours, do they take all the care which the nature of the thing will allow, to be assured that a cause is just and good before they undertake to defend it? Do they never knowingly defend a bad cause, and so make themselves accomplices in wrong and oppression? Do they never deliver the poor into the hand of his oppressor, and see that such as are in necessity have not right? Are they not often the means of withholding bread from the hungry, and raiment from the naked, even when it is their own, when they have a clear right thereto, by the law both of God and man? Is not this effectually done in many cases by protracting the suit from year to year? I have known a friendly bill preferred in Chancery by the consent of all parties; the manager assuring them, a decree would be procured in two or three months. But although several years are now elapsed, they can see no land yet; nor do I know that we are a jot nearer the conclusion than we were the first day. Now, where is the honesty of this? Is it not picking of pockets, and no better? A Lawyer who does not finish his client’s suit as soon as it can be done, I cannot allow to have more honesty (though he has more prudence) than if he robbed him on the highway. “But whether Lawyers are or no, sure the Nobility and Gentry are all men of reason and religion.” If you think they are all men of religion, you think very differently from your Master, who made no exception of time or nation when he uttered that weighty sentence, “How difficultly shall they that have riches enter into the kingdom of heaven l’’ And when some who seem to have been of your judgment were greatly astonished at his saying, instead of retracting or soft ening, he adds, “Verily I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” You think differently from St.

Do not you frequently resolve against it, and do not you break those resolutions again and again? Can you help breaking them? If so, why do you not? Are not you prone to “unreasonable desires,” either of pleasure, praise, or money? Do not you catch yourself desiring things not worth a desire, and other things more than they deserve? Are all your desires proportioned to the real intrinsic value of things? Do you not know and feel the contrary? Are not you continually liable to “foolish and hurtful desires?” And do not you frequently relapse into them, knowing them to be such; knowing that they have before “pierced you through with many sorrows?” Have you not often resolved against these desires, and as often broke your resolutions? Can you help breaking them? Do so; help it, if you can; and if not, own your helplessness. Are you throughly pleased with your own life? Nihilna vides quod nolis ? “Do you observe nothing there which you dislike?” I presume you are not too severe a judge here; nevertheless, I ask, Are you quite satisfied, from day to day, with all you say or do? Do you say nothing which you after wards wish you had not said? do nothing which you wish you had not done? Do you never speak anything contrary to truth or love? Is that right? Let your own conscience deter mine. Do you never do anything contrary to justice or mercy? Is that well done? You know it is not. Why, then, do you not amend? Moves, sed nil promoves. You resolve, and resolve, and do just as you did before. Your wife, however, is wiser and better than you. Nay, perhaps you do not think so. Possibly you said once,-- “Thou hast no faults, or I no faults can spy; Thou art all beauty, or all blindness I.” But you do not say so now : She is not without faults; and you can see them plain enough. You see more faults than you desire, both in her temper and behaviour: And yet you cannot mend them; and she either cannot or will not. And she says the very same of you. Do your parents or hers live with you? And do they, too, exercise your patience? Is there nothing in their temper or behaviour that gives you pain?

Very good: Remember, then, an honest man’s word is as good as his bond. You are preparing a receipt, or writing, for a sum of money, which you are going to pay or lend to this honest man. Writ fing ! What need of that? You do not fear he should die soon. You did not once think of it. But you do not care to trust him without it; that is, you are not sure but he is a mere knave. What, your landlord, who is a Justice of Peace; it may be, a Judge; nay, a Member of Parliament; possibly a Peer of the realm ! And cannot you trust this Honourable, if not Right Honourable, man, without a paltry receipt? I do not ask whether he is a whoremonger, an adulterer, a blasphemer, a proud, a passionate, a revengeful man: This, it may be, his nearest friends will allow; but do you suspect his honesty too? 13. Such is the state of the Protestant Christians in Eng land. Such their virtue, from the least to the greatest; if you take an impartial survey of your parents, children, ser vants, labourers, neighbours; of tradesmen, Gentry, Nobility. What then can we expect from Papists? what from Jews, Mahometans, Heathens? And it may be remarked, that this is the plain, glaring, appa rent condition of human kind. It strikes the eye of the most careless, inaccurateobserver, who does not trouble himself with any more than their outside. Now, it is certain the generality of men do not wear their worst side outward. Rather, they study to appear better than they are, and to conceal what they can of their faults. What a figure, then, would they make, were we able to touch them with Ithuriel’s spear! What a pros pect would there be, could we anticipate the transactions of the great day ! could we “bring to light the hidden things of dark ness, and make manifest the thoughts and intents of the heart!” This is the plain, naked fact, without any extenuation on the one hand, or exaggeration on the other. The present state of the moral world is as conspicuous as that of the natural. Ovid said no more concerning both, near two thou sand years since, than is evidently true at this day.

The language of these, the carriage of those, is so provoking; otherwise you should be happy enough. True; if both you and they were wise and virtuous. Mean while, neither the vices of your family, nor your own, will suffer you to rest. Look out of your own doors: “Is there any evil in the city, and” sin “hath not done it?” Is there any misfortune or misery to be named, whereof it is not either the direct or remote occasion? Why is it that the friend or relation for whom you are so tenderly concerned is involved in so many troubles? Have not you done your part toward making them happy? Yes, but they will not do their own: One has no management, no frugality, or no industry; another is too fond of pleasure. If he is not what is called scandalously vicious, he loves wine, women, or gaming. And to what does all this amount? He might be happy; but sin will not suffer it. Perhaps you will say, “Nay, he is not in fault; he is both frugal and diligent; but he has fallen into the hands of those who have imposed upon his good-nature.” Very well; but still sin is the cause of his misfortunes; only it is another's, not his own. If you inquire into the troubles under which your neigh bour, your acquaintance, or one you casually talk with, labours, still you will find the far greater part of them arise from some fault, either of the sufferer or of others; so that still sin is at the root of trouble, and it is unholiness which causes unhappiness. And this holds as well with regard to families, as with re gard to individuals. Many families are miserable through want. They have not the conveniences, if the necessaries, of life. Why have they not? Because they will not work: Were they diligent, they would want nothing. Or, if not idle, they are wasteful; they squander away, in a short time, what might have served for many years. Others, indeed, are diligent and frugal too; but a treacherous friend, or a malicious enemy, has ruined them; or they groan under the hand of the oppressor; or the extortioner has entered into their labours. You see, then, in all these cases, want (though in various ways) is the effect of sin.

Call it by what name you please. But “punishment always connotes guilt.” (Page 21.) It always connotes sin and suffering; and here are both. Adam sinned; his posterity suffer; and that, in consequence of his sin. But “sufferings are benefits to us.” Doubtless; but this does not hinder their being punishments. The pain I suffer as a punishment for my own sins may be a benefit to me, but it is a punishment nevertheless. But “as they two only were guilty of the first sin, so no other but they two only could be conscious of it as their sin.” (Page 14.) No other could be conscious of it as their sin, in the same sense as Adam and Eve were; and yet others may “charge it upon themselves * in a different sense, so as to judge themselves “children of wrath” on that account. To sum up this point in Dr. Jennings's words: “If there be anything in this argument, that Adam’s posterity could not be justly punishable for his transgression, because it was his personal act and not theirs, it must prove universally, that it is unjust to punish the posterity of any man for his personal crimes. And yet most certain it is, that God has in other cases actually punished men’s sins on their posterity. Thus the posterity of Canaan, the son of Ham, is punished with slavery for his sin. (Gen. ix. 25, 27.) Noah pronounced the curse under a divine afflatus, and God confirmed it by his providence. So we do in fact suffer for Adam's sin, and that too by the sentence inflicted on our first parents. We suffer death in consequence of their transgression. Therefore we are, in some sense, guilty of their sin. I would ask, What is guilt, but an obligation to suffer punishment for sin? Now since we suffer the same penal evil which God threatened to, and inflicted on, Adam for his sin; and since it is allowed, we suffer this for Adam’s sin, and that by the sentence of God, appointing all men to die, because Adam sinned; is not the consequence evident? Therefore we are all some way guilty of Adam’s sin.” (Jennings’s Vindication.) 6. “The consequences appointed by the judicial sentence of God are found in that pronounced on the serpent, or the woman, or the man.” (Page 15.) “The serpent is cursed, Gen. iii.

He did not commit the sin which was thus imputed to him. But “no just constitution can punish the innocent.” (Page 16.) This is undoubtedly true; therefore God does not look upon infants as innocent, but as involved in the guilt of Adam’s sin; otherwise death, the punishment denounced against that sin, could not be inflicted upon them. “It is allowed, the posterity of Ham and Gehazi, and the children of Dathan and Abiram, suffered for the sins of their parents.” It is enough. You need allow no more. All the world will see, if they suffered for them, then they were punished for them. Yet we do not “confound punishment with suffer ing, as if to suffer, and to be punished, were the same thing.” Punishment is not barely suffering, but suffering for sin: To suffer, and to be punished, are not the same thing; but to suffer for sin, and to be punished, are precisely the same. If therefore, the children of Dathan and Abiram suffered for the sins of their parents, which no man can deny, then they were punished for them. Consequently, it is not true that, “in the instances alleged, the parents only were punished by the sufferings of the children.” (Pages 17, 18.) If the children suffered for those sins, then they were punished for them. Indeed, sometimes the parents too were punished, by the sufferings of their children; which is all that your heap of quotations proves; and sometimes they were not. But, however this were, if the children suffered for their sins, they were punished for them. It is not therefore “evident, that, in all these cases, children are considered, not as criminals involved in guilt, but as the enjoyments of their parents, who alone are punished by their sufferings.” (Page 18.) On the contrary, it is very evident that the children of Canaan were punished for the sin of Ham; and that the children of Dathan and Abiram were punished with death, as “involved in the guilt of their parents.” “On the other hand, the virtues of an ancestor may convey great advantages to his posterity. But no man’s posterity can be rewarded for their ancestor's virtue.” (Page 21.) The point here in dispute between Dr. Watts and you is, whether the thing, concerning which you are agreed, should be expressed by one term or another.

Why should one man suffer for another man's fault? If you say, “To cure his own;” I ask, 1. What necessity was there of any suffering at all for this? If God intended only to cure his sin, he could have done that with out any suffering. I ask, 2. Why do infants suffer? What sin have they to be cured thereby? If you say, “It is to heal the sin of their parents, who sympathize and suffer with them; ” in a thousand instances this has no place; the parents are not the better, nor anyway likely to be the better, for all the sufferings of their children. Their sufferings, therefore, yea, and those of all mankind, which are entailed upon them by the sin of Adam, are not the result of mere mercy, but of justice also. In other words, they have in them the nature of punishments, even on us and on our child ren. Therefore, children themselves are not innocent before God. They suffer; therefore, they deserve to suffer. And here another question arises, What benefit accrues to the brute creation from the sufferings wherein their whole race is involved through the sin of the first man? The fact cannot be denied; daily experience attests what we read in the oracles of God, that “the whole creation groaneth together, and tra vaileth in pain to this day;” a considerable past of it groans to God, under the wantonness or cruelty of man. Their sufferings are caused, or at least greatly increased, by our luxury or inhu manity; nay, and by our diversions ! We draw entertainment from the pain, the death, of other creatures;--not to mention several entire species, which at present have such natural quali ties, that we are obliged to inflict pain, nay, perhaps death, upon them, purely in our own defence. And even those species which are out of the reach of men, are not out of the reach of suffer ing. “The lions do lack and suffer hunger,” though they are, as it were, sovereigns of the plain. Do they not acknowledge this when, “roaring for their prey,” they “seek their meat from God?” And what shall we say of their helpless prey? Is not their lot more miserable still? Now, what benefits, I say, have these from their sufferings?

Now, what benefits, I say, have these from their sufferings? Are they also “tried and purified thereby?” Do sufferings “correct their inordinate passions, and dispose their minds to sober reflections?” Do they “give them opportunity of exercising kindness and compassion in relieving each other’s distresses?” That I know not; but I know by this and a thousand proofs, that when man, the lord of the visible creation, rebelled against God, every part of the creation began to suffer on account of his sin. And to suffering on account of sin, I can give no properer name than that of punishment. “It was to reclaim offenders that an extraordinary power was exercised, either immediately by our Lord himself, or by his Apostles, of inflicting bodily distempers, and, in some cases, death itself.” (Page 25.) I do not remember any more than one single case, wherein one of the Apostles “inflicted death.” I remember no instance recorded in Scripture, of their “inflicting bodily distempers; ” (the blindness inflicted on Elymas cannot be so termed, without great impropriety;) and certain I am, that our Lord himself inflicted neither one nor the other. The citations in the next page prove no more than that we may reap benefit from the punishments of others. (Page 26.) But though either we or they reap benefit from them, yet they are punishments still. “We do not here consider death and suffering as they stand in the threatening of the law.” (Page 27.) You are sensible, if we did, all mankind must acknowledge them to be punishments. And this is the very light wherein we do and must consider them in the present question. We consider death and suffering as they stand in that threatening, “Thou shalt surely die.” That this was denounced to all mankind, we know, because it is executed on all. Therefore, considering suffering and death as so threatened and executed, we cannot deny that they are punishments,--punishments not on Adam only, but on all that in fact do either die or suffer.

The moment, therefore, that he sinned, Adam fell under this curse. And whether the toil and death to which he and his posterity were sentenced, and the pain of child-birth, be termed curses or no, sure it is, they are punishments, and heavy ones too; though mercy is often mixed with judgment. (Pages 47-50.) The main argument follows, taken from the state of man kind in general, with regard to religion. But you say, “It is impossible we should make a just estimate of the wickedness of mankind.” (Page 51.) Yes, an exactly just estimate of the precise degree of wickedness in the whole world; but it is very possible, nay, very easy, to make an estimate in the gross, with such a degree of justness as suffices for the present question. Indeed you “think we carry our censures of the Heathens too far.” I dare not carry them so far as to say, no Heathen shall be saved. But this I say; I never knew an Heathen yet (and I have personally known many out of various nations) who was not a slave to some gross vice or other. Bad, therefore, as nominal Christians are, I cannot yet place them on a level with the Heathens; not even with the mild, courteous, conversa ble Heathens who border on Georgia and Carolina. Much less would I say, “Possibly the Heathens may be less vicious than the Christian world in general.” If I believed this, I should bid adieu to Christianity, and commence Heathen without delay. “But if we allow mankind to be ever so wicked, suppose there is not one upon earth who is truly righteous, it will not follow that men are naturally corrupt; for a sinful action does not infer a sinful nature. If it does, then Adam brought a sinful nature with him into the world.

The frame which he had so beautifully and strongly connected, you have disjointed and broken in pieces, and given us nothing but mangled frag ments of it, from which it is impossible to form any judg ment of the whole. In order, therefore, to do justice to that great and good man, as well as to his argument, I subjoin an extract of so much of that work as directly affects the main question. I the rather subjoin this, and the following extracts, for these two reasons: 1. Because what has gone before, being purely argumentative, is dry, and less profitable to the gene rality of readers: 2. Because they contain one uniform, con nected scheme of the great doctrine which I have been hitherto defending; and which, after the objections have been removed out of the way, may be more clearly understood and firmly embraced. “MAN is a creature made up of an animal body and a rational mind, so united as to act in a mutual correspondence, according to certain laws appointed by his Creator. Now, suppose the blessed God, who is perfect in wisdom and power, in justice and goodness, were to form such a new creature, with what qualifications may we conceive such a creature would be endowed, by a Being of such goodness, justice, and wisdom?” (Ruin and Recovery of Mankind, p. 1.) “1. We cannot but conceive, he must have a perfection of natural powers, both of body and spirit, as, united together, suited to his present circumstances.” (Page 2.) “Not that we need conceive, man would be made so per fect a being as God could make him: For the wisdom of God plainly designed to display itself in the different ranks and orders of his creation. Nor is it reasonable to suppose, man would be made at first with such sublime perfections, as he himself might afterwards arrive at, by a wise improvement of his powers. But still the creature which was designed to bear the nearest likeness of his Maker in this lower world must have powers perfectly sufficient for his present well being and acting in that station wherein God had placed him.

So the Jews: ‘His blood be on us and on our children;’ let us and our children be punished for it ! “Or if a criminal had incurred the penalty of imprison ment, and the State were to permit a friend of his to become his surety, and to be confined in his room, then his crime is said to be imputed to his surety, or to be laid upon him; he bears the iniquity of his friend, by suffering for him. Mean time the crime for which the surety now suffers, is not imputed to the real offender.” (Page 430.) “And should we suppose the Prince to permit this surety to exert himself in some eminent service, to which a reward is promised; and all this in order to entitle the criminal to the promised reward: Then this eminent service may be said to be imputed to the criminal, that is, he is rewarded on the account of it. So in this case, both what his friend has done and suffered is imputed to him. “If a man do some eminent service to his Prince, and he with his posterity are dignified on account of it; then the service performed by the father is said to be imputed to the children also.” (Page 431.) “Now, if, among the histories of nations, we find anything of this kind, do we not easily understand what the writers say? Why then do we judge these phrases, when they are found in the inspired writers, to be so hard to be understood? “But it may be asked, “How can the acts of the parent’s treason be imputed to his little child, since those acts were quite out of the reach of an infant, nor was it possible for him to commit them?” “Or, “How can the eminent service performed by a father be imputed to his child, who is but an infant?’ “I answer: 1. Those acts of treason, or acts of service, are, by a common figure, said to be imputed to the children, when they suffer or enjoy the consequences of their father’s treason or eminent service; though the particular actions of treason or service could not be practised by the children. This would easily be understood, should it occur in a human history: And why not, when it occurs in the sacred writings? “I answer: 2.

The state that believers immediately enter upon after death, is said to be “life” for the comfort, and “ever lasting” for the continuance, of it. “He that believeth on Him that sent me hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” (John v. 24.) So St. Cyprian: “The end of this life being completed, we are divided into the habitations of everlasting, either death or immortality.” (Ad Demetr., sec. 16.) Q. 23. Is there no way by which the souls of those that are in purgatory may be delivered out of that prison, and their time of torment shortened? A. They may be helped and delivered by the suffrages of the faithful that are alive; that is, by prayers, alms, and masses; and other works of piety, such as indulgences. (Concil. Trid, Sess. 25, Decr. de Purgat.; Sess. 22, can. 3. Bellarm. de Purgat., l. 2, c. 16, sec. Ad haec.) REPLY. “Betwixt us and you there is a great gulf fixed, so that they which would pass from hence to you” (to relieve you) “cannot.” (Luke xvi. 26.) As the state in which Abraham and Lazarus were, needed ni relief; so that in which the rich man was, could not obtain it. “After death is no help to be gotten by godliness or repent ance. Lazarus doth not there go to the rich man, nor the rich man unto Lazarus. For the garners are sealed up, and the time is fulfilled.” (Epiphanius contr. Cathar., Haer. 59.) And if a man’s own repentance cannot help him, much less can another's good works profit him. So St. Jerome: “While we are in this world, we may be able to help one another, either by our prayers, or by our counsels: But when we shall come before the judgment-seat of Christ, neither Job, nor Daniel, nor Noah, can intreat for any one; but every one must bear his own burden.” (Lib. 3, Com. in Galat., c. 6.) And he elsewhere saith: “What shall be to all in the day of judgment, this is accomplished to every one at the day of death.” (In Joel, c. 2.) Q. 24. Is the doctrine of purgatory a matter of faith, and necessary to be believed ? A.

Paul's answer to that objection, That it was unjust for God to show that mercy to the Gentiles which he withheld from his own people. This he first simply denies, saying, “God forbid!” And then observes, that, according to his own words to Moses, God has a right to fix the terms on which he will show mercy, which neither the will nor the power of man can alter; (verses 15, 16;) and to withdraw his mercy from them who, like Pharaoh, will not comply with those terms. (Verse 17.) And that accordingly “he hath mercy on whom he will have mercy,” namely, those that truly believe; “ and whom he will,” namely, obstinate unbelievers, he suffers to be “hardened.” 28. But “why then,” say the objectors, “doth he find fault” with those that are hardened? “for who hath resisted his will?” (Verse 19.) To this insolent misconstruction of what he had said, the Apostle first gives a severe rebuke; and then adds, “Shall the thing formed say unto him that formed it, Why hast thou made me thus?” Why hast thou made me capable of salvation only on those terms? None indeed hath resisted this will of God. “He that believeth not, shall be damned.” But is this any ground for arraigning his justice? “Hath not” the great “Potter power over his own clay? to make,” or appoint, one sort of “vessels,” namely, believers, “to honour, and” the others “to dishonour?” Hath he not a right to distribute eternal honour and dis honour, on whatever terms he pleases? especially, considering the goodness and patience he shows, even towards them that believe not; considering that when they have provoked him “to show his wrath, and to make the power” of his vengeance “known, yet” he “endures, with much longsuffering,” even those “vessels of wrath,” who had before “fitted” themselves “to destruction.” There is then no more room to reply against God, for making his vengeance known on those vessels of wrath, than for “making known” his glorious love “on the vessels of mercy whom he had before” by faith “prepared for glory; even us, whom he hath called, not of the Jews only, but also of the Gentiles.” 29. I have spoken more largely than I designed, in order to show, that neither our Lord, in the above-mentioned parable, nor St.

I have spoken more largely than I designed, in order to show, that neither our Lord, in the above-mentioned parable, nor St. Paul, in these words, had any view to God’s sovereign power, as the ground of unconditional reprobation. And beware you go no further therein, than you are authorized by them. Take care, whenever you speak of these high things, to “speak as the oracles of God.” And if so, you will never speak of the sovereignty of God, but in conjunction with his other attributes. For the Scripture nowhere speaks of this single attribute, as separate from the rest. Much less does it anywhere speak of the sovereignty of God as singly dis posing the eternal states of men. No, no; in this awful work, God proceeds according to the known rules of his justice and mercy; but never assigns his sovereignty as the cause why any man is punished with everlasting destruction. 30. Now then, are you not quite out of your way? You are not in the way which God hath revealed. You are putting eternal happiness and misery on an unscriptural and a very dreadful footing. Make the case your own: Here are you, a sinner, convinced that you deserve the damnation of hell. Sorrow, therefore, and fear have filled your heart. And how shall you be comforted? By the promises of God? But perhaps you have no part therein; for they belong only to the elect. By the consideration of his love and tender mercy? But what are these to you, if you are a reprobate? God does not love you at all; you, like Esau, he hath hated even from eternity. What ground then can you have for the least shadow of hope? Why, it is possible, (that is all,) that God’s sovereign will may be on your side. Possibly God may save you, because he will ! O poor encouragement to despairing sinners! I fear “faith” rarely “cometh by hearing” this! 31. The sovereignty of God is then never to be brought to supersede his justice. And this is the present objection against unconditional reprobation; (the plain consequence of uncondi tional election;) it flatly contradicts, indeed utterly overthrows, the Scripture account of the justice of God. This has been proved in general already; let us now weigh a few particulars. And, (1.) The Scripture describes God as the Judge of the earth.

And, (1.) The Scripture describes God as the Judge of the earth. But how shall God in justice judge the world? (O consider this, as in the presence of God, with reverence and godly fear !) How shall God in justice judge the world, if there be any decree of reprobation? On this supposition, what should those on the left hand be condemned for ? For their having done evil? They could not help it. There never was a time when they could have helped it. God, you say, “of old ordained them to this condemnation.” And “who hath resisted his will?” He “sold” them, you say, “to work wickedness,” even from their mother's womb. He “gave them up to a reprobate mind,” or ever they hung upon their mother's breast. Shall he then condemn them for what they could not help? Shall the Just, the Holy One of Israel, adjudge millions of men to everlasting pain, because their blood moved in their veins? Nay, this they might have helped, by putting an end to their own lives. But could they even thus have escaped from sin? Not without that grace which you suppose God had absolutely determined never to give them. And yet you suppose him to send them into eternal fire, for not escaping from sin! that is, in plain terms, for not having that grace which God had decreed they should never have ! O strange justice I What a picture do you draw of the Judge of all the earth ! 32. Are they not rather condemned for not doing good, according to those solemn words of the great Judge, “Depart, ye cursed; for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; a stranger, and ye took me not in ; I was naked, and ye clothed me not; sick, and in prison, and ye visited me not. Then shall they answer.” But how much better an answer do you put into their mouths | Upon your supposition, might they not say, (O consider it well, in meekness and fear !) “Lord, we might have done the out ward work; but thou knowest it would have but increased our damnation. We might have fed the hungry, given drink to the thirsty, and covered the naked with a garment.

This is that just decree which cannot pass, either in time or in eternity. Thus one scheme gives the justice of God its full scope, leaves room for it to be largely displayed in all its branches; whereas the other makes it a mere shadow; yea, brings it absolutely to nothing. 53. Just as gloriously does it display his love; supposing it to be fixed on one in ten of his creatures, (might I not rather say, on one in a hundred?) and to have no regard to the rest. Let the ninety-and-nine reprobates perish without mercy. It is enough for him, to love and save the one elect. But why will he have mercy on these alone, and leave all those to inevitable destruction? “He will--because he will!” O that God would give unto you who thus speak, meekness of wisdom! Then, would I ask, What would the universal voice of man kind pronounce of the man that should act thus? that being able to deliver millions of men from death with a single breath of his mouth, should refuse to save any more than one in a hundred, and say, “I will not, because I will not l” How then do you exalt the mercy of God, when you ascribe such a proceeding to him? What a strange comment is this on his own word, that “his mercy is over all his works l” Do you think to evade this by saying, “His mercy is more displayed, in irresistibly saving the elect, than it would be in giving the choice of salvation to all men, and actual salvation to those that accepted it?” How so? Make this appear if you can. What proof do you bring of this assertion? I appeal to every impartial mind, whether the reverse be not obviously true; whether the mercy of God would not be far less gloriously displayed, in saving a few by his irresistible power, and leaving all the rest without help, without hope, to perish everlastingly, than in offering salvation to every crea ture, actually saving all that consent thereto, and doing for the rest all that infinite wisdom, almighty power, and bound less love can do, without forcing them to be saved, which would be to destroy the very nature that he had given them.

For how hard is it to be just to them we hate? to render them their due, either in thought, word, or action? Indeed, we vio late justice by this very thing, by not loving them as ourselves, For we do not render unto all their due; seeing love is due to all mankind. If we “ owe no man anything” beside, do we not owe this, “to love one another?” And where love is totally wanting, what other justice can be expected? Will not a whole train of injurious tempers and passions, of wrong words and actions, naturally follow P So plain, so undeniably plain it is, that this doctrine of the Church of Rome, (to instance at present in no more,) that “all but those of their own Church are accursed,” has a natural tendency to hinder, yea, utterly to destroy, justice. Fourthly. Its natural tendency to destroy mercy is equally glaring and undeniable. We need not use any reasoning to prove this: Only cast your eyes upon matter of fact! What terrible proofs of it do we see in the execrable crusades against the Albigenses! in those horrible wars in the Holy Land, where so many rivers of blood were poured out! in the many millions that have been butchered in Europe, since the begin ning of the Reformation; not only in the open field, but in prisons, on the scaffold, on the gibbet, at the stake I For how many thousand lives, barbarously taken away, has Philip the Second to give an account to God! For how many thousand, that infamous, perfidious butcher, Charles the Ninth of France 1 to say nothing of our own bloody Queen Mary, not much inferior to them I See, in Europe, in America, in the uttermost parts of Asia, the dungeons, the racks, the various tortures of the Inquisition, so unhappily styled, the House of Mercy! Yea, such mercy as is in the fiends in hell ! such mercy as the natives of Ireland, in the last century, showed to myriads of their Protestant countrymen | Such is the mercy which the doctrine of the Church of Rome very naturally inspires! Lastly. The doctrine of the Church of Rome has a natural tendency to destroy truth from off the earth.

that if men are not of our sentiments, of our Church, we should thus “compel them to come in ?” Must not this, in the very nature of things, induce all those over whom they have any power, to dissemble if not deny those opinions, who vary ever so little from what that Church has determined ? And if a habit of lying and dissimulation is once formed, it will not confine itself to matters of religion. It will assuredly spread into common life, and tincture the whole conversation. Again: Some of the most eminent Roman casuists (whose books are duly licensed by the heads of the Church) lay it down as an undoubted maxim, that, although malicious lies are sins, yet “officious lies, that is, lies told in order to do good, are not only innocent, but meritorious.” Now, what a flood-gate does this open for falsehood of every kind ! Therefore this doctrine, likewise, has a natural tendency to banish truth from the earth. One doctrine more of the Romish Church must not here be passed over; I mean, that of absolution by a Priest; as it has a clear, direct tendency to destroy both justice, mercy, and truth; yea, to drive all virtue out of the world. For if a man (and not always a very good man) has power to forgive sins; if he can at pleasure forgive any violation, either of truth, or mercy, or justice; what an irresistible temptation must this be to men of weak or corrupt minds! Will they be scrupulous with regard to any pleasing sin, when they can be absolved upon easy terms? And if after this any scruple remain, is not a remedy for it provided ? Are there not Papal indulgences to be had; yea, plenary indulgences? I have seen one of these which was purchased at Rome not many years ago. This single doctrine of Papal indulgences strikes at the root of all religion. And were the Church of Rome ever so faultless in all other respects, yet till this power of forgiving sins, whether by priestly absolution or Papal indulgences, is openly and absolutely disclaimed, and till these practices are totally abolished, there can be no security in that Church for any morality, any religion, any justice, or mercy, or truth.

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

He speaks plain and downright: “Seeming strictness of behaviour will not justify those who forget, ‘There is a way which seemeth right unto a man; but the end thereof is the way of death.” (Page 46.) Again: “What claim can he have to genuine Christianity, whose professed experience gives God the lie? “Say I these things as a man, or saith not the law the same also ?’ It is a deadly charity that flatters men with a persuasion that they are in the way of life, whom the Scripture pronounces in a way of destruction.” Dr. E.'s charity is of another kind It is Mr. Sandi man’s charity It reminds me of the charity of an Antinomian in London; one, I mean, who was newly recovered from that delusion: “Sir,” said she, “last week I would not have been content to kill you, if I could not have damned you too.” I pray God to deliver me from such charity ! charity, cruel as the gravel But what right have I to complain of Dr. E. ? He has no obligation to me. My speaking of him everywhere as I have done, was a point of justice, not of friendship. I had only the desire, but not the power, of doing him any kindness. I could not say to him, “Nevertheless thou owest me thine own soul also.” I have it not under Dr. E.'s hand, as I have under Mr. Hervey's, “Shall I call you my father, or my friend? You have been both to me.” If those related to me by so near, so tender, ties, thus furiously rise up against me, how much more may a stranger,-one of another nation? “O Absalom, my son, my son 1’’ IN his twenty-first page, Dr. E. says, “How far Mr. Wesley’s Letter was an answer to anything material in the Preface, the reader will best judge by perusing it.” I have annexed it here, that the reader may judge, whether it is not an answer to one very material thing, namely, the charge of “concealing my sentiments,” for which Dr. E. condemns me in the keenest manner, and on which very account he makes no scruple to pronounce me “a thief and a robber.” I need only premise, that I wrote it not out of fear, (as perhaps Dr. E.

4. So much for the former part of the question: Let us now consider the latter:-- “Hatred ascribed to God implies a resolution not to have mercy on such and such men. So, “Esau have I hated;’ that is, I did from all eternity determine not to have mercy on him.” (Chap. 1.) In other words,-- I by my dire decree did seal His fix'd, unalterable doom; Consign'd his unborn soul to hell, And damn'd him from his mother's womb. Well, then, does it not follow, by unavoidable consequence, that such and such men, poor hated Esau in particular, “shall be damned, do what they can 7” “Reprobation denotes God’s eternal preterition of some men, and his predestination of them to destruction.” And is it possible for them, by anything they can do, to prevent that destruction? You say, “No.” It follows, they “shall be damned, do what they can.” “Predestination, as it regards the reprobate, is that immut able act of God’s will, whereby he hath determined to leave some men to perish.” And can they avoid it by anything they do? You affirm, they cannot. Again, therefore, it follows, these “shall be damned, do what they can.” “We assert, there is a predestination of particular persons to death, which death they shall inevitably undergo;” that is, “they shall be damned, do what they can.” “The non-elect were predestinated to eternal death.” (Chap. 2.) Ergo, “they shall be damned, do what they can.” “The condemnation of the reprobate is necessary and inevitable.” Surely I need add no more on this head. You see that, “The reprobate shall be damned, do what they can,” is the whole burden of the song. 5. Take only two precious sentences more, which include the whole question : “We assert, that the number of the elect, and also of the reprobate, is so fixed and determinate, that neither can be augmented or diminished;” (chap. 4;) and “that the decrees of election and reprobation are immutable and irreversible.” From each of these assertions, the whole consequence follows, clear as the noonday sun,--Therefore, “the elect shall be saved, do what they will; the reprobate shall be damned, do what they can.” 6. I add a word, with regard to another branch of this kind, charitable doctrine. Mr. Toplady says, “God has a positive will to destroy the reprobate for their sins.” (Chap.

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.

4. Once more: After Lord Kames has said all he pleases concerning the grand machine of the universe, and con cerning the connexion of its several wheels, yet it must be allowed, He that made it can unmake it; can vary every wheel, every spring, every movement, at his own good pleasure. Neither, therefore, does this imply any necessity laid either upon the thoughts, passions, or actions, of those that know and trust in Him who is the Creator and Governor of heaven and earth. 5. Ah, poor Infidel! this is no comfort to you ! You must plunge on in the fatal whirlpool | You are without hope; without help! For there is only one possible help; and that you spurn. What follows then? Why Si figit adamantinos Summis verticibus dira necessitas Clavos; non animum metu, Non mortis laqueis expedies caput.* O what advantage has a Christian (a real Christian) over an Infidel ! He sees God! Consequently * This quotation from Horace is thus translated by Francis : “Yet soon as Fate shall round your head, With adamantine strength, its terrors spread, Not the Dictator's power shall save Your soul from fear, your body from the grave.”-EDIT. Metus omnes, et inerorabile fatum Subjecit pedibus, strepitumque Acherontis avari. He tramples on inexorable fate, And fear, and death, and hell ! 6. Ah, poor predestinarian | If you are true to your doctrine, this is no comfort to you! For perhaps you are not of the elect number: If so, you are in the whirlpool too. For what is your hope? Where is your help? There is no help for you in your God. Your God! No; he is not yours; he never was; he never will be. He that made you, He that called you into being, has no pity upon you ! He made you for this very end,--to damn you; to cast you headlong into a lake of fire burning with brimstone ! This was prepared for you, or ever the world began | And for this you are now reserved in chains of darkness, till the decree brings forth; till, according to his eternal, unchange able, irresistible will, You groan, you howl, you writhe in waves of fire, And pour forth blasphemies at his desire! O God, how long shall this doctrine stand I

But this you cannot prove; may, none can doubt of his so working, who allows the Scripture to be of God. For this asserts, in the clearest and strongest terms, that “all things” (in nature) “serve him;” that (by or without a train of natural causes) He “sendeth his rain on the earth;” that He “bringeth the winds out of his treasures,” and “maketh a way for the lightning and the thunder;” in general, that “fire and hail, snow and vapour, wind and storm, fulfil his word.” Therefore, allowing there are natural causes of all these, they are still under the direc tion of the Lord of nature: Nay, what is nature itself, but the art of God, or God’s method of acting in the material world? True philosophy therefore ascribes all to God, and says, in the beautiful language of the wise and good man, Here like a trumpet, loud and strong, Thy thunder shakes our coast; While the red lightnings wave along, The banners of thy host. A Second objection to your answer is, It is extremely uncomfortable. For if things really be as you affirm; if all these afflictive incidents entirely depend on the fortuitous concourse and agency of blind, material causes; what hope, what help, what resource is left for the poor sufferers by them? Should the murrain among the cattle continue a few years longer, and consequently produce scarcity or famine, what will there be left for many of the poor to do, but to lie down and die? If tainted air spread a pestilence over our land, where shall they fly for succour? They cannot resist either the one or other; they cannot escape from them. And can they hope to appease Illachrymabilem Plutona 3 Inexorable Pluto, king of shades 2 Shall they intreat the famine or the pestilence to show mercy? Alas! they are as senseless as you suppose God to be. However, you who are men of fortune can shift tolerably well, in spite of these difficulties. Your money will undoubt edly procure you food as long as there is any in the kingdom. And if your Physicians cannot secure you from the epidemic disease, your coaches can carry you from the place of infec tion. Be it so: But you are not out of all danger yet, unless you can drive faster than the wind. Are you sure of this?

George Grenville's. Therefore the whole merit of these measures belongs to him, and not to the present ministry. “But is not the general dissatisfaction owing, if not to any of the preceding causes, to the extraordinary bad conduct of the Parliament, particularly the House of Commons?” This is set in so clear a light by a late writer, that I need only transcribe his words: “The last recess of Parliament was a period filled with unprecedented troubles; and the session opened in the midst of tumults. Ambitious men, with a perseverance uncommon in indolent and luxurious times, rung all the changes of popular noise for the purpose of intimidation. The ignorant, who could not distinguish between real and artificial clamours, were alarmed; the lovers of their own ease wished to sacrifice the just dignity of the House of Commons to a temporary relief, from the grating sound of seditious scurrility. “Hence the friends of the constitution saw the opening of the session with anxiety and apprehension. They were afraid of the timidity of others, and dreaded nothing more than that panic to which popular assemblies, as well as armies, are sometimes subject. The event has shown that their fears were groundless: The House supported its decisions against the current of popular prejudice; and, in defending their own judicial rights, secured the most solid part of the liberties of their constituents. “Their firm adherence to their Resolutions was not more noble than their concessions in the matter of their own rights was disinterested and generous. The extensive privileges which, in a series of ages, had accumulated to the members of both Houses, were certainly inconsistent with the impartial distri bution of justice. To sacrifice these privileges was not only diametrically opposite to the idea of self-interest, with which some asperse the Legislature, but it has also thrown a greater weight into the scale of public freedom than any other Act passed since the Revolution. And it has reflected honour on the present administration, that a bill, so very favourable to the liberty of the subject, was brought in and carried through by them. “The arbitrary manner of determining petitions about elections has been a serious complaint, and of long continu ance. I shall not deny to Mr.

To these we may, Fourthly, add resentment. Many doubtless look upon themselves as injured, were it only on this account, that they are not regarded, yea, and recompensed, as their merits or services deserve. Others are angry because they are disappointed; because, after all their schemes, which they imagined could not fail of success, they are not able to carry their point. Now, all these, united by these various motives, some encouraged by good pay in hand, (and perhaps by promises of more,) others animated by covetousness, by ambition, by envy, pride, and resentment, by every means animate all they have access to. They treat both rich and poor, according to their rank, with all elegance and profuseness. They talk largely and vehemently. They write abundantly, having troops enough in their service. They publish addresses, petitions, remonstrances, directed nominally to the King, (otherwise they would not answer the end,) but really to the people. Herein their orators make use of all the powers of rhetoric. They bring forth their strong reasons,--the very best which the cause will bear. They set them off with all the beauty of language, all the poignancy of wit. They spread their writings in pamphlets, newspapers, magazines, &c., to every corner of the land. They are indefatigable in their work; they never stop to take breath; but as they have tongues and pens at command, when one has done, another begins, and so on and on with a continuance. By this means. the flame spreads wider and wider; it runs as fire among the stubble. The madness becomes epidemic, and no medicine hitherto has availed against it. The whole mation sees the: State in danger, as they did the Church sixty years ago; and the world now wonders after Mr. Wilkes, as it did then after. Dr. Sacheverel. One means of increasing the ferment is the suffering no contradiction; the hooting at all who labour for peace, and treading them down like dirt; the using them just as they do the King, without either justice or mercy. If any writes on that head, presently the cry is raised, “O, he only writes for pay !” But, if he does, do not those on the other side too?.

King George has no such furious drivers about him as poor King Charles had. But a skilful painter may easily add a few features, either to one or the other, and by a little colouring make Lord North the very picture of Lord Strafford, and Archbishop Cornwallis of Archbishop Laud. How different likewise is the case, Thirdly, with regard to *These quotations from Virgil are thus translated by Pitt : “Thus o'er the corn, while furious winds conspire, Rolls on a wide-devouring blaze of fire; Or some big torrent, from a mountain's brow, Bursts, pours, and thunders down the vale below,” “And" rolls “resistless o'er the levell'd mounds.”-EDIT. the administration of public affairs! The requiring tonnage and poundage, the imposing ship-money, the prosecutions in the Bishops’ Courts, in the High Commission Court, and in the Star Chamber, were real and intolerable grievances. But what is there in the present administration which bears any resemblance to these ? Yet if you will view even such an affair as the Middlesex election through Mr. Horne's magnifying-glass, it will appear a more enormous instance of oppression than a hundred Star Chambers put together. The parallel does not hold, Fourthly, with regard to the opposers of the King and his ministry. Is Mr. Burke the same calm, wise, disinterested man that Mr. Hampden was? And where shall we find twenty noblemen and twenty gentle men (to name no more) in the present opposition, whom any impartial man will set on a level with the same number of those that opposed King Charles and his ministry. Nor does the parallel hold, Fifthly, in this respect: That was in great measure a contest about religion; at least, about rites, and ceremonies, and opinions, which many supposed to be religion. But all religion is out of the question now : This is generally allowed, both by the one side and the other, to be so very a trifle, that they do not give themselves the least concern about it. In one circumstance more there is an obvious difference. The Parliament were then the King's enemies: Now they are his firmest friends. But indeed this difference may easily be removed. Let the King only take Mr. Wilkes's advice, and dissolve Parliament.

They discover a good understanding, and behave in a friendly manner to strangers, being of a mild temper and an affable carriage. Upon the whole, therefore, the Negroes who inhabit the coast of Africa, from the river Senegal to the southern bounds of Angola, are so far from being the stupid, senseless, brutish, lazy barbarians, the fierce, cruel, perfidious savages they have been described, that, on the contrary, they are represented, by them who have no motive to flatter them, as remarkably sensible, considering the few advantages they have for improving their understanding; as industrious to the highest degree, perhaps more so than any other natives of so warm a climate; as fair, just, and honest in all their dealings, unless where white men have taught them to be otherwise; and as far more mild, friendly, and kind to strangers, than any of our forefathers were. Our forefathers / Where shall we find at this day, among the fair-faced natives of Europe, a nation generally practising the justice, mercy, and truth, which are found among these poor Africans? Suppose the preceding accounts are true, (which I see no reason or pretence to doubt of) and we may leave England and France, to seek genuine honesty in Benin, Congo, or Angola. III. We have now seen what kind of country it is from which the Negroes are brought; and what sort of men (even white men being the judges) they were in their own country. Inquire we, Thirdly, In what manner are they generally procured, carried to, and treated in, America. 1. First. In what manner are they procured? Part of them by fraud. Captains of ships, from time to time, have invited Negroes to come on board, and then carried them away. But far more have been procured by force. The Christians, landing upon their coasts, seized as many as they found, men, women, and children, and transported them to America. It was about 1551 that the English began trading to Guinea; at first, for gold and elephants’ teeth; but soon after, for men. In 1556, Sir John Hawkins sailed with two ships to Cape Verd, where he sent cighty men on shore to catch Negroes.

A battle was fought, which lasted three days. And the engagement was so bloody, that four thousand five hundred men were slain upon the spot.” Such is the manner wherein the Negroes are procured ! Thus the Christians preach the Gospel to the Heathens ! 5. Thus they are procured. But in what numbers and in what manner are they carried to America? Mr. Anderson, in his History of Trade and Commerce, observes: “England supplies her American colonies with Negro slaves, amounting in number to about an hundred thousand every year;” that is, so many are taken on board our ships; but at least ten thousand of them die in the voyage; about a fourth part more die at the different islands, in what is called the season ing. So that at an average, in the passage and seasoning together, thirty thousand die; that is, properly, are murdered. O Earth, O Sea, cover not thou their blood | 6. When they are brought down to the shore in order to be sold, our Surgeons thoroughly examine them, and that quite naked, women and men, without any distinction; those that are approved are set on one side. In the mean time, a burning-iron, with the arms or name of the company, lies in the fire, with which they are marked on the breast. Before they are put into the ships, their masters strip them of all they have on their backs: So that they come on board stark naked, women as well as men. It is common for several hundred of them to be put on board one vessel, where they are stowed together in as little room as it is possible for them to be crowded. It is easy to suppose what a condition they must soon be in, between heat, thirst, and stench of various kinds. So that it is no wonder, so many should die in the passage; but rather, that any survive it. 7. When the vessels arrive at their destined port, the Negroes are again exposed naked to the eyes of all that flock together, and the examination of their purchasers. Then they are separated to the plantations of their several masters, to see each other no more.

As to the punishments inflicted on them, says Sir Hans Sloane, “they frequently geld them, or chop off half a foot: After they are whipped till they are raw all over, some put pepper and salt upon them; some drop melted wax upon their skin; others cut off their ears, and constrain them to broil and eat them. For rebellion,” (that is, asserting their native liberty, which they have as much right to as to the air they breathe,) “they fasten them down to the ground with crooked sticks on every limb, and then applying fire, by degrees, to the feet and hands, they burn them gradually upward to the head.” 9. But will not the laws made in the plantations prevent or redress all cruelty and oppression? We will take but a few of those laws for a specimen, and then let any man judge: In order to rivet the chain of slavery, the law of Virginia ordains: “That no slave shall be set free upon any pretence whatever, except for some meritorious services, to be adjudged and allowed by the Governor and Council; and that where any slave shall be set free by his owner, otherwise than is herein directed, the Churchwardens of the parish, wherein such Negro shall reside for the space of one month, are hereby authorized and required to take up and sell the said Negro by public outcry.” 10. Will not these lawgivers take effectual care to prevent cruelty and oppression? The law of Jamaica ordains: “Every slave that shall run away, and continue absent from his master twelve months, shall be deemed rebellious.” And by another law, fifty pounds are allowed to those who kill or bring in alive a rebellious slave. So their law treats these poor men with as little cere mony and consideration, as if they were merely brute beasts! But the innocent blood which is shed in consequence of such a detestable law, must call for vengeance on the murderous abettors and actors of such deliberate wickedness. 11. But the law of Barbadoes exceeds even this: “If any Negro under punishment, by his master, or his order, for running away, or any other crime or misdemeanor, shall suffer in life or member, no person whatsoever shall be liable to any fine therefore.

But the law of Barbadoes exceeds even this: “If any Negro under punishment, by his master, or his order, for running away, or any other crime or misdemeanor, shall suffer in life or member, no person whatsoever shall be liable to any fine therefore. But if any man, of wantonness, or only of bloody-mindedness, or cruel intention, wilfully kill a Negro of his own,” (now, observe the severe punishment 1) “he shall pay into the public treasury fifteen pounds sterling! and not be liable to any other punishment or forfeiture for the same!” Nearly allied to this is that law of Virginia: “After proclamation is issued against slaves that run away, it is lawful for any person whatsoever to kill and destroy such slaves, by such ways and means as he shall think fit.” We have seen already some of the ways and means which have been thought fit on such occasions; and many more might be mentioned. One gentleman, when I was abroad, thought fit to roast his slave alive | But if the most natural act of “running away” from intolerable tyranny, deserves such relentless severity, what punishment have these lawmakers to £xpect hereafter, on account of their own enormous offences? IV. 1. This is the plain, unaggravated matter of fact Such is the manner wherein our African slaves are procured; such the manner wherein they are removed from their native land, and wherein they are treated in our plantations. I would now inquire, whether these things can be defended, on the principles of even heathen honesty; whether they can be reconciled (setting the Bible out of the question) with any degree of either justice or mercy. 1 2. The grand plea is, “They are authorized by law.” But can law, human law, change the nature of things? Can it turn darkness into light, or evil into good? By no means. Notwithstanding ten thousand laws, right is right, and wrong is wrong still. There must still remain an essential differ ence between justice and injustice, cruelty and mercy. So that I still ask, Who can reconcile this treatment of the Negroes, first and last, with either mercy or justice? Where is the justice of inflicting the severest evils on those that have done us no wrong? of depriving those that never injured us in word or deed, of every comfort of life?

of depriving those that never injured us in word or deed, of every comfort of life? of tearing them from their native country, and depriving them of liberty itself, to which an Angolan has the same natural right as an Englishman, and on which he sets as high a value? Yea, where is the justice of taking away the lives of innocent, inoffensive men; murdering thousands of them in their own land, by the hands of their own countrymen; many thou sands, year after year, on shipboard, and then casting them like dung into the sea; and tens of thousands in that cruel slavery to which they are so unjustly reduced ? 3. But waving, for the present, all other considerations, I strike at the root of this complicated villany; I absolutely deny all slave-holding to be consistent with any degree of natural justice. I cannot place this in a clearer light than that great ornament of his profession, Judge Blackstone, has already done. Part of his words are as follows:-- “The three origins of the right of slavery assigned by Justinian, are all built upon false foundations: (1) Slavery is said to arise from captivity in war. The conqueror having a right to the life of his captives, if he spares that, has then a right to deal with them as he pleases. But this is untrue, if taken generally,-that, by the laws of nations, a man has a right to kill his enemy. He has only a right to kill him in particular cases, in cases of absolute necessity for self-defence. And it is plain, this absolute necessity did not subsist, since he did not kill him, but made him prisoner. War itself is justifiable only on principles of self-preservation: Therefore it gives us no right over prisoners, but to hinder their hurting us by confining them. Much less can it give a right to torture, or kill, or even to enslave an enemy when the war is over. Since therefore the right of making ourprisoners slaves, depends on a supposed right of slaughter, that foundation failing, the consequence which is drawn from it must fail likewise. “It is said, Secondly, slavery may begin by one man’s selling himself to another. And it is true, a man may sell himself to work for another; but he cannot sell himself to be a slave, as above defined.

And it is true, a man may sell himself to work for another; but he cannot sell himself to be a slave, as above defined. Every sale implies an equivalent given to the seller, in lieu of what he transfers to the buyer. But what equivalent can be given for life or liberty? His property likewise, with the very price which he seems to receive, devolves ipso facto to his master, the instant he becomes his slave: In this case, therefore, the buyer gives nothing, and the seller receives nothing. Of what validity then can a sale be, which destroys the very principle upon which all sales are founded ? “We are told, Thirdly, that men may be born slaves, by being the children of slaves. But this, being built upon the two former rights, must fall together with them. If neither captivity nor contract can, by the plain law of nature and reason, reduce the parent to a state of slavery, much less can they reduce the offspring.” It clearly follows, that all slavery is as irreconcilable to justice as to mercy. 4. That slave-holding is utterly inconsistent with mercy, is almost too plain to need a proof. Indeed, it is said, “that these Negroes being prisoners of war, our captains and factors buy them, merely to save them from being put to death. And is not this mercy?” I answer, (1.) Did Sir John Hawkins, and many others, seize upon men, women, and children, who were at peace in their own fields or houses, merely to save them from death? (2) Was it to save them from death, that they knocked out the brains of those they could not bring away? (3.) Who occasioned and fomented those wars, wherein these poor creatures were taken prisoners? Who excited them by money, by drink, by every possible means, to fall upon one another? Was it not themselves? They know in their own conscience it was, if they have any conscience left. But, (4.) To bring the matter to a short issue, can they say before God, that they ever took a single voyage, or bought a single Negro, from this motive? They cannot; they well know, to get money, not to save lives, was the whole and sole spring of their motions. 5.

5. But if this manner of procuring and treating Negroes is not consistent either with mercy or justice, yet there is a plea for it which every man of business will acknowledge to be quite sufficient. Fifty years ago, one meeting an eminent Statesman in the lobby of the House of Commons, said, “You have been long talking about justice and equity. Pray which is this bill; equity or justice?” He answered very short and plain, “D-n justice; it is necessity.” Here also the slave-holder fixes his foot; here he rests the strength of his cause. “If it is not quite right, yet it must be so; there is an absolute necessity for it. It is necessary we should procure slaves; and when we have procured them, it is necessary to use them with severity, considering their stupidity, stubbornness, and wickedness.” I answer, You stumble at the threshold; I deny that villany is ever necessary. It is impossible that it should ever be necessary for any reasonable creature to violate all the laws of justice, mercy, and truth. No circumstances can make it necessary for a man to burst in sunder all the ties of humanity. It can never be necessary for a rational being to sink himself below a brute. A man can be under no necessity of degrading himself into a wolf. The absurdity of the supposition is so glaring, that one would wonder any one can help seeing it. 6. This in general. But, to be more particular, I ask, First, What is necessary? and, Secondly, To what end? It may be answered, “The whole method now used by the original purchasers of Negroes is necessary to the furnishing our colonies yearly with a hundred thousand slaves.” I grant, this is necessary to that end. But how is that end necessary? How will you prove it necessary that one hundred, that one, of those slaves should be procured? “Why, it is necessary to my gaining an hundred thousand pounds.” Perhaps so: But how is this necessary? It is very possible you might be both a better and a happier man, if you had not a quarter of it. I deny that your gaining one thousand is necessary either to your present or eternal happiness.

I deny that your gaining one thousand is necessary either to your present or eternal happiness. “But, however, you must allow, these slaves are necessary for the cultivation of our islands; inasmuch as white men are not able to labour in hot climates.” I answer, First, it were better that all those islands should remain uncultivated for ever; yea, it were more desirable that they were altogether sunk in the depth of the sea, than that they should be cultivated at so high a price as the violation of justice, mercy, and truth. But, Secondly, the supposition on which you ground your argument is false. For white men, even Englishmen, are well able to labour in hot climates; provided they are temperate both in meat and drink, and that they inure themselves to it by degrees. I speak no more than I know by experience. It appears from the ther mometer, that the summer heat in Georgia is frequently equal to that in Barbadoes, yea, to that under the line. And yet I and my family (eight in number) did employ all our spare time there, in felling of trees and clearing of ground, as hard labour as any Negro need be employed in. The German family, like wise, forty in number, were employed in all manner of labour. And this was so far from impairing our health, that we all con tinued perfectly well, while the idle ones round about us were swept away as with a pestilence. It is not true, therefore, that white men are not able to labour, even in hot climates, full as well as black. But if they were not, it would be better that none should labour there, that the work should be left undone, than that myriads of innocent men should be murdered, and myriads more dragged into the basest slavery. 7. “But the furnishing us with slaves is necessary for the trade, and wealth, and glory of our nation.” Here are several mistakes. For, First, wealth is not necessary to the glory of any nation; but wisdom, virtue, justice, mercy, generosity, public spirit, love of our country. These are necessary to the real glory of a nation; but abundance of wealth is not.

Make the case your own. “Master,” said a slave at Liverpool to the merchant that owned him, “what, if some of my countrymen were to come here, and take away my mistress, and Master Tommy, and Master Billy, and carry them into our country, and make them slaves, how would you like it?” His answer was worthy of a man: “I will never buy a slave more while I live.” O let his resolution be yours! Have no more any part in this detestable business. Instantly leave it to those unfeeling wretches who Laugh at human nature and compassion : Be you a man, not a wolf, a devourer of the human species 1 Be merciful, that you may obtain mercy! 5. And this equally concerns every gentleman that has an estate in our American plantations; yea, all slave-holders, of whatever rank and degree; seeing men-buyers are exactly on a level with men-stealers. Indeed you say, “I pay honestly for my goods; and I am not concerned to know how they are come by.” Nay, but you are; you are deeply concerned to know they are honestly come by. Otherwise you are a par taker with a thief, and are not a jot homester than him. But you know they are not honestly come by; you know they are procured by means nothing near so innocent as picking of pockets, house-breaking, or robbery upon the highway. You know they are procured by a deliberate series of more com plicated villany (of fraud, robbery, and murder) than was ever practised either by Mahometans or Pagans; in particular, by murders, of all kinds; by the blood of the innocent poured upon the ground like water. Now, it is your money that pays the merchant, and through him the captain and the African butchers. You therefore are guilty, yea, principally guilty, of all these frauds, robberies, and murders. You are the spring that puts all the rest in motion; they would not stir a step without you; therefore, the blood of all these wretches who die before their time, whether in their country or elsewhere, lies upon your head. “The blood of thy brother” (for, whether thou wilt believe it or no, such he is in the sight of Him that made him) “crieth against thee from the earth,” from the ship, and from the waters.

7. Othou God of love, thou who art loving to every man, and whose mercy is over all thy works; thou who art the Father of the spirits of all flesh, and who art rich in mercy unto all; thou who hast mingled of one blood all the nations upon earth; have compassion upon these outcasts of men, who are trodden down as dung upon the earth ! Arise, and help these that have no helper, whose blood is spilt upon the ground like water | Are not these also the work of thine own hands, the purchase of thy Son’s blood? Stir them up to cry unto thee in the land of their captivity; and let their complaint come up before thee; let it enter into thy ears! Make even those that lead them away captive to pity them, and turn their captivity as the rivers in the south. O burst thou all their chains in sunder; more especially the chains of their sins! Thou Saviour of all, make them free, that they may be free indeed! 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 1

A Calm Address to Our American Colonies Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- I was of a different judgment on this head, till I read a tract entitled, “Taxation no Tyranny.” But as soon as I received more light myself, I judged it my duty to impart it to others. I therefore extracted the chief arguments from that treatise, and added an application to those whom it most concerns. I was well aware of the treatment this would bring upon myself; but let it be, so I may in any degree serve my King and country. A late tract, wrote in answer to this, is wrote in just such a spirit as I expected. It is strewed over with such flowers as these: “Contemptible sophistry ! Fallacious to the last degree Childish quirks! Pitiful sophisms 1” with strong assertions, repeated over and over, and with florid quotations. But all the arguments which are produced therein, may be contained in a nut-shell. The writert asserts twenty times, “He that is taxed without * Thus translated by Pitt: “O check your wrath, my sons; the nations spare ; And save your country from the woes of war; Nor in her sacred breast, with rage abhorr'd, So fiercely plunge her own victorious sword ' "-EDIT. + Or writers. For I am informed by a correspondent in Bristol, that this letter was wrote by two Anabaptist Ministers, assisted by a gentleman and a tradesman of the Church of England. his own consent, that is, without being represented, is a slave.” I answer, No; I have no representative in Parlia ment; but I am taxed; yet I am no slave. Yea, nine in ten throughout England have no representative, no vote; yet they are no slaves; they enjoy both civil and religious liberty to the utmost extent. He replies, “But they may have votes if they will; they may purchase freeholds.” What! Can every man in England purchase a freehold? No, not one in an hundred. But, be that as it may, they have no vote now; yet they are no slaves, they are the freest men in the whole world. “Who then is a slave?” Look into America, and you may easily see. See that Negro, fainting under the load, bleeding under the lash ! He is a slave.

No governments under heaven are so despotic as the republican; no subjects are governed in so arbitrary a manner as those of a commonwealth. If any one doubt of this, let him look at the subjects of Venice, of Genoa, or even of Holland. Should any man talk or write of the Dutch Government, as every cobbler does of the English, he would be laid in irons before he knew where he was. And then, woe be to him | Republics show no mercy. 13. “But if we submit to one tax, more will follow.” Perhaps so, and perhaps not. But if they did; if you were taxed (which is quite improbable) equal with Ireland or Scot land, still, were you to prevent this, by renouncing connexion with England, the remedy would be worse than the disease. For O ! what convulsions must poor America feel, before any other Government was settled? Innumerable mischiefs must ensue, before any general form could be established. And the grand mischief would ensue when it was established; when you had received a yoke which you could not shake off. 14. Brethren, open your eyes! Come to yourselves! Be no longer the dupes of designing men! I do not mean any of your countrymen in America; I doubt whether any of these are in the secret. The designing men, the Ahithophels, are in England; those who have laid their scheme so deep, and covered it so well, that thousands, who are ripening it, suspect nothing at all of the matter. These well-meaning men, sincerely believing that they are serving their country, exclaim against grievances, which either never existed, or are aggra wated above measure; and thereby inflame the people more and more, to the wish of those who are behind the scene. But be not you duped any longer; do not ruin yourselves for them that owe you no good-will, that now employ you only for their own purposes, and in the end will give you no thanks. They love neither England nor America, but play one against the other, in subserviency to their grand design of overturning the English Government. Be warned in time; stand and consider, before it is too late; before you have entailed confusion and misery on your latest posterity. Have pity upon your mother-country !

And what a natural tendency has all that follows to instil the same both into the English and the Americans ! On these passages also, I shall beg leave to subjoin a few short observations: “A country that is subject to the legislature of another country, in which it has no voice, and over which it has no control, is in slavery.” This is palpably false. Take one instance out of many: Pennsylvania was subject (till now) to the legislature of England, in which it had no voice, and over which it had no control; yet it never was in slavery; it never wanted either civil or religious liberty; nay, perhaps it was more free in both respects than any other country in the universe. “In a country thus subjugated to another,” (a very improper, as well as invidious word,) “there is little or nothing to check rapacity.” If you mean the rapacity of the English Government, the insinuation is cruelly false; it never existed; no such rapacity was ever exercised. “And the most flagrant injustice and cruelty may be practised without remorse or pity.” (Page 20.) This is purely calculated to inflame; for no such injustice or cruelty was ever practised, nor was ever likely to be, either in this or any other province of America. That which follows is a curious sentiment indeed; I know not that ever I met with it before: “The government of one country over another” (suppose of England over North-America, or over the West Indian islands) “cannot be supported but by a military force. This is a state of oppression no country could submit to, an hour, without an armed force to compel them.” (Page 23.) Was ever anything more palpably false ! The English Govern ment, both in the islands and North-America, is the government of one country over another; but it has needed no armed force to support it for above these hundred years: And this Government which you would persuade them is oppressive, all the colonies did not only submit to, but rejoice in, without any armed force to compel them. They knew, and felt, they were not oppressed; but enjoyed all the liberty, civil and religious, which they could desire. 38.

A Second objection, you say, is this: “But we are taxed; why should not they?” You answer: “You are taxed by yourselves; they insist on the same privilege.” I reply, They are now taxed by themselves, in the very same sense that nine-tenths of us are. We have not only no vote in the Parliament, but none in electing the members: Yet Mr. Evans says, “We are virtually represented:” And if we are, so are the Americans. You add: “They help you to pay your taxes, by giving you a monopoly of their trade.” They consented, as you observed before, to do this; but they have not done it for many years: They have, in fact, traded to Holland, to France, to Spain, and everywhere they could. And how have they helped us, by purchasing our manufac tures? Take one instance out of a thousand: They have taken large quantities of our earthenware, for which they regularly required three years’ credit. These they sold to the Spaniards, at a very advanced price, and for ready money only. And did they not hereby help themselves, at least, as much as they helped us? And what have we lost by losing their custom? We have gained forty, fifty, or sixty per cent. The Spaniards now come directly to Bristol; and pay down ready money, pieces of eight, for all the earthenware that can possibly be procured. 54. A Third objection, you say, is this: “They will not obey the Parliament and the laws.” You answer: “Say, They will not obey your Parliament and your laws; because they have no voice in your Parliament, no share in making your laws.” (Page 100.) So, now the mask quite falls off again. A page or two ago, you said, “They are your fellow subjects.” Now, you frankly declare, they owe no subjection to our Government, and attempt to prove it! To that proof I reply: Millions in England have no more voice in the Parliament than they ; yet that does not exempt them from subjection to the Government and the laws. But “they may have a voice in it if they will.” No; they cannot, any more than the Americans. “Then they so far want liberty.” I answer, (1.) Whether they do or no, they must needs be subject; and that not only for wrath, for fear of punishment, but for conscience sake.

For, whether you are aware of it or no, there is a God; a God who, though he sits upon the circle of the heavens, sees and knows all that is done upon earth. And this God is holy; he does not love sin; he is just, rendering to all their due; and he is strong, there is none able to withstand him; he hath all power in heaven and in earth. He is patient indeed, and suffers leng; but he will at last repay the wicked to his face. He often does so in this world; especially when a whole nation is openly and insolently wicked. Then doth God “arise and maintain his own cause;” then doth he terribly show both his justice and power; that if these will not repent, yet others may fear, and flee from the wrath to come. 7. There hath been, among them that feared God, a general expectation, for many years, that the time was coming when God would thus arise to be avenged on this sinful nation. At length the time is come. The patience of God, long pro voked, gives place to justice. The windows of heaven begin to be opened, to rain down judgments on the earth. And yet, with what tenderness does he proceed ! in the midst of wrath remembering mercy. By how slow degrees does his vengeance move | Nor does his whole displeasure yet arise. 8. Brethren, countrymen, Englishmen, what shall we do; to-day, while it is called to-day, before the season of mercy is quite expired, and our “destruction cometh as a whirlwind?” Which way can we remove the evils we feel? which way prevent those we fear? Is there any better way than the making God our friend? the securing his help against our enemies? Other helps are little worth. We see armies may be destroyed, or even flee away from old men and children. Fleets may be dashed to pieces in an hour, and sunk in the depth of the sea. Allies may be treacherous, or slow, or foolish, or weak, or cowardly; but God is a friend who cannot betray, and whom none can either bribe or terrify. And who is wise, or swift, or strong like him?

Yet, for the faithful remnant's sake, Thine utmost wrath awhile defer, If, haply, we at last may wake, And, trembling at destruction near, The cause of all our evils own, And leave the sins for which we groan. Or, if the wicked will not mourn, And 'scape the long-suspended blow, Yet shall it to thy glory turn, Yet shall they all thy patience know, Thy slighted love and mercy clear, And vindicate thy justice here. IM MonTAL King of kings, Whose favour or whose frown Monarchs and states to honour brings, Or turns them upside down : A WORD TO A PROTESTANT, To thee, in danger's hour, We for our Sov’reign cry: Protect him by thy gracious power, And set him up on high. Not by a mighty host Can he deliver'd be; Let others in their numbers trust, We look, O Lord, to thee. Help to thy servant send, And strengthen from above; And still thy minister defend By thine almighty love. The Spirit of thy grace Thy heavenly unction, shed, And hosts of guardian angels place Around his sacred head. Confound whoe'er oppose, Or force them to retire; Be thou a tower against his foes, Be thou a wall of fire. O bring him out of all His sanctified distress, And by his name thy servant call, And fill him with thy peace. Show him, almighty Lord, That thou his Saviour art; And speak the soul-converting word, “My son, give me thy heart l” 18?

The English gave him a cask of strong liquor. The next morning he called his friends together, and, setting it in the midst of them, said, “These white men have given us poison. This man” (calling him by his name) “was a wise man, and would hurt none but his enemies; but as soon as he had drunk of this, he was mad, and would have killed his own brother. We will not be poisoned.” He then broke the cask, and poured the liquor upon the sand. 6. On what motive do you thus poison yourself? only for the pleasure of doing it? What I will you make yourself a beast, or rather a devil? Will you run the hazard of com mitting all manner of villanies; and this only for the poor pleasure of a few moments, while the poison is running down your throat? O never call yourself a Christian : Never call yourself a man You are sunk beneath the greater part of the beasts that perish. 7. Do you not rather drink for the sake of company? Do you not do it to oblige your friends? “For company,” do you say? How is this? Will you take a dose of ratsbane for company? If twenty men were to do so before you, would not you desire to be excused ? How much more may you desire to be excused from going to hell for company? But, “to oblige your friends:” What manner of friends are they who would be obliged by your destroying yourself? who would suffer, may, entice you so to do? They are villains. They are your worst enemies. They are just such friends, as a man that would smile in your face, and stab you to the heart. 8. O do not aim at any excuse ! Say not, as many do, “I am no one’s enemy but my own.” If it were so, what a poor saying is this, “I give none but my own soul to the devil.” Alas! is not that too much? Why shouldest thou give him thy own soul? Do it not. Rather give it to God. But it is not so. You are an enemy to your King, whom you rob hereby of an useful subject.

Or what receiveth. He of thine hand?” For thy own sake, therefore, God thy Maker doeth this. For thy own sake he calleth thee to serve him. For thy own sake He demands a part of thy time to be restored to Him that gave thee all. Acknow ledge his love. Learn, while thou art on earth, to praise the King of Heaven. Spend this day as thou hopest to spend that day which never shall have an end. The Lord not only hallowed the Sabbath-day, but he hath also blessed it. So that you are an enemy to yourself. You throw away your own blessing, if you neglect to “keep this day holy.” It is a day of special grace. The King of heaven now sits upon his mercy-seat, in a more gracious manner than on other days, to bestow blessings on those who observe it. If you love your own soul, can you then forbear laying hold on so happy an opportunity? Awake, arise, let God give thee his blessing ! Receive a token of his love! Cry to him that thou mayest find the riches of his grace and mercy in Christ Jesus ! You do not know how few more of these days of salvation you may have. And how dreadful would it be, to be called hence in the abuse of his proffered mercy! O what mercy hath God prepared for you, if you do not trample it under foot! “What mercy hath He prepared for them that fear Him, even before the sons of men l’” A peace which the world cannot give; joy, that no man taketh from you; rest from doubt and fear and sorrow of heart; and love, the beginning of heaven. And are not these for you? Are they not all purchased for you by Him who loved you, and gave himself for you? for you, a sinner? you, a rebel against God? you, who have so long crucified him afresh? Now “look unto Him whom you have pierced !” Now say, Lord, it is enough. I have fought against thee long enough. I yield, I yield.

particularly with regard to religion? My Lord and my God, thou seest my heart, and my desires are not hid from thee. I am encouraged by my happy experience of thy goodness, (particularly this day past,) to present myself before thee, notwithstanding I know myself unworthy of the least favour from thee. I am ashamed when I think how long I have lived a stranger, yea, an enemy to thee, taking upon me to dispose of myself, and to please myself in the main course of my life. But I now unfeignedly desire to return unto thee, and, renouncing all interest and propriety in myself, to give myself up entirely to thee; I would be thine, and only thine for ever. But I know I am nothing, and can do nothing of myself; and if ever I am thine, I must be wholly indebted to thee for it. O my God, my Saviour, my Sanctifier, turn not away thy face from a poor soul that seeks thee; but as thou hast kindled in me these desires, so confirm, increase, and satisfy them. Reject not that poor gift which I would make of myself unto thee, but teach me so to make it, that it may be acceptable in thy sight. Lord, hear me, help me, and show mercy unto me, for Jesus Christ’s sake. To thee, O God, Father, Son, and Holy Ghost, my Creator, Redeemer, and Sanctifier, I give up myself entirely: May I no longer serve myself, but thee, all the days of my life. I give thee my understanding: May it be my only care to know thee, thy perfections, thy works, and thy will. Let all things else be as dung and dross unto me, for the excellency of this knowledge. And let me silence all reasonings against whatsoever thou teachest me, who canst neither deceive, nor be deceived. I give thee my will: May I have no will of my own; whatsoever thou willest may I will, and that only. May I will thy glory in all things, as thou dost, and make that my end in everything; may I ever say with the Psalmist, “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.” May I delight to do thy will, O God, and rejoice to suffer it.

Withdraw not, I humbly entreat thee, thy protection from me, but mercifully this day watch over me with the eyes of thy mercy. Direct my soul and body according to the rule of thy will, and fill my heart with thy Holy Spirit, that I may pass this day, and all the rest of my days, to thy glory. O Saviour of the world, God of Gods, light of light, thou that art the brightness of thy Father's glory, the express image of his person; thou that hast destroyed the power of the devil, that hast overcome death, “that sittest at the right hand of the Father;” thou wilt speedily come down in thy Father's glory to judge all men according to their works: Be thou my light and my peace; destroy the power of the devil in me, and make me a new creature. Othou who didst cast seven. devils out of Mary Magdalene, cast out of my heart all corrupt affections. Othou who didst raise Lazarus from the dead, raise me from the death of sin. Thou who didst cleanse. the lepers, heal the sick, and give sight to the blind, heal the diseases of my soul; open my eyes, and fix them singly on the prize of my high calling, and cleanse my heart from every desire but that of advancing thy glory. O Jesus, poor and abject, unknown and despised, have mercy upon me, and let me not be ashamed to follow thee. O Jesus, hated, calumniated, and persecuted, have mercy upon me, and let me not be ashamed to come after thee. O Jesus, betrayed :and sold at a vile price, have mercy upon me, and make me content to be as my Master. O Jesus, blasphemed, accused, and wrongfully condemned, have mercy upon me, and teach me to endure the contradiction of sinners. O Jesus, clothed with a habit of reproach and shame, have mercy upon me, and let me not seek my own glory. O Jesus, insulted, mocked, and spit upon, have mercy upon me, and let me run with patience the race set before me. O Jesus, dragged to the pillar, scourged, and bathed in blood, have mercy upon me, and let me not faint in the fiery trial.

Forget me as I have been disobedient, provoking thee to anger; and regard me as I am distressed, crying out to thee for help. Look not upon me as I am a sinner; but consider me as I am thy creature. A sinner I am, I confess, a sinner of no ordinary stain: Butlet not this hinder thee, O my God; for upon such sinners thou gettest the greatest glory. O remember for whose sake it was that thou camest from the bosom of thy Father, and wast content to be born of thine own handmaid. Remember for whom it was that thy tender body was torn and scourged and crucified. Was it not for the sins of the whole world? And shall I be so injurious to thy glory, as to think thou hast excepted me? Or can I think, thou diedst only for sinners of a lower kind, and leftest such as me without remedy? What had become then of him who filled Jerusalem with blood? what of her, who lived in a trade of sin? Nay, what had become of thine own disciple, who with oaths and curses thrice denied thee? O, how easy is it for thee to forgive! for it is thy nature. How proper is it for thee to save 1 for it is thy name. How suitable is it to thy coming into the world ! for it is thy business. And when I consider that I am the chief of sinners, may I not urge thee farther, and say, Shall the chief of thy business be left undone? Far be that from thee! Have mercy upon me! I ask not of thee the things of this world, give them to whom thou pleasest, so thou givest me mercy. O say unto my soul, “Be of good cheer; thy sins are forgiven thee.” Othat I might never sin against thee more! And whereinsoever my conscience accuses me most, be thou most merciful unto me. Save me, O God, as a brand snatched out of the fire. Receive me, O my Saviour, as a sheep that is gone astray, but would now return to the great Shepherd and Bishop of my soul.

I never saw it equalled in any one. How often, when I parted with him at Tern-Hall, have his eyes and hands been lifted up to heaven to implore a blessing upon me, with fervour and devoutness unequalled by any I ever saw ! I firmly believe, he has not left in this land, or perhaps in any other, one luminary like himself. I conclude, wishing this light may be so held up, that many may see the glory thereof, and be transformed into its likeness, May you and I, and all that love the Lord Jesus Christ, be partakers of that holiness which was so conspicuous in him !” 4. “Our interviews for singing and conversation,” continues Mr. Vaughan, who was often present on these occasions, “were seldom concluded without prayer; in which we were frequently joined by her that is now my wife; (then a servant in the family;) as likewise by a poor widow in the village, who had also known the power of God unto salvation, and who died some years since, praising God with her latest breath. These were the only persons in the country whom he chose for his familiar friends. But he sometimes walked over to Shrews bury, to see Mrs. Glynne, or Mr. Appleton (who likewise now rests from his labours, after having many years adorned the gospel); he also visited any of the poor in the neighbourhood, that were upon a sick bed; and, when no other person could be procured, performed even the meanest offices for them.” 5. It was in the year 1757 that he was ordained both Deacon and Priest. He was ordained at Whitehall; and the same day, being informed that I had no one to assist me at West-Street chapel, he came away as soon as ever the ordination was over, and assisted me in the administration of the Lord’s supper. He was now doubly diligent in preaching, not only in the chapels at West-Street and Spital fields, but wherever the providence of God opened a door to proclaim the everlasting gospel. This he frequently did, not only in English, but likewise in French, his native language; of which he was allowed, by all competent judges, to be a complete master. 6. “The first time,” says Mr. Vaughan, “he preached in the country, was at Atcham church, on June 19, 1757.

AND DEAR SIR, “I HoPE the Lord, who has so wonderfully stood by you hitherto, will preserve you to see many of your sheep, and me among them, enter into rest. Should Providence call you first, I shall do my best, by the Lord’s assistance, to help your brother to gather the wreck, and keep together those who are not absolutely bent to throw away the Methodist doctrines and discipline, as soon as he that now letteth is removed out of the way. Every help will then be necessary, and I shall not be backward to throw in my mite. In the meantime, you sometimes need an assistant to serve tables, and occasionally to fill up a gap. Providence visibly appointed me to that office many years ago. And though it no less evidently called me hither, yet I have not been without doubt, especially for some years past, whether it would not be expedient that I should resume my office as your Deacon; not with any view of pre siding over the Methodists after you, but to ease you a little in your old age, and to be in the way of recovering, perhaps doing, more good. I have sometimes thought, how shameful it was, that no Clergyman should join you, to keep in the Church the work God has enabled you to carry on therein. And as the little estate I have in my own country is sufficient for my maintenance, I have thought I would one day or other offer you and the Methodists my free service. While my love of retirement made me linger, I was providentially led to do something in Lady Huntingdon's plan. But being shut out there, it appears to me, I am again called to my first work. Nevertheless, I would not leave this place without a fuller persuasion that the time is quite come. Not that God uses me much here, but I have not yet sufficiently cleared my conscience from the blood of all men. Meantime, I beg the Lord to guide me by his counsel, and make me willing to go anywhere or nowhere, to be anything or nothing. “Help, by your prayers, till you can bless by word of mouth, “Reverend and dear Sir, “Your willing, though unprofitable, servant in the gospel, “MADELEY, February 6, 1773.” 4.

Fletcher joins together. “Never,” says she, “did I behold any one more dead to the things of the world. His treasure was above; and so was his heart also. He always remembered that admonition of the Apostle, “No man that warreth entangleth himself with the things of this life.” It was his constant endeavour to preserve a mind free and disen cumbered; and he was exceeding wary of undertaking any business that might distract and hurry it. Yet, in his worldly concerns, knowing himself to be a steward for God, he would not through carelessness waste one penny. He likewise judged it to be his bounden duty to demand what he knew to be his right. And yet he could well reconcile this with that word, “He that will have thy coat, let him have thy cloak also.” Indeed, whether he had less or more, it was the same thing upon his own account, as he had no other use for it, but to spread the gospel, and to assist the poor. And he frequently said, he never was happier than when he had given away the last penny he had in his house. If at any time I had gold in my drawers, it seemed to afford him no comfort. But if he could find a handful of small silver, when he was going out to see the sick, he would express as much pleasure over it as a miser would in discovering a bag of hid treasure. He was never better pleased with my employment, than when he had set me to prepare food or physic for the poor. He was hardly able to relish his dinner, if some sick neighbour had not a part of it; and sometimes, if any one of them was in want, I could not keep the linen in his drawers. On Sundays he provided for numbers of people who came from a distance to hear the word; and his house, as well as his heart, was devoted to their convenience: To relieve them that were afflicted in body or mind was the delight of his heart. Once a poor man, who feared God, being brought into great difficulties, he took down all the pewter from the kitchen shelves, saying, ‘This will help you; and I can do without it. A wooden trencher will serve me just as well.

A wooden trencher will serve me just as well. In epidemic and contagious dis tempers, when the neighbours were afraid to nurse the sick, he has gone from house to house, seeking some that were willing to undertake it. And when none could be found, he has offered his service, to sit up with them himself. But this was at his first setting out here. At present, there appears in many (and has done so for many years) a most ready mind to visit and relieve the distressed. 11. “He thoroughly complied with that advice,-- * Give to all something; to a good poor man, Till thou change hands, and be where he began.” I have heard him say, that when he lived alone in his house, the tears have come into his eyes, when one had brought him five or six insignificant letters, at three or four pence a piece; and perhaps he had only a single shilling in the house, to distribute among the poor to whom he was going. He frequently said to me, ‘O Polly, can we not do without beer? Let us drink water, and eat less meat. Let our necessities give way to the extremities of the poor.” 12. “But with all his generosity and charity he was strictly careful to follow the advice of the Apostle, ‘Owe no man any thing. He contracted no debt. While he gave all he had, he made it a rule to pay ready money for every thing; believing this was the best way to keep the mind unencumbered and free from care. Meanwhile his substance, his time, his strength, his life, were devoted to the service of the poor. And, last of all, he gave me to them. For when we were married, he asked me solemnly, whether I was willing to marry his parish. And the first time he led me among his people in this place, he said, ‘I have not married this wife only for myself, but for you. I asked her of the Lord, for your comfort, as well as my own.’” 13. All his life, as well as during his illness, particularly at Newington and Brislington, (as has been largely related,) he was grateful in a very high degree, to those who conferred the least benefit upon him; yea, or even endeavoured so to do. One of these was Mr.

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?

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 ! What will become of my poor !” He was blessed with so great a degree of humility, as is scarce to be found. I am witness how often he has rejoiced in being treated with contempt. Indeed it seemed the very food of his soul, to be little and unknown. “His zeal for souls, I need not tell you. Let the labours of twenty-five years, and a martyr's death in the conclusion, imprint it on your hearts. His diligent visiting of the sick occasioned the fever which, by God’s commission, tore him from you and me. And his vehement desire to take his last leave of you with dying lips and hands, gave (it is supposed) the finishing stroke, by preparing his blood for putrefaction. Thus has he lived and died your servant. And will any of you refuse to meet him at God’s right hand in that day? “He walked with death always in sight. About two months ago, he came to me and said, ‘My dear love, I know not how it is, but I have a strange impression, death is near us, as if it were to be some sudden stroke upon one of us. And it draws out all my soul in prayer, that we may be ready. He then broke out, ‘Lord, prepare the soul thou wilt call! And O stand by the poor disconsolate one that shall be left behind ' ' “A few days before his departure, he was filled with love in an uncommon manner. The same he testified as long as he had a voice, and continued to the end, by a most lamb-like patience, in which he smiled over death, and set his last seal to the glorious truths he had so long preached among you. “Three years, nine months, and two days, I have possessed my heavenly-minded husband. But now the sun of my earthly joys is set for ever, and my soul filled with an anguish which only finds its consolation in a total resignation to the will of God.

This is true resignation. And since He has borne our infirmities, we may well bear those of each other for His sake. “To abandon all, to strip one’s self of all, in order to seek and to follow Jesus Christ naked to Bethlehem, where he was born; naked to the hall where he was scourged; and naked to Calvary, where he died on the cross, is so great a mercy, that neither the thing, nor the knowledge of it, is given to any, but through faith in the Son of God. “(3.) There is no love of God without patience, and no patience without lowliness and sweetness of spirit. “Humility and patience are the surest proofs of the increase of love. “Humility alone unites patience with love; without which it is impossible to draw profit from suffering; or indeed, to avoid complaint, especially when we think we have given no occasion for what men make us suffer. “True humility is a kind of self-annihilation; and this is the centre of all virtues. “A soul returned to God ought to be attentive to every thing which is said to him, on the head of salvation, with a desire to profit thereby. “Of the sins which God has pardoned, let nothing remain but a deeper humility in the heart, and a stricter regulation in our words, in our actions, and in our sufferings. “(4.) The bearing men, and suffering evils in meekness and silence, is the sum of a Christian life. “God is the first object of our love: Its next office is, to bear the defects of others. And we should begin the practice of this amidst our own household. “We should chiefly exercise our love towards them who most shock either our way of thinking, or our temper, or our knowledge, or the desire we have that others should be as virtuous as we wish to be ourselves. “(5.) God hardly gives his Spirit even to those whom he has established in grace, if they do not pray for it on all occasions, not only once, but many times. “God does nothing but in answer to prayer; and even they who have been converted to God without praying for it themselves, (which is exceeding rare,) were not without the prayers of others. Every new victory which a soul gains is the effect of a new prayer.

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.”

A Letter to the Rev. Mr. Thomas Maxfield Source: The Works of John Wesley, Volume 11 (Zondervan) Year: 1778 Author: John Wesley --- I was a little surprised to read, in a late publication of yours, the following assertions : 1. Thomas Maxfield was “some of the first-fruits of Mr. Whitefield's ministry.” (Page 18.) 2. “When he went abroad, he delivered me, and many thousands more, into the hands of those he thought he could have trusted them with, and who would have given them back to him again at his return. But, alas! it was not so.” (Ibid.) “I heard Mr. Whitefield say, at the Tabernacle, in the presence of five or six Ministers, to Mr. -- a little before he left England for the last time, ‘I delivered thirty thou sand people into the hands of your brother and you, when I went abroad. And by the time I came back, you had so turned their hearts against me, that not three hundred of them would come to hear me.” I knew this was true.” (Ibid.) 3. “I heard Mr. Whitefield say, ‘When I came back from Georgia, there was no speaking evil of each other. O what would I not give, or suffer, or do, to see such times again But O that division I that division ? What slaughter jt has made l’ “It was doctrine that caused the difference; or, at least, it was so pretended.” (Ibid.) “He preached a few times in connexion with his old friends. But, ah! how soon was the sword of contention drawn l’’ (Page 19.) 4. “Where can you now find any loving ones, of either party? They have no more love to each other than Turks.” (Ibid.) “Read their vile contentions, and the evil characters they give of each other, raking the filthiest ashes, to find some black story against their fellow-Preachers.” (Page 20.) They “slay with the sword of bitterness, wrath, and envy. Still more their shame is what they have sent out into the world against each other, on both sides, about five or six years ago, and till this very day.” (Page 21.) To satisfy both friends and foes, I propose a few queries on each of these four heads. I.

When I saw him again, he said, ‘No patient in the house dares speak to any one; and I could get no pen, ink, and paper; but I got a pin and a card, on which a young woman has pricked her name: Here it is.’ I took the card, and knew the name. The next day I went to her father, and asked, ‘Sir, where is your daughter?” He said, ‘She is lately married to a very worthy man, and is gone with her husband into the country.’ I then told him the story, and we went together to the Lord Chief Justice. Early in the morning we went to the Doctor's house, and knocked at the door. He looked through a little grate, and bade us go on our way; we had no business with him. I answered, ‘Here is the Lord Chief Justice's warrant, and his tip-staff. Open the door, or we shall break it open. He then opened it, and I asked, ‘Where is the young lady that was brought in hither three days ago?” He answered, ‘There is no such person in my house; you may search it from top to bottom. We did so; but could not find any trace of her. Coming down the stairs, I said, ‘Is there no one under these stairs?’ The Doctor answered, “There is a poor creature; but she is so outrageous, that we are obliged to shut her up in the dark. On his opening the door, she put out her head. My friend sighed, and said, ‘I know nothing of this poor thing. She answered, ‘What, Sir, am I so altered in three days, that you do not know your own daughter?” He immediately knew her voice, and took her home. Her husband was very glad to refund her fortune.”

A Providential Event Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- TIE forty King's Scholars at Westminster-School lodge in one room, which is called the dormitory. While my eldest brother was at school, the head boy cried out vehemently one morning, “Lads, lads! you oversleep yourselves! you lie too late: It is time to be at school.” They all started up, dressed as quick as they could, and ran down with him. When they came into the cloisters, one who was a little before the rest saw something white, and cried out, “What have we got here?” They went up to it, and found a man stark naked, and so benumbed that he could not speak. Just then the clock struck two. They took him up, carried him into the dormitory, and put him into a warm bed After some rest, he recovered his senses and speech; and *=~~~- Wheing asked how he came into that condition, he told them, as he was coming over Chelsea-Fields, he was robbed by two footpads, who then stripped him stark maked, tied him neck and heels, and threw him into a ditch. There he must have perished, but that some young women, coming to market very early in the morning, heard him groan, and, going to the ditch, untied him, and then ran away. He made toward the town as well as he could, till, being unable to walk any farther, he crept into the cloisters upon his hands and feet, where he lay till the King’s Scholars came. Probably in an hour or two he would have expired. After Jhe had slept some hours, they gave him something warm to drink; then one gave him a shirt, another a coat or waist coat, others what they could spare, till they had clothed him from head to foot. They then collected for him among themselves about forty shillings, and wished him well home. See the wisdom of God, making the sport of a boy the smeans of saving a poor man’s life!

Wigan had of me for tutorage, told me he would never take any more of me than he had done, but would rather add something to than take from what little I had. I heard lately from my brother, who then promised me to order Mr. Sherman to let me have the rent of his room, and this quarter's studentship, by which, together with my five 11b from the Charterhouse at Michaelmas Day, I hope to be very near out of debt everywhere. The small-pox and fever are now very common in Oxford; of the latter a very ingenious young gentleman of our College died yesterday, being the fifth day from the beginning of his illness. There is not any other in the College sick at present, and it is hoped that the approach of winter will stop the spreading of the distemper. I am very glad to hear that all at home are well; as I am, I thank God, at present, being seldom troubled with anything but bleeding at the nose, which I have frequently. A little while ago, it bled so violently while I was walking in the evening a mile or two from Oxford, that it almost choked me; nor did any method I could use at all abate it, till I stripped myself and leapt into the river, which happened luckily not to be far off. I shall not want the notes of my entrance and a great while yet, but shall take care to write time enough them when I do; they can but be brought by the post at last if nobody comes this way or to London in the time. I should have been very glad to have heard my sister Suky or any other of my sisters; nor am I so poor, but that I can spare postage now and then for a letter or two.

The 53rd Canon runs thus: 'If any preacher in the pulpit particularly or narrowly of purpose impugn or confute any doctrine delivered by any other preacher in the same church -- or in any church near adjoining, because upon such public dissenting and contradicting there may grow much offence and disquietness to the people the churchwardens or -party grieved shall forthwith signify the same to the Bishop, and not suffer, &c.' Against this I have offended, if I have in the pulpit particularly or of purpose impugned any doctrine there delivered before. But this plainly supposes the impugner to know that the doctrine he opposes was preached there before; otherwise he can't possibly be said to impugn it particularly or on purpose. Now, it is not possible he should know it was there delivered, unless he either heard it preached himself or was informed of it by others. The disputed point between my father and me was the particular measure of charity due to wicked men; but neither have I heard him, neither did he himself or any other person inform me, that he ever preached at all in Wroot Church on that subject. So that I am in no wise guilty of breaking the Canon, unless it obliges every preacher to inquire what particular tenets have ever been maintained (for the time is not limited) both in his own and the adjoining churches: if he is to inquire of the former, he must inquire of the latter too; the Canon equally speaking of both. If there be any objection made to the sermon itself, I have it by me, and, for the matter of it, am not ashamed or afraid to show it anybody.

Two days ago I was reading a dispute between those celebrated masters of controversy, Bishop Atterbury and Bishop Hoadly [Atterbury preached a funeral sermon (on Thomas Bennet the bookseller) from 1 Cor. xv. 19, 'If in this life only . . .' He argued that, were there no life after this, men would be more miserable than beasts, and the best men often the most miserable. Hoadly disputed the interpretation of the text. Atterbury replied: Hoadly retorted. Atterbury preached another sermon on Charity (I Pet. iv. 8). Again Hoadly criticized at length. A concise account of the controversies may be read in the latest life of Atterbury by Canon Beeching, 1909, PP. 44-5. A fuller account is given in Hunt's Religious Thought in England, iii. 78-9. 'Coming from a High Churchman, at a time when most divines were eloquent on the natural rewards of virtue and religion, Atterbury's doctrine was startling.' For Wesley's interpretation, see his Notes upon the New Testament. See also previous letter.]; but must own I was so injudicious as to break off in the middle. I could not conceive that the dignity of the end was at all proportioned to the difficulty of attaining it. And I thought the labor of twenty or thirty hours, if I was sure of succeeding, which I was not, would be but ill rewarded by that important piece of knowledge whether Bishop Hoadly had misunderstood Bishop Atterbury or no.

DEAR MOTHER, -- One advantage at least my degree has given me: I am now at liberty, and shall be in a great measure for some time, to choose my own employment; and as I believe I know my own deficiencies best and which of them are most necessary to be supplied, I hope my time will turn to somewhat better account than when it was not so much in my own disposal. On Saturday next I propose beginning an entirely different life, with relation to the management of my expenses, from what I have hitherto done. I expect then to receive a sum of money, [Probably from his Fellowship, at which time he may have received some allowance. See letter of Dec. 6, 1726.] and intend immediately to call in all my creditors' bills (that they may not grow by lying by, as it sometimes happens), and from that time forward to trust no man, of what sort or trade so ever, so far as to let him trust me. Dear mother, I speak what I know: my being little and weak, whereas had it not been for a strange concurrence of accidents (so called in the language of men) I should very probably have been just the reverse, I can easily account for; 'I can readily trace the wisdom and mercy of Providence in allotting me these imperfections. (Though what if I could not since, while I look through a glass, I can only expect to see darkly.) But here the difficulty was likely to lie: Why would Infinite Goodness permit me to contract an habit of sin, even before I knew it to be sinful, which has been a thorn in my side almost ever since ‘How can I skill of these Thy ways' so well, that I am verily persuaded, had it not been for that sinful habit, I had scarce ever acquired any degree of any virtuous one ['How can I skill of these Thy ways ' is adapted from George Herbert's The Temple, ' Justice.' See Wesley's edition, 1773, P. 19. The poem begins: ‘I cannot skill of these Thy ways,’ and ends ‘I cannot skill of these my ways.’] Is not this the finger of God Surely none else could have extracted so much good from evil! surely it was mercy not to hear my prayer!

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.

The few hours that Selima and Aspasia enjoyed the conversation of Cyrus and Araspes are too valuable to be forgot; which I should sooner have endeavored to convince you of if I could have found time: and the favor of the book is of so high a nature that we can never be so ungrateful as to look on it without the greatest thankfulness. How happy should we have been to have heard it read by one who so well knows to recommend everything he approves of! I am sensible there must be several things we shall not be able to comprehend in such a treatise; you must therefore give me leave to trouble you with my ignorance by desiring your explanation of what I may not understand. I hope we shall hear from you soon; I have not time now to enlarge my letter. I must again repeat my acknowledgements for the friendship you have shown us in many instances. Selima and Aspasia will always gratefully remember them. To Mrs. Pendarves February 19 [1731]. Yes, it is better to assure Aspasia now, though it be but in one line, that I am sensible of her strange goodness in thus preventing me a second time, than to put off still what, could it have been avoided, ought not to have been delayed a moment. But what can I do, thus hemmed in as I am with business over and above my own I am persuaded you would not condemn me, Aspasia, did you know how many days pass over my head in which I have not one poor hour from five to seven but what is engaged long before it comes. Yet never shall any engagement of any kind make me so false both to justice and friendship as to neglect any commands which I may have the pleasure of receiving from Aspasia or Selima. That particular .one which your last gives me leave to expect, I should earnestly have requested myself had not you mentioned it first. O Aspasia, how gladly should I receive into my soul your ignorance of some points in philosophy could ignorance of pride, ingratitude, and passion pass at the same time into (I dare hardly say) Your friend, CYRUS. When Aspasia or Selima is the theme', I speak the sense of Araspes in my own. Adieu. Mrs. Pendarves replies:

Since our return our little company that used to meet us on a Sunday evening is shrunk into almost none at all. Mr. Morgan is sick at Holt; Mr. Boyce is at his father's house at Barton; Mr. Kirkham must very shortly leave Oxford, to be his uncle's curate; and a young gentleman of Christ Church, who used to make a fourth, either afraid or ashamed, or both, is returned to the ways of the world, and studiously shuns our company. [They got back to Oxford on May 12. See letter of June 26, 1734.] However, the poor at the Castle have still the gospel preached to them, and some of their temporal wants supplied, our little fund-rather increasing than diminishing. Nor have we yet been forced to discharge any of the children which Mr. Morgan left to our care: though I wish they too do not find the want of him; I am sure some of their parents will. Some, however, give us a better prospect; John Whitelamb in particular. [In 1734 Whitelamb became Rector of Wroot, the living of which he held till his death in 1759. See Journal, iii. 24; Tyerman's Oxford Methodists, pp. 374-86; and letter of Nov. 17.] I believe with this you will receive some account from himself how his time is employed. He reads one English, one Latin, and one Greek book alternately; and never meddles with a new one in any of the languages till he has ended the old one. If he goes on as he has begun, I dare take upon me to say that, by the time he has been here four or five years, there will not be such an one of his standing in Lincoln College, perhaps not in the University of Oxford. To his Mother June 11, 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.

In attaining some share of a better portion, some lot in a fairer heritage, I may aspire to imitate Aspasia; but vainly should hope for the same share in it. You have kept yourself unspotted from the world: I am sullied with many stains! Your mind is now adorned with many of those dispositions to which mine must probably be yet long a stranger. For though I would fain be nearer you; though I do what I can (alas! I fear not always) to overtake you: yet so hard is it to lay aside every weight, these follies do so easily beset me, that I find it will not be; -- the penitent can't avoid being left behind by the innocent!

I have but one thing to add, and that is as to my being formal. If by that be meant that I am not easy and unaffected enough in my carriage, it is very true; but how shall I help it I cannot be genteelly behaved by instinct; and if I am to try after it by experience and observation of others, that is not the work of a month but of years. If by formal be meant that I am serious, this too is very true; but why should I help it Mirth, I grant, is fit for you; but does it follow that it is fit for me Are the same tempers, any more than the same words or actions, fit for all circumstances If you are to 'rejoice evermore' because you have put your enemies to flight, am I to do the same while they continually assault me You are glad, because you are 'passed from death to life'; well, but let him be afraid who knows not whether he is to live or die. Whether this be my condition or no, who can tell better than myself Him who can, whoever he be, I allow to be a proper judge whether I do well to be generally as serious as I can. John Whitelamb wants a gown much, and I am not rich enough to buy him one at present. If you are willing my twenty shillings (that were) should go toward that, I will add ten to them, and let it lie till I have tried my interest with my friends to make up the price of a new one.--I am, dear brother, Yours and my sister's affectionate Brother. The Rector [Euseby Isham, 1731-55.] is much at your service. I fancy I shall some time or other have much to say to you about him. All are pretty well at Epworth, my sister Molly [Mary Wesley, who married John Whitelamb in 1734 and died the same year. See letter of Oct. 4, 1769.] says. From Ann Granville [8] GLOUCASTER, December 1, 1731

When I observe how fast life flies away, and how slow improvement comes, I think one can never be too much afraid of dying before one has learned to live; I mean, even in the course of nature. For were I sure that 'the silver cord' should not be violently 'loosed,' that 'the wheel' should not ' be broken at the cistern,' till it was quite worn away by its own motion, yet what a time would this give for such a work A moment to transact the business of eternity ! What are forty years in comparison of this So that were I sure of what never man yet was sure of, how little would it alter the case! How justly still might I cry out: Downward I hasten to my destined place; There none obtain Thy aid, none sing Thy praise! Soon shall I lie in death's deep ocean drowned: Is mercy there, is sweet forgiveness found O save me yet, while on the brink I stand; Rebuke these storms, and set me safe on land ! O make my longings and Thy mercy sure! Thou art the God of power. [Prior's Considerations on Part of the 88th Psalm.] A year ago Mr. Morgan was exceedingly well pleased with the thought of dying shortly. He will not now bear to have it named, though he can neither sleep, read, stand, nor sit. Yet without hands, or feet, or head, or heart, he is very sure his illness is not increased. Surely now he is a burthen to himself and almost useless in the world; his discharge cannot be far off. Dear mother, there is but one cause of uneasiness which I sometimes find in your behavior towards me. You perform the noblest offices of love for me, and yet blame the Fountain from whence they flow. You have more than once said you loved me too well and would strive to love me less. Now this it is I complain of. You do not think natural affection evil in itself; far from it. But you say you have but little time to stay in the world, and therefore should not have much affection for anything in it. Most true: not any of those things which perish with the world. But am I one of those

Upon this encouragement we still continued to sit together as usual; to confirm one another as well as we could in our resolutions to communicate as often as we had an opportunity (which is here once a week); and to do what service we could to our acquaintance, the prisoners, and two or three poor families in the town. But the outcry daily increasing, that we might show what ground there was for it, we proposed to our friends, or opponents, as we had opportunity, these or the like questions: -- I. Whether it does not concern all men of all conditions to imitate Him, as much as they can, ' who went about doing good' Whether all Christians are not concerned in that command, ' While we have time, let us do good to all men' Whether we shall not be more happy hereafter, the more good we do now Whether we can be happy at all hereafter, unless we have, according to our power, 'fed the hungry, clothed the naked, visited those that are sick and in prison'; and made all these actions subservient to an higher purpose, even the saving of souls from death Whether it be not our bounden duty always to remember that He did more for us than we can do for Him, who assures us, 'Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me' II. Whether, upon these considerations, we may not try to do good to our acquaintance Particularly, whether we may not try to convince them of the necessity of being Christians Whether of the consequent necessity of being scholars Whether of the necessity of method and industry, in order to either learning or virtue Whether we may not try to persuade them to confirm and increase their industry, by communicating as often as they can Whether we may not mention to them the authors whom we conceive to have wrote best on those subjects Whether we may not assist them, as we are able, from time to time, to form resolutions upon what they read in those authors, and to execute them with steadiness and perseverance

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

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.

1733 To his Mother [1] February 15, 1733. DEAR MOTHER,--I am glad to hear that my father continues recovering, though it can be but very slowly, considering how his strength is exhausted. 'Tis well if this time spring does not betray him into a relapse, by tempting him out before his health is confirmed. Of poor Becky my sister Molly says not one word, so I presume she is as she was; and hope I may make the same inference as to you--viz. that you are only half tired to death. The more I think of the reason you gave me at Epworth for speaking little upon religious subjects, the less it satisfies me. ' We shall all be of your mind when we are of your age.' But who will assure us that we shall ever be of that age Or suppose we should, is it not better to be of that mind sooner Is not a right faith of use at thirty as well as at sixty and are not the actions that flow from a right faith as rewardable now as then I trust they are, and do therefore earnestly desire that, whatever general or particular rules of life your own reflection and experience have suggested to you, I may be tried whether I will conform to them or no. If I do not, the blame lights on me. At this season especially I would not neglect any help for mortifying the flesh and the lusts thereof, for throwing off the affections of the earthly Adam, and putting on the image of the heavenly. If I am to be surrounded with the snares of flesh and blood yet many years, will you not give me the best advices to break through them that you can If I, as well as you, am soon to be laid in the balance, so much the rather assist me, that I may not be found wanting.

12. What still heightens my fear of this untried state is that, when I am once entered into it, be the inconveniences of it found more or less -- vestigia nulls retrorsum [‘No retracing one's steps’ (Aesop's ‘The Fox and the Sick Lion’).] -- when I am there, there I must stay. If this way of life should ever prove less advantageous, I have almost continual opportunities of quitting it; but whatever difficulties occur in that, whether foreseen or unforeseen, there is no returning, any more than from the grave. When I have once launched out into that unknown sea, there is no recovering my harbor; I must on among whatever whirlpools or rocks or sands, though all the waves and storms go over me.

1736 To Dr. Burton [1] ON BOARD THR SHIP ' SIMMONDS,' January 20, 1736. HONOURED SIR,--Your prayers have not been in vain, for God hath greatly prospered us ever since we set out from London. We have wanted no manner of thing that is good. Plenty of temporal conveniences have been added to higher blessings, even those which we least expected. In the midst of the sick our health has been preserved. When the strong men fainted, and the experienced in this way of life fell down, I was not more affected than if I had been on land, nor ever prevented for one hour from reading, writing, or pursuing any other employment. Whilst we were in Cowes Road, there were several storms, in one of which two ships were cast away on the back of the island, as we should have been had it not pleased God to detain us in that safe station. By this means, too, we have many opportunities of instructing and exhorting the poor passengers, most of whom at their embarking knew little more of Christianity than the name. But God has so assisted our little endeavors in catechizing the children, explaining the Scriptures, and applying them in private conversation, that we have reason to hope a great part of them are throughly awakened and determined to pursue the prize of their high calling.

DEAR MOTHER, -- I doubt not but you are already informed of the many blessings which God gave us in our passage; as my brother Wesley [Wesley began a long letter to his brother Samuel on Jan. 21, which he finished next day. Samuel would no doubt have sent it to their mother (Journal, i. 139d).] must before now have received a particular account of the circumstances of our voyage, which he would not fail to transmit to you by the first opportunity. We are likely to stay here some months. The place is pleasant beyond imagination; and, by all I can learn, exceeding healthful -- even in summer, for those who are not intemperate. It has pleased God that I have not had a moment's illness of any kind since I set my foot upon the continent; nor do I know any more than one of my seven hundred parishioners who is sick at this time. Many of them, indeed, are, I believe, very angry already: for a gentleman, no longer ago than last night, made a ball; but public prayers happening to begin about the same time, the church was full, and the ball-room so empty that the entertainment could not go forward. I should be heartily glad if any poor and religious men or women of Epworth or Wroot would come over to me. And so would Mr. Oglethorpe too: he would give them land enough, and provisions gratis till they could live on the produce of it. I was fully determined to have wrote to my dear Emmy to-day; but time will not permit. O hope ye still in God; for ye shall yet give Him thanks, who is the help of your countenance and your God! Renounce the world; deny yourselves; bear your cross with Christ, and reign with Him!

I own your generous kindness all the time we were at sea: I am indebted to you for a thousand favors here. Why, then, the least I can say is, -- Though all men should revile you, yet, if God shall strengthen me, will not I: yea, were it not for the poor creatures whom you have as yet but half redeemed from their complicated misery, I could almost wish that you were forsaken of all; that you might clearly see the difference between men of honor and those who are in the very lowest rank the followers of Christ Jesus. Oh where is the God of Elijah Stir up Thy strength, and come and help him! If the desire of his heart be to Thy name, let all his enemies flee before him! Art Thou not He who hast made him a father to the fatherless, a mighty deliverer to the oppressed Hast Thou not given him to be feet to the lame, hands to the helpless, eyes to the blind Hath he ever withheld his bread from the hungry, or hid his soul from his own flesh Then, whatever Thou withholdest from him, O Thou lover of men, satisfy his soul with Thy likeness; renew his heart in the whole image of Thy Christ; purge his spirit from self-will, pride, vanity, and fill it with faith and love, gentleness and longsuffering. Let no guile ever be found in his mouth, no injustice in his hands! And, among all your labors of love, it becomes me earnestly to entreat Him that He will not forget those you have gone through for, sir, Your obliged and obedient servant. To Dr. Bray's Associates [3] SAVANNAH, February 26, 1737.

I was a stranger to him, received him friendly, listened to him humbly, consented to his instructing me; I said not one single syllable of any doctrine of religion, Mystical or not. We presently parted, in all appearance friendly. He passes a sentence of condemnation upon me as in a poor miserable state, which lay open to his eyes. This man of God told nothing of this to myself, but goes away to another man of God, and invents and tells things as false as if he had charged me with picking his pocket; and, what is well to be observed, this judgment passed upon me is founded upon those very things which are thus false and wholly his own invention. This other man of God confirms this sentence as spoken by one that he knew had the Spirit of God, and in obedience to a divine call is obliged to let me know.... Who made me your teacher or can make me answerable for any defects in your knowledge You sought my acquaintance, you came to me as you pleased, and on what occasion you pleased, and to say to me what you pleased. If it was my business to put this question to you, if you have a right to charge me with guilt for the neglect of it, may you not much more reasonably accuse them who are authoritatively charged with you Did the Church in which you are educated put this question to you did the Bishop that ordained you either deacon or priest do this for you did the Bishop that sent you into Georgia require this of you Pray, sir, be at peace with me. To a Friend [9] [LONDON, May 24, 1738.] Oh why is it that so great, so wise, so holy a God will use such an instrument as me! Lord, ‘let the dead bury their dead’! But wilt Thou send the dead to raise the dead Yea, Thou sendest whom Thou wilt send, and shewest mercy by whom Thou wilt show mercy! Amen! Be it, then, according to Thy will! If Thou speak the word, Judas shall cast out devils.

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

I have little time and much to write to-night. Dear Jemmy, suffer people to use the means of grace. If this caution is needless, I shall rejoice; for I am Your loving brother. To Philip Henry Molther [2] [BISTOL, April 12, 1740.] DEAR BROTHER MOLTHER, -- Our brother Nowers never laid Sutor's behavior to the charge of the Brethren. He is well satisfied with what you say about it, and desires his love may be remembered to them all. It is my great desire that there may be nothing but love between them and you and Your affectionate brother. To Howell Harris [3] LONDON, July 29, 1740. MY DEAR BROTHER, --- Is the devil a fool Or has he forgot his old maxim, ‘Divide and conquer’ Beware you forget not the royal law, ‘Love thinketh no evil.’ I have no time myself now, so I have desired our brother Purdy [John Purdy was Wesley's companion when he went to begin his field-preaching in Bristol. Wesley lightened his labor by thus using his friend's help. See letters of Dec. 6, 1739, and Feb. 1, 1784.] to transcribe a paragraph or two of my Journal for you.

I supposed the fit was now over, it being about five in the afternoon, and began to compose myself for sleep; when I felt first a chill, and then a burning all over, attended with such an universal faintness, and weariness, and utter loss of strength, as if the whole frame of nature had been dissolved. Just then my nurse, I know not why, took me out of bed and placed me in a chair. Presently a purging began, which I believe saved my life. I grew easier from that hour, and had such a night's rest as I have not had before since it pleased God to lay His hand upon me. To James Hutton [6] BRISTOL, November 14, 1741. DEAR JEMMY, -- Almost ever since the beginning of my illness [See previous letter.] (which it has now pleased God in some measure to remove) it has been much upon my mind, especially when I knew not but my Lord was requiring my soul of me, to cause a few words to be written in my name to you or some of the Brethren; and I look upon yours as a providential indication that the time of doing it is now come. I am afraid that the Moravian teachers who have been lately in London (I mean Mr. Spangenberg, Molther, and the rest) have, with regard to my brother and me (I speak plainly), acted contrary to justice, mercy, and truth. 1. To justice. Is it just for you, my brethren, to enter thus into other men's labors without (I speak of present things), nay, quite contrary to, the judgment and consent of those who were laboring therein before Let us put a case. Suppose I, having learned German perfectly, should in the neighborhood of Marienborn, or in Herrnhut itself (the thing is supposable, if not practicable), go and preach directly contrary to the judgment and consent of the Count, I should think myself to be equally just with a robber on the highway.

2. To mercy. For where is your mercy in separating chief friends, in alluring from us to yourselves by oily words those who have grown up with us from the beginning, who have with us borne the burthen and heat of the day, and were till lately determined to live and die with us I mean (to mention no more) Mr. Gambold, Hutchings, Kinchin, and my brother Hall. What use are these of to you now you have them although, indeed, they are utterly useless to us. What possible end could the bereaving us of them answer, except it were this -- that, by necessitating us to undergo labours which our bodies could not bear, you might hasten our return to Him that sent us For my part, I cannot but declare my sense to be this--that, if I had now gone hence, I should have fallen in my uprightness, but my blood would God have required at your hands. 3. As to truth. How little have you regarded that golden rule ‘Let love be without dissimulation’! How much, very much, of reserve, darkness, and evasion has been in all your proceedings! so much that in very deed I know not now where to have you or how to understand what you say. I know not whether you receive the gospel as the adequate rule either of faith or practice. The good God have mercy upon you if you do or if you do not. To Him I commend my cause, and remain Your sincere friend. To Mr. James Hutton, Bookseller, In Little Wild Street, Near Clare Market, London. To a Clergyman [7] Sunday Morning, [ about 1741.] REVEREND SIR, -- A flying report which I heard last night occasions you this trouble. That I may not put you to any inconvenience (which I should be sorry to do; it would not be doing as I would be done to), I beg to know whether you have any scruples as to administering the Lord's Supper to, Reverend sir, Your brother and servant.

Now, sir, what an insult it is upon common sense to say that I raised that tumult. Had only these gentlemen (so called) stood quietly, I would have answered for the behavior of the rest, who within one quarter of an hour would have been as orderly and silent as an assembly in a court of justice. However that be, I have now delivered my own soul; and if these poor sheep do continue in sin, and consequently perish, I am clear. I have done what in me lay; their blood is not on my head. I am persuaded, sir, you do not take the freedom with which I have spoken as a mark of disrespect, but rather as a proof that I am, sir, Your most obedient servant. To Westley Hall [3] LONDON, August 18, 1743. DEAR BROTHER, -- You are angry. Therefore you do not see clearly. Compose yourself (by the grace of God), and I will speak. I did think you sincere. I think otherwise now. There is no inconsistency in this. I have forgiven but not forgotten you for poor Brother Hodges. Do you separate chief friends, and then wipe your mouth and say you have done no evil You are quite insincere in this, as well as in calling yourself a presbyter of the Church of England. Why, you believe the Church of England to be no Church at all, no part of the Church of Christ. Don't shuffle and evade. You spoke plain enough to Mrs. Clark and to Mrs. Stotesbury and her husband; and your trying to palliate the matter made it still worse, and was a fresh proof of your insincerity. Alas, my brother! who will tell you the plain truth You are a weak, injudicious, fickle, irresolute man; deeply enthusiastic and highly opiniated of yourself; and therefore a fit tool for those who apply to your weak side, vanity.

You relate what follows as a third ‘very extraordinary instance 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 my want of resignation to God’s will,) “O that thou wouldest stay the bottles of heaven! or at least give me light, or an honest guide, or some help in the manner thou knowest.” Presently the rain ceased, the moon broke out, and a friendly man overtook me, who set me on his own horse, and walked by my side, till we came to Mr. Gambold’s door.’ (Journal, ii. 425-6.) Here you remark, ‘If you would not have us look on this as miraculous, there is nothing in it worthy of being related.’ It may be so; let it pass then as a trifle not worth relating: But still it is no proof of enthusiasm. For I would not have you look on it as miraculous. I do not myself look upon it as such; but as a signal instance of God's particular providence over all those who call upon him.

9. ‘In the same spirit of enthusiasm,’ (you go on, citing this as a fourth instance,) ‘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.”’ (Remarks, p. 66.) I do; but I do not say, as a judgment from God for opposing me: That you say for me. ‘Again you tell us of “one who was exceeding angry at those who pretended to be in fits; and was just going to kick one of them out of the way, when she dropped down herself, and was in violent agonies for an hour.” And you say you “left her under a deep sense of the just judgment of God.”’ So she termed it; and so I believe it was. But observe, not for opposing me. ‘Again, you mention, “as an awful providence, the case of a poor wretch, who was last week cursing and blaspheming, and had boasted to many that he would come again on Sunday, and no man should stop his mouth then.”’ His mouth was stopped before, in the midst of the most horrid blasphemies, by asking him, if he was stronger than God. ‘‘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. ‘Again, “one being just going to beat his wife, (which he frequently did,) God smote him in a moment; so that his hand dropped and he fell down upon the ground, having no more strength than a new-born child.”’ (page 67.) And can you, Sir, consider this as one of the common dispensations of Providence Have you known a parallel one in your life But it was never cited by me, as it is by you, as an immediate punishment on a man for opposing me. You have no authority, from any sentence or word of mine, for putting such a construction upon it; no more than you have for that strange intimation, (how remote both from justice and charity!) that ‘I parallel these cases with those of Ananias and Sapphira, or of Elymas the sorcerer!’

9. You go on: ‘It is the most charitable supposition we can make, that many of the cases you have mentioned in your Journals, and some of which have been represented above, are of this kind’ -- that is, instances of madness (ibid.). Oh tender charity! But cannot your charity reach one hair's breadth farther than this No: for ‘otherwise’ (that is, if those persons were not mad) ‘the presumption and despair are terrible indeed.’ But what if you were to suppose John Haydon (to instance in one) was not mad, but under a temporary possession, and that others were deeply convinced of sin and of the wrath of God abiding on them I should think this supposition (be it true or false) was full as charitable as the other. I said, ‘I cannot find one such instance to this day.’ You reply, ‘Yet once you could not but be under some concern with regard to one or two persons, who seemed to be indeed lunatic as well as sore vexed.’ So they seemed; but it soon appeared they were not. The very next paragraph mentions that one of these within a few hours was ‘filled with the spirit of love and of a sound mind.’ (Journal, ii. 291.) But you are resolved, come what will, to carry this point; and so add, ‘Toward the end of your Farther Appeal, [Part I. See Works, viii. 131-2.] you say you have seen one instance of real, lasting madness. This was one whom you took with you to Bristol, who was afterwards prejudiced against you, and began a vehement invective both against your person and doctrines. In the midst of this he was struck raving mad.’ Add, ‘And so he continued till his friends put him into Bedlam; and probably laid his madness to my charge.’ If they did not, it is now done to their hands. 10. ‘As to the cure of these fits, I observed’ (so you, Second Letter, p. 139, proceed) ‘that you had frequently represented them as miraculous, as the instantaneous consequences of your prayers.’ My former answer to this was, ‘I have set down the facts just as they were, passing no judgment upon them myself, and leaving every man else to judge as he pleases.’

MY DEAR BRETHREN, -- As many of you as have set your hands to the plough, see that you go on and look not back. The prize and the crown are before you; and in due time you shall reap if you faint not. Meantime fight the good fight of faith, enduring the cross and despising the shame. Beware that none of you return evil for evil or railing for railing, but contrariwise blessing. Show forth out of a loving heart your good conversation with meekness and wisdom. Avoid all disputes as you would avoid fire: so shall ye continue kindly affectioned one toward another. The God of peace be with you. -- I am Your affectionate brother. To John Bennet [7] LONDON, December 20, 1746. MY DEAR BROTHER, -- Is what you mention concerning poor David Taylor a certain truth Do you speak on sure grounds Or is it only a flying report It is exceeding strange, if it is true. If it was true, did not his late teachers know it And if they did know it, could they be honest men Surely it would be worth while to talk with him once. It may help him, and not hurt you. Methinks you should see poor Mr. Hutchings also once. I scarce know how to believe that he is so weak. Although, when a believer has once let go his hold, he may sink into anything. You should also talk with as many of the scattered sheep as you can. Some of them, perhaps, may yet return into the way of truth. I shall write to my brother by this post, and mention his coming through Cheshire, if possible. It will be best for you to write to him immediately to Newcastle, and fix a day for meeting him at Birstall or Sheffield.[Charles Wesley was in Newcastle, and reached Sheffield on Feb. 1, 1747.] You should write to me as often as you can. T. Westall [Thomas Westall was one of Wesley’s first lay preachers. ‘He was a pattern of simplicity and humble love.’ He resided at Bristol, where he died in 1794. see Atmore's Memorial, pp. 486-7.]will take advice in all things. Be strong, and God shall comfort your heart. But you must not be always at one place. Grace be with you. Farewell. TO Mr. John Bennet, Chinley End, Chapel-en-le-Frith, Derbyshire.

SIR,--1. I rejoice to find that in some points we come nearer each other, and that we can bear with each other where we do not. I entirely agree that hell was designed only for stubborn, impenitent sinners, and consequently that it would be absurd to 'threaten damnation to any merely for differing from me in speculations.' But it is an absurdity which I have nothing to do with; for it never yet entered into my thoughts. 2. I rejoice likewise in your allowing that my 'speculations, though false, yea, and leading to a deviation from order, may yet possibly be neither wilful nor sinful'; and much more in that which follows--'I question not but God's mercy may both forgive and reward' even that zeal which is not according to knowledge. 3. Yet 'such deviation,' you think, 'may open a door to much disorder and error.' I grant it may; but I still insist (1) that accidental ill consequences may flow from a good thing; (2) that the good consequences in the present case overbalance the evil beyond all possible degrees of comparison. The same I believe of Mr. Whitefield's public preaching (which was not the consequence but the cause of mine), whose doctrine in general (though he is mistaken in some points) I believe to be the truth of the gospel.

While you and I went out at one door, Mr. Grimshaw and Mr. Colbeck went out at the other. The mob immediately closed them in, and tossed them to and fro with the utmost violence, threw Mr. Grimshaw down, and loaded them both with dirt and mire; not one of your friends offering to assist them or call off the blood-hounds from the pursuit. The other quiet, harmless people which followed me at a distance to see what the end would be they treated still worse, not only by your connivance, but by the express order of your deputy. They made them flee for their lives amidst showers of dirt and stones, without any regard to age or sex. Some of them they trampled in the mire, and dragged by the hair, particularly a young man who came with me from Newcastle.[This was William Mackford, a highly respected trustee of the Orphan House at Newcastle. He had come with Wesley from Newcastle, and under his preaching was 'set at liberty' the day this letter was written. See Journal, iii. 372; Stamp's Orphan House, p. 115.] Many they beat with their clubs without mercy. One they forced to leap down (or they would have cast him headlong) from a rock ten or twelve foot high into the river; and even when he crawled out, wet and bruised, they swore they would throw him in again, and he hardly escaped out of their hands. At this time you sat well pleased close to the scene of action, not attempting in the least to hinder them; and all this time you was talking of justice and law. Alas! Suppose we were Dissenters (which I utterly deny, consequently laws against Dissenting conventicles are nothing at all to us); suppose we were Turks or Jews;--still, are we not to have the benefit of the law of our country Proceed against us by law, if you can or dare; but not by lawless violence--not by making a drunken, cursing, swearing, riotous mob both judge, jury, and executioner. This is flat rebellion both against God and the King, as you may possibly find to your cost.

7. I soon perceived that this latter consideration was of a more general nature than the former, and that it affected many of those whom the other did not so immediately concern; seeing it was as needful for all to save needless expenses, as for some to regain the health they had impaired--especially, considered as members of a Society, the wants of which they could not be unapprised of. They knew, of those to whom they were so peculiarly united, some had not food to sustain nature, some were destitute of even necessary clothing, some had not where to lay their head. They knew, or might know, that the little contributions made weekly did in no wise suffice to remove these wants, being barely sufficient to relieve the sick; and even that in so scanty a manner, that I know not if some of them have not with their allowance pined away, and at length died for want. If you and I have not saved all we could to relieve these, how shall we face them at the throne of God 8. I reflected: 'If one only would save all that he could in this single instance, he might surely feed or clothe one of his brethren, and perhaps save one life. What, then, might be done, if ten thousand, or one thousand, or only five hundred, would do it--yea, if half that number should say, "I will compute this day what I have expended in tea, weekly or yearly; I will immediately enter on cheaper food; and whatever is saved hereby I will put into that poor-box weekly, to feed the hungry and to clothe the naked "! I am mistaken, if any among us need want either food or raiment from that hour.'

I answer: (1) Those who were so uneasy about it plainly showed that you touched the apple of their eye. Consequently these, of all others, ought to leave it off; for they are evidently brought 'under the power of' it. (2) Those impertinent questions might have been cut short by a very little steadiness and common sense. You need only have taken the method mentioned above, and they would have dropped in the midst. (3) It is not strange you saw no good effects of leaving it off where it was not left off at all. But you saw very bad effects of not leaving it off--viz. the adding sin to sin; the joining much unedifying conversation to wasteful, unhealthy self-indulgence. (4) You need not go far to see many good effects of leaving it off. You may see them in me. I have recovered thereby that healthy state of the whole nervous system, which I had in a great degree, and I almost thought irrecoverably, lost for considerably more than twenty years. I have been enabled hereby to assist in one year above fifty poor with food or raiment, whom I must otherwise have left (for I had before begged for them all I could) as hungry and naked as I found them. You may see the good effects in above thirty poor people just now before you, who have been restored to health through the medicines bought by that money which a single person has saved in this article. And a thousand more good effects you will not fail to see, when her example is more generally followed. 27. Neither is there any need that conversation should be unedifying, even when it turns upon eating and drinking. Nay, from such a conversation, if duly improved, numberless good effects may flow. For how few understand, 'Whether ye eat or drink, or whatever ye do, do all to the glory of God'! And how glad ought you to be of a fair occasion to observe that, though the kingdom of God does not consist in 'meats and drinks,' yet, without exact temperance in these, we cannot have either 'righteousness or peace or joy in the Holy Ghost'! It may therefore have a very happy effect if, whenever people introduce the subject, you directly close in, and push it home, that they may understand a little more of this important truth.

4. They met together at six every Thursday morning, consulted on the business which came before them, sent relief to the sick as every one had need, and gave the remainder of what had been contributed each week to those who appeared to be in the most pressing want. So that all was concluded within the week; what was brought on Tuesday being constantly expended on Thursday. I soon had the pleasure to find that all these temporal things were done with the utmost faithfulness and exactness; so that my cares of this kind were at an end. I had only to revise the accounts, to tell them if I thought anything might be amended, and to consult how deficiencies might be supplied from time to time; for these were frequent and large (so far were we from abundance), the income by no means answering the expenses. But, that we might not faint, sometimes we had unforeseen helps in times of the greatest perplexity. At other times we borrowed larger or smaller sums; of which the greatest part has since been repaid. But I owe some hundred pounds to this day. So much have I gained by preaching the gospel! XI. 1. But it was not long before the Stewards found a great difficulty with regard to the sick. Some were ready to perish before they knew of their illness; and when they did know, it was not in their power (being persons generally employed in trade) to visit them so often as they desired. 2. When I was apprised of this, I laid the case at large before the whole Society; showed how impossible it was for the Stewards to attend all that were sick in all parts of the town; desired the Leaders of classes would more carefully inquire, and more constantly inform them, who were sick; and asked, 'Who among you is willing as well as able to supply this lack of service' 3. The next morning many willingly offered themselves. I chose six-and-forty of them, whom I judged to be of the most tender, loving spirit, divided the town into twenty-three parts, and desired two of them to visit the sick in each division.

4. It is the business of a Visitor of the sick,--To see every sick person within his district thrice a week. To inquire into the state of their souls, and to advise them as occasion may require. To inquire into their disorders, and procure advice for them. To relieve them, if they are in want. To do anything for them which he (or she) can do. To bring in his accounts weekly to the Stewards. [The Leaders now do this.] Upon reflection, I saw how exactly in this also we had copied after the primitive Church. What were the ancient deacons What was Phebe the deaconess but such a visitor of the sick 5. I did not think it needful to give them any particular rules beside these that follow: (1) Be plain and open in dealing with souls. (2) Be mild, tender, patient. (3) Be cleanly in all you do for the sick. (4) Be not nice. 6. We have ever since had great reason to praise God for His continued blessing on this undertaking. Many lives have been saved, many sicknesses healed, much pain and want prevented or removed. Many heavy hearts have been made glad, many mourners comforted; and the Visitors have found from Him whom they serve a present reward for all their labour. XII. 1. But I was still in pain for many of the poor that were sick; there was so great expense, and so little profit. And first I resolved to try whether they might not receive more benefit in the hospitals. Upon the trial, we found there was indeed less expense, but no more good done than before. I then asked the advice of several physicians for them; but still it profited not. I saw the poor people pining away, and several families ruined, and that without remedy.

2. In this (commonly called the Poorhouse) we have now nine widows, one blind woman, two poor children, two upper servants, a maid and a man. I might add, four or five preachers; for I myself, as well as the other preachers who are in town, diet with the poor on the same food and at the same table; and we rejoice herein, as a comfortable earnest of our eating bread together in our Father's kingdom. 3. I have blessed God for this house ever since it began; but lately much more than ever. I honour these widows; for they 'are widows indeed.' So that it is not in vain that, without any design of so doing, we have copied after another of the institutions of the apostolic age. I can now say to all the world, 'Come and see how these Christians love one another!' *[This has been since dropped for want of support.] XIV. 1. Another thing which had given me frequent concern was the case of abundance of children. Some their parents could not afford to put to school; so they remained like 'a wild ass's colt.' Others were sent to school, and learned at least to read and write; but they reamed all kind of vice at the same time: so that it had been better for them to have been without their knowledge than to have bought it at so dear a price. 2. At length I determined to have them taught in my own house, that they might have an opportunity of learning to read, write, and cast accounts (if no more), without being under almost a necessity of learning heathenism at the same time: and after several unsuccessful trials, I found two such Schoolmasters as I wanted; men of honesty and of sufficient knowledge, who had talents for and their hearts in the work.

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

Sir, that proposition I deny. You have not proved it yet. You have only now and then, as it were by-the-by, made any attempt to prove it. And, till this is done, you have done nothing with all the pother that you have made. 14. You reserve the home-stroke for the last: 'There is hardly a miracle said to be wrought in the primitive times but what is said to be performed in our days. But all these modern pretensions we ascribe to their true cause--the craft of a few playing upon the credulity of the many for private interest. When, therefore, we read of the same things done by the ancients, and for the same ends--of acquiring wealth, credit, or power--how can we possibly hesitate to impute them to the same cause of fraud and imposture (Page 230.) The reason of our hesitation is this: they did not answer the same ends. The modern clergy of Rome do acquire credit and wealth by their pretended miracles. But the ancient clergy acquired nothing by their miracles, but to be 'afflicted, destitute, tormented.' The one gain all things thereby: the others lost all things, And this, we think, makes some difference. 'Even unto this present hour,' says one of them (writing to those who could easily confute him if he spoke not the truth), 'we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place: . . . being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: we are become as the filth of the world, as the offscouring of all things unto this day' (1 Cor. iv. 11-13). Now, sir, whatever be thought of the others, we apprehend such clergy as these, labouring thus unto the death for such credit and wealth, are not chargeable with fraud and imposture. VI. I have now finished what I had to say with regard to your book. Yet I think humanity requires me to add a few words concerning some points frequently touched upon therein, which perhaps you do not so clearly understand.

‘That on the 30th of June Butler at the head of his mob came between nine and ten at night to the deponent's shop with a naked sword in his hand: that he swore he would cleave the deponent's skull, and immediately made a full stroke at her head; whereupon she was obliged to fly for her life, leaving her shop and goods to the mob, many of which they hacked and hewed with their swords, to her no small loss and damage. ‘HENRY DUNKLE, joiner, of Cork, deposes, ‘That on the 30th of June, as he was standing at the widow Fuller's shop window, he saw Butler accompanied with a large mob, who stopped before her shop: that, after he had grossly abused her, he made a full stroke with his hanger at her head, which must have cleft her in two had not this deponent received the guard of the hanger on his shoulder: that presently after, the said Butler seized upon this deponent: that he seized him by the collar with one hand, and with the other held the hanger over his head, calling him all manner of names and tearing his shirt and clothes: and that, had it not been for the timely assistance of some neighbors, he verily believes he should have been torn in pieces. ‘MARGARET TRIMNELL, 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 then 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.’ 11. 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 whatever he and his mob were pleased to inflict upon them till the Assizes drew on, at which they doubted not to find a sufficient though late relief.

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!’

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

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.’

1751 To Ebenezer Blackwell [1] LONDON February 4, 1751. DEAR SIR, -- The money you left in my hands was disposed of as follows: s. d. To the Lending Stock . . . . 2 2 0 To Eliz. Brooks, expecting daily to have her goods seized for rent. . . 1 1 0 To Eliz. Room a poor widow) for rent. . 0 5 0 Toward clothing Mary Middleton and another poor woman, almost naked . 0 10 0 To John Edger, a poor weaver, out of work . 0 5 0 To Lucy Jones, a poor orphan . . . 0 2 0 To a poor family, for food and fuel . . 0 5 0 To Christopher Brown, out of business . 0 2 6 To an ancient woman in great distress . 0 2 6 Distributed among several sick families . 0 10 0 _____________ 5 5 0 I am, dear sir, Your affectionate servant. To Ebenezer Blackwell [2] BRISTOL March 5, 1751. DEAR SIR, -- After an extremely troublesome day I reached Chippenham last night, twenty miles short of Bristol, and came hither between ten and eleven this morning at least as well as when I left London. The note delivered to me on Sunday night, which ran in these words, ‘I am not determined when I shall leave London,’ convinces me that I must not expect to see the writer of it at our approaching Conference. This is indeed deserting me at my utmost need, just when the Philistines are upon me. But I am content; for I am well assured the Lord is not departed from me. Is it not best to let all these things sleep to let him do just what he will do; and to say nothing myself good or bad, concerning it, till his mind is more cool and able to bear it I persuade myself neither Mrs. Blackwell, nor Mr. Lloyd [Samuel Lloyd, whose name Wesley sometimes spells ‘Loyd.’] or you will be wanting in your good offices. And will you not likewise advise and comfort her who is now likely to stand in need of every help You see how bold a beggar I am. I can't be satisfied yet, without asking you to do more for dear sir, Your most affectionate servant. To Mr. Blackwell, In Change Alley. To John Bennet [3] BRISTOL March 12, 1751.

If any letter comes to you directed to the Rev. Mr. John Wesley, [See address at end of next letter.] open it: it is for yourself. Dear Love, adieu! To Mrs. Wesley, In Threadneedle Street, London. To his Wife [5] EVERSHAM, March 30, 1751. MY DEAR LOVE, -- Methinks it is a long, long time since I wrote to you. So it seems, because while I am writing I see you before me: I can imagine that I am sitting just by you, And see and hear you all the while Softly speak and sweetly smile. Oh what a mystery is this! That I am enabled to give you up to God without one murmuring or uneasy thought! Oh who h so great a God as our God Who is so wise, so merciful My dear Molly, who can have such reason to praise Him as we have And I chiefly, to whom He has given an help so meet for me, as well as power to enjoy you to His glory, and to let you go whenever He calls. Mrs. Seward, [Probably the widow of William Seward, Whitefield’s friend and helper in Georgia (see letter of May 8, 1739). Mr. Keech had been buried on March 20, and ‘his 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’ (Journal, iii. 518).] Mrs. Keech, and many more here desire to be tenderly remembered to you. The first day you was here one of them said, ‘There is a wife for Mr. John Wesley,’ and earnestly affirmed ‘it would be so.’ And when the newspaper came, they all agreed ‘you was the person.’ Now, my deal is the time for you to overcome evil with good. Conquer Sally Clay and Sister Aspernell [Two devoted London Methodists. See Journal, vi. 9-10, 390; and letter of Nov. 9, 1755, to Mr. Gillespie.] altogether, with as many more as come in your way. Oh if God would give us Mr. Blisson too! Spare no pains. Let not the interview Mr. Lloyd spoke of [See next letter.] be forgotten or delayed. I hope Mr. Crook [See previous letter.] is entered upon his business, and that you find him capable of it. He had grace too once!

REVEREND SIR, -- 1. I take the liberty to inform you that a poor man, late of your parish, was with me some time since, as were two others a few days ago, who live in or near Wrangle. If what they affirmed was true, you was very nearly concerned in some late transactions there. The short was this: that a riotous mob at several times, particularly on the 7th of July and the 4th of the month, violently assaulted a ‘company of quiet people, struck many of them, beat down other, and dragged some away, whom, after abusing them in various ways, they threw into drains or other deep waters, to the endangering of their lives; that, not content with this, they broke open an house, dragged a poor man out of bed, and drove him out of the house naked, and also greatly damaged the goods, at the same time threatening to give them all the same or worse usage if they did not desist from that worship of God which they believed to be right and good. 2. The poor sufferers, I am informed, applied for redress to a neighboring Justice of the Peace. But they could have none -- so far from it, that the Justice himself told them the treatment was good enough for them, and that if they went on (i worshipping God according to their own conscience) the mob should use them so again. 3. I allow some of those people might behave with passion or ill manners. But if they did was there any proportion at all between the fault and the punishment Or, whatever punishment was due, does the law dire~ that a riotous mob should be the inflictors of it 4. I allow also that this gentleman supposed the doctrines of the Methodists (so called) to be extremely bad. But is he assured of this Has he read their writings If not, why does he pass sentence before he hears the evidence If he has, and thinks them wrong, yet is this a method of confuting to be used in a Christian -- a Protestant country particularly in England, where every man may think for himself, as he must give an account for himself to God

Your third observation, that the people in general do not practice what they hear, is a melancholy truth. But what then Is this a sufficient cause why either you or I should leave them why we should give them up to their own heart’s lusts, and let them follow their own imaginations In no wise; especially while them are some among them whose conversation is worthy of the gospel of Christ. I grant also some of the preachers themselves do not adorn the gospel. Therefore we have been constrained to lay some of them aside, and some others are departed of themselves. [See letter of July 17.] Let us that remain be doubly in earnest. You should make an excursion (as to Alnwick) now and then. Is not John Fenwick a proper person to relieve James Tucker at Whitehaven If you think he is, pray send him thither forthwith. My love to your father and mother. I entreat you tell me without reserve what you think of C. Skelton. [See letters of July 17 Aug. 17.] Is his heart with us, or is it not Peace be with you. Adieu. To John Dowries LONDON, November, 7, 1751. MY DEAR BROTHER, -- I think you write to me as ff you did not care to write. I am glad you went to Alnwick. [See previous letter.] The method you took of talking with each person in the Society apart, I hear, has been greatly blessed to them. I do not see how you could have dealt more favorably with Thomas Grumble [See W.H.S. vii. 65.] than you did. If he will leave the Society, he must leave it. But if he does, you are clear. I know not what to do more for poor Jenny Keith. [Jenny Keith was a Scotswoman who came to the Orphan House Newcastle, to escape persecution, and was there known as ‘Holy Mary.’ She married James Bowmaker, a master builder at Alnwick, and died in 1752. She kept her religious life to the end. See Tyerman's Wesley, i. 542.] Alas, from what a height is she fallen! What a burning and shining light was she six or seven years ago! But thus it ever was. Many of the first shall be last, and many of the last first.

I had occasion once before to say to an opponent, ‘You know not to show mercy.’ Yet that gentleman did regard truth and justice. But you regard neither mercy, justice, nor truth. To vilify, to blacken is your one point. I pray God it may not be laid to your charge! May He show you mercy, though you show none I --I am, sir, Your friend and well-wisher.

Page 324: ‘Hence it is that the chaos mentioned in the 1st chapter of Genesis cannot be understood of the primitive state of nature.’ Why not, if God created the world gradually as we are assured He did In the fifth book (page 334) I read a more extraordinary assertion than any of the preceding: ‘The infusion of such supernatural habits by one instantaneous act is impossible. We cannot be confirmed in immutable babes of good but by a long-continued repetition of free acts.’ I dare not say so. I am persuaded God can this moment confirm me immutably good. Page 335: ‘Such is the nature of finite spirits that, after a certain degree of good habits contracted, they become unpervertible and immutable in the love of order.’ If so, ‘after a certain degree of evil habits contracted, must they not become unconvertible and immutable in the hatred of order’ And if Omnipotence cannot prevent the one, neither can it prevent the other. Page 343: ‘No creature can suffer but what has merited punishment.’ This is not true: for the man Christ Jesus was a creature. But He suffered; yet He had not merited punishment, unless our sins were imputed to Him. But if so, Adam's sin might be imputed to us; and on that account even an infant may suffer. Now, if these things are so, if a creature may suffer for the sin of another imputed to him, then the whole frame of reasoning for the pre-existence of souls, raised from the contrary supposition, falls to the ground. Page 347: ‘There are but three opinions concerning the transmission of original sin.’ That is, there are but three ways of accounting how it is transmitted. I care not if there were none. The fact I know, both by Scripture and by experience. I know it is transmitted; but how it is transmitted I nether know nor desire to know. Page 353: ‘By this insensibility and spiritual lethargy in which all souls remain, ere they awake into mortal bodies, the habits of evil in some are totally extinguished.’ Then it seems there is a third possible way of curing moral evil. And why may not all souls be cured this way without any pain or suffering at all ‘If any impurity remains in them, it is destroyed in a middle state after death’ (ibid.).

I must premise that I have no objection to the using the words ‘wrath’ (or ‘anger’) and ‘justice’ as nearly synonymous; seeing anger stands in the same relation to justice as love does to mercy, love and anger being the passions (speaking after the manner of men) which correspond with the dispositions of mercy and justice. Whoever therefore denies God to be capable of wrath or anger acts consistently in denying His justice also. You begin: ‘(1) No wrath (anger, vindictive justice) ever was or ever will be in God. If a wrath of God were anywhere, it must be everywhere.’ (Spirit of Prayer, Part I. p. 27.) So it is, as sure as the just God is everywhere. ‘(2) Wrath and pain dwell only in the creatures’ (page 28). Pain is only in creatures. Of wrath we are to inquire farther. ‘(3) To say God ever punished any creature out of wrath is as absurd as to say, He began the creation out of wrath.’ I conceive not. It is not as absurd to say ‘God is angry at the guilty’ as to say ‘God is angry at the innocent.’ Now, it is certain, when God began the creation of man, no guilty men were in being. ‘(4) He must always will that to His creatures which He willed at the creation of them.’ True; and He willed, at the very creation of men, ‘to reward every one as his work should be.’ ‘(5) God is incapable of willing pain to any creature because He is nothing but goodness’ (page 29). You mean, because His goodness excludes justice. 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 Himself.’ It is certain He has not. He is all infinity. Yet that argument will not hold.

You add: ‘“Whom the Lord loveth He chasteneth.” Here you have God's own word for it, nothing but love chasteneth.’ (Page 81.) We know His love chasteneth His children. Of these only God is speaking here, as appears from the latter clause of the sentence. And yet we cannot say even as to them, ‘It is nothing but His love.’ It is mercy mixed with justice. You cite one text more: ‘I have smitten you: yet have ye not returned to Me’ (Amos iv. 9); and say, ‘Now, how is it possible for words to give stronger proof’ (Ibid.) Proof of what Not that God did not punish them, but that ‘in the midst of wrath He remembered mercy.’ To these texts of Scripture (wide enough of the point) you subjoin: ‘The doctrine of Atonement made by Christ is the strongest demonstration that the wrath to be atoned cannot be in God’ (page 85). Who talks of ‘wrath to be atoned’ ‘The wrath to be atoned’ is neither sense nor English, though it is a solecism you perpetually run into (I hope not on purpose to puzzle the cause): that the sin to be atoned cannot be in God we all allow; but it does not affect the question. Once more, to silence all contradiction at once, to stop the mouths of all gainsayers, you say: ‘This (that there is no anger, no vindictive justice in God, no punishment at all inflicted by Him) is openly asserted, constantly affirmed and repeated, in the plainest letter of Scripture.’ Whether this or the very reverse is true will appear from a few out of numberless texts, which I shall barely set' down without any comment and leave to your cool consideration. You say: (1) There is no vindictive, avenging, or punitive justice in God. (2) There is no wrath or anger in God.' (3) God inflicts no punishment on any creature, neither in this world nor that to come. God says, --

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. (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. And according as all intelligent beings are at a less or greater distance from this fountain of all happiness, so they are necessarily more or less miserable or happy. (3) That one part of those punishments will be by fire, than which we have not any revelation more express and positive. And as it is an instance of great goodness in God that the joys of heaven are represented to us under the figurative images of light and glory and a kingdom, and that the substance shall exceed the utmost of our conception; so it is an argument of His strict justice that future punishments are more literally threatened and foretold. (4) The eternity of these punishments is revealed as plainly as words can express it. And the difficulty of that question, ‘What proportion endless torments can bear to momentary sins,’ is quite removed by considering that the punishments denounced are not sanctions entirely arbitrary, but are withal so many previous warnings or declarations of the natural tendency of sin itself. So that an unrepenting sinner must be miserable in another life by a necessity of nature. Therefore he is not capable of mercy; since there never can be an alteration of his condition, without such a change of the whole man as would put the natural and settled order of the creation out of course.

DEAR SAMMY, -- There is but one possible way to gain the victory: conquer desire, and you will conquer fear. But as long as you are a slave you must be a coward. Be free therefore, or you can’t be bold. Never write to that person at all, nor of her [The reference is to his love affairs. See letter of March 14.]; and continue instant in prayer. Cut off the right hand and cast it from you; otherwise you will be a poor dastardly wretch all your days, and one sin will punish another till the day of grace is at an end. -- I am Your affectionate brother. To Ebenezer Blackwell MARLBOROUGH, March 1, 1756. DEAR SIR, -- I hope the enclosed [See next letter, which was probably enclosed to Blackwell to be forwarded to James West.] will do, for I have not leisure to alter it any more. To make professions does not belong to me; it is quite foreign to my character. Let those who mean nothing talk like Goneril and Regan in King Lear. [Wesley knew his Shakespeare, and annotated the fine quarto copy presented to him by a gentleman in Dublin. The two unworthy daughters make great professions: Goneril: Sir, I love you more than words can wield the matter; Dearer than eye-sight, space, and liberty. Regan: I . . . find I am alone felicitate In your dear highness’s love.] By God’s help I will do what a good subject ought. Wishing Mrs. Blackwell and you all health of soul and body, I am, dear sir, Your affectionate servant. To James West [9] MARLBOROUGH, March 1, 1756. SIR, -- A few days since, Mr. Whitefield and I desired a friend to ask your advice, to whom it would be proper to make an offer of rafting a company of volunteers for His Majesty’s service. We apprehended the number would be about five hundred, Finding Mr. Whitefield has since been persuaded that such an offer is premature, I am constrained to make the following independently of him: To raise for His Majesty’s service at least two hundred volunteers, to be supported by contributions among themselves; and to be ready in case of an invasion to act for a year (if needed so long) at His Majesty’s pleasure; only within . . . miles of London.

The question I would propose is this: Is it prudent, is it just, is it humane, to jumble whole bodies of people together and condemn them by the lump Is it not a maxim now almost universally received that there are good and bad in every society Why, then, do you continually jumble together and condemn by the lump the whole body of people called Methodists Is it prudent (just to touch even on so low a consideration) to be constantly insulting and provoking those who do you no wrong and had far rather be your friends than your enemies Is it consistent with humanity to strike again one who gives no provocation and makes no resistance Is it common justice to treat with such contempt as you have done in the last month’s Review those who are by no means contemptible writers Be persuaded, gentlemen, to give yourselves the pains of reading either Mr. Herbert’s ‘Providence,’ [Wesley was familiar with Herbert, six of whose poems he had turned into hymns for his Hymn-Book published in Charlestown: O sacred Providence, who from end to end, Strongly and sweetly movest! shall I write, And not of Thee, through whom my fingers bend, To hold my quill Shall they not do Thee right (The Temple)] or the verses which Norris entitles ‘The Meditation’ [John Norris (1657-1711), Rector of Bemerton, English Platonist and poet, an idealist of the purest type, sustained by the loftiest inspiration. Professor Sorley says (Cambridge History of English Literature, viii. 348) that ‘he was the only English writer of note who adopted the views of Malebranche. He had thought out -- one may even say he had lived -- the theory for himself.’ Mr. Osmond thinks ‘The Meditation,’ ‘though perhaps a better piece of work technically, is more morbid and low-toned than “The Prophet”’ (Mystical Poets of the English Church, p. 228). See letter of March 14.]; and you will find them scarce inferior either in sense or language to most compositions of the present age. To speak more freely still: where is the justice of coupling the hymns of Methodists and Moravians together Lay prejudice aside, and read with candor but the very first hymn in our first Hymn-Book [Hymns and Sacred Poems, 1739.

It is a happy thing if we can learn obedience by the things which we suffer. Weakness of body and heaviness of mind will, I trust, have this good effect upon you. The particular lesson which you have now to learn is to be faithful in comparatively little things, particularly in conversation. God hath given you a tongue: why That you may praise Him therewith; that all your conversation may be, for the time to come, ‘meet to minister grace to the hearers.’ Such conversation and private prayer exceedingly assist each other. By resolutely persisting, according to your little strength, in all works of piety and mercy, you are waiting on God in the old scriptural way. And therein He will come and save you. Do not think He is afar off. He is nigh that justifieth, that sanctifieth. Beware you do not thrust Him away from you. Rather say, My heart would now receive Thee, Lord: Come in, my Lord, come in Write as often and as freely and fully as you please to Your affectionate brother and servant.

2. ‘If you beloved Mr. Vowler [Wesley heard Mr. Vowler preach two thundering sermons at St. Agnes on Sept. 4, 1757, and spent an afternoon with him. ‘He both preaches and lives the gospel.’ He died of fever on July 30, 1758. See Journal, iv. 234, 529.] to be a gracious person and a gospel minister, why, did you not in justice to your people leave them to him’ John Hingeston assured me that Mr. Vowler also had a dear conviction of his being reconciled to God. If so, I could not deny his being a gracious person; and I heard him preach the true though not the whole gospel. But had it been the whole, there are several reasons still why I did not give up the people to him. (1) No one mentioned or intimated any such thing, nor did it once enter into my thought. But if it had, (2) I do not know that every one who preaches the truth has wisdom and experience to guide and govern a flock. I do not know that Mr. Vowler in particular has. He may or he may not. (3) I do not know whether he could or would give that flock all the advantages for holiness which they now enjoy; and to leave them to him before I was assured of this would be neither justice nor mercy. (4) Unless they also were assured of the, they could not in conscience give up themselves to him; and I have nether right nor power to dispose of them contrary to their conscience.

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

I am persuaded your Ladyship still remembers in your prayers Your willing servant for Christ's sake. To the Right Honourable the Countess of Huntingdon, In London. To Ebenezer Blackwell NORWICH, March 12, 1759. DEAR SIR,--You have entirely satisfied me as to what I was afraid of. [See letter of March 2, and Blackwell's answer. His relations with his wife were easier for the moment.] We are at present upon pretty good terms; and I am not without hope that this good understanding will continue for some time longer. I am sure it will, if He who has the hearts of all men in His hand sees it to be expedient for me. You have never yet spoken to me with more freedom than was agreeable to me. Your freedom is the best proof of your friendship. There are not many that will deal freely with me; nor, indeed, are there many from whom I would desire it, lest it should hurt themselves without profiting me. But I do desire it of you; and do not doubt but it will profit me, as it has done in time past. I know not if in all my life I have had so critical a work on my hands as that wherein I am now engaged. I am endeavouring to gather up those who were once gathered together and afterwards scattered by James Wheatley. [On Nov. 3, 1758, Wheatley had offered him the Tabernacle. Wesley preached there on Dec. 21, and took the lease on the 26th. He found on March 7 that 'the Society, once consisting of many hundred members, was mouldered into nothing.' See Journal, iv. 290-6, 301.] I have reunited about seventy of them, and hope this evening to make up an hundred. But many of them have wonderful spirits, having been always accustomed to teach their teachers; so that how they will bear any kind of discipline I cannot tell.

SIR,--On Sunday, December 16 last, I received a &pound;20 Bank bill from an anonymous correspondent, who desired me to lay it out in the manner I judged best for the use of poor prisoners. I immediately employed some in whom I could confide to inquire into the circumstances of those confined in Whitechapel and New Prison. I knew the former to have very little allowance even of bread, and the latter none at all. Upon inquiry they found one poor woman in Whitechapel Prison very big with child and destitute of all things. At the same time I casually heard of a poor man who had been confined for nine months in the Poultry Compter, while his wife and three children (whom he before maintained by his labour) were almost perishing through want. Not long after, another poor woman, who had been diligent in helping others, was herself thrown into Whitechapel Prison. The expense of discharging these three and giving them a few necessaries amounted to &pound;10 10s. One pound fourteen shillings I expended in stockings and other clothing, which was given to those prisoners who were in the most pressing want. The remainder, &pound;7 16s., was laid out in bread, which was warily distributed thrice a week. I am therefore assured that the whole of this sum was laid out in real charity. And how much more noble a satisfaction must result from this to the generous benefactor (even supposing there were no other world, supposing man to die as a beast dieth) than he could receive from an embroidered suit of clothes or a piece of plate made in the newest fashion! Men of reason, judge!--I am, sir, Your humble servant. To Samuel Furly Editor's Introductory Notes: 1760 [2] LONDON, February 25, 1700. DEAR SAMMY,--At present I have but just time to tell you I hope to be at Leeds on Tuesday, March 11. Your manner of proposing your objection puts me in mind of your friend Mr. Dodd. You speak ex cathedra. But the matter is not so clear as it appears to you. It is, however, a point, though considered long ago, worth considering again and again. But you must stay your stomach till you either see or hear again from Your affectionate brother. To Miss March Editor's Introductory Notes: 1760 [3] WEDNESBURY, March 4, 1760.

DEAR BROTHER,--I perceive verba fiunt mortuo [Plautus’s Poenulus, IV. ii. 18: ‘Words are wasted on a dead man.’]; so I say no more about your coming to London. Here stand I; and I shall stand, with or without human help, if God is with me. Yesterday Mr. Madan and I with a few more gave the full hearing to the famous Turk and his associate. [See letter of Feb. 8.] He is an exquisite wretch; was originally a Spanish Jew, afterwards a Turk, then a Papist, then a Jew again, then a Protestant, and now at last (under Mr. Lombardi’s wing) a zealous Papist! Concerning his companion we are still in doubt. We fear he is little better; though we cannot prove it. Mr. Gaussen tells us the stroke will come to-morrow evening; the rest say not till Monday. [The earthquake which Bell prophesied. The Gaussens were London friends. See C. Wesley’s Journal, ii, 217; and previous letter.] Let us live to-day! I labor for peace; but they still make themselves ready for battle. Peace be with you and yours! Adieu! To his Brother Charles LONDON, March 6, 1763. DEAR BROTHER, -- To-morrow I set out for Norwich, which I have delayed as long as possible. I am likely to have rough work there; but the turbulent spirits must bend or break. [He spent ‘a few quiet, comfortable days . . . without any jar or contention.’ See Journal, v. 10.] That story of Thomas Maxfield is not true. But I doubt more is true than is good. He is a most incomprehensible creature. I cannot convince him that separation is any evil, or that speaking in the name of God when God has not spoken is any more than an innocent mistake. I know not what to say to him or do with him. He is really mali caput et fons.[See letter of Dec. 23, 1762.] Mr. Neal has grievously peached his associates. But I shall not hastily saddle myself with him and his seven children. The week after Easter week I hope to visit the classes in Bristol, or the week following. James Morgan is love-sick, John Jones physic-sick: so that I have scarce one hearty helper but La. Coughlan. [Lawrence Coughlan. See letters of March 6, 1759 (to Matthew Lowes), and Aug. 27, 1768.] We join in love to you both. Adieu! To Samuel Furly

I do not see that you can speak otherwise than you do in your band. If you sought their approbation, that would be wrong; but you may suffer it without blame. Indeed, in these circumstances you must; since it is undeniably plain that the doing otherwise would hurt rather than help their souls. I believe Miss Foard thought she felt evil before she did, and by that very thought gave occasion to its re-entrance. You ought not to speak explicitly to many: very few would understand or know how to advise you. For some time I thought Maxfield did, and was therefore glad of your acquaintance with him, hoping he would lead you by the hand in a more profitable manner than I was able to do. But I afterwards doubted. The Lord send you help by whom He will send! From what not only you but many others likewise have experienced, we find there is very frequently a kind of wilderness state, not only after justification, but even after deliverance from sin; and I doubt whether the sermon [See the sermon on The Wilderness State in Works, vi. 77-91.] upon that state might not give you light in this case also. But the most frequent cause of this second darkness or distress, I believe, is evil reasoning: by this, three in four of those who cast away their confidence are gradually induced so to do. And if this be the cause, is there any way to regain that deliverance but by resuming your confidence And can you receive it unless you receive it freely, not of works, but by mere grace This is the way: walk thou in it. Dare to believe! Look up and see thy Saviour near! When to-morrow, or to-day Nay, to-day hear His voice! At this time; at this place! Lord, speak; Thy servant heareth! To the Printer of the 'St. James's Chronicle' LONDON, October 29, 1764. SIR,--The words inserted as mine in your last paper I absolutely disclaim. I never said, 'If any of you have any money in the Public Funds, it would be less sin to take it out and cast it into the depth of the sea than to let it continue there.' I believe a man may let money continue there without any sin at all.

And what hinders it now I do not know that our opinions differ a jot more now than formerly. But a dying man has drawn a sword, and wounded, if not me, yet many others, and you among the rest. Poor Mr. Hervey (or Mr. Cudworth rather), painting me like an hideous monster, with exquisite art both disfiguring my character and distorting my sentiments, has made even Mr. Newton afraid of me, who once thought me at least an harmless animal. A quarrel he could not make between us; neither can any one else. For two must go to a quarrel, and I declare to you I will not be one. But I do not think it is enough for us not to quarrel: I am persuaded we may help each other. Why not O beware of bigotry! of an undue attachment to opinions or phrases! You of all men ought to fly from this; as you appear to be designed by Divine Providence for an healer of breaches, a reconciler of honest but prejudiced men, and an uniter (happy work!) of the children of God that are needlessly divided from each other. Perhaps your very opinion and way of speaking may enable you to do this among those to whom I have no access; as my opinion and way of speaking enable me to calm those who would not give you so favourable an hearing. In the name of Him that has shown you mercy, I beseech you show this mercy to your brethren! Soften and sweeten as far as in you lies their rugged or bitter spirits! Incite them everywhere to insist upon the one point--Faith that worketh by love, or (in other words) Christ enlightning, justifying, sanctifying, reigning in the believing soul. 'Oh, but Mr. Hervey says you are half a Papist.' What if he had proved it too What if he had proved I was a whole Papist (though he might as easily have proved me a Mahometan). Is not a Papist a child of God Is Thomas a Kempis, Mr. De Renty, Gregory Lopez gone to hell Believe it who can. Yet still of such (though Papists) the same is my brother and sister and mother.

Likewise be temperate in speaking--never too loud, never too long: else Satan will befool you; and, on presence of being more useful, quite disable you from being useful at all. Rd. Henderson [See letter of Sept. 9.] desired that he might be the book-keeper this year in Wiltshire, and save me two shillings in the pound. But whoever you approve of, so do I. Write to Mr. Franks [See letters of Oct. 5, 1763, and July 9, 1766 (to his brother).] accordingly.--I am, dear Tommy, Your affectionate friend and brother. To Mr. Thomas Rankin, At Mr. Joseph Garnet's, In Barnard Castle, County of Durham. To George Gidley [17] LONDON, November 25, 1765. DEAR GEORGE,--I have well considered the case of Nath. Fenton. It is certain we can have justice by moving the Court of King's Bench. But it would probably cost forty or fifty pounds. Now, I doubt whether this would be worth while, whether you had not better leave them to themselves for the present. Only pray send Mr. Hale (as I promised) my Answers to the Bishop of Exeter. If the Justice at Exeter will grant you warrants, take them by all means; and inform him (what probably he does not know) that I have tried already with the whole Bench of Justices whether the Conventicle Act affects the Methodists, and have cast them in Westminster Hall. And if any, high or low, has a mind to fight with me again, let them begin as soon as they please.--I am Your affectionate friend and brother. To Lady Maxwell [18] LONDON, December 1, 1765.

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.)

(1) And, first: 'He has no mercy on his opposers. They pass with him under no other title than that of the devil's servants and the devil's children.' (Ibid.) This is far from true. Many have opposed and do oppose me still, whom I believe to be children and servants of God. 'We have seen him dispatching the principal of these children of the devil without mercy to their father' (page 199). No, not one. This has been affirmed over and over, but never proved yet. I fling about no exterminating judgements of God; I call down no fire from heaven. 'But it would be for the credit of these new saints to distinguish between rage and zeal.' That is easily done. Rage is furious fire from hell; zeal is loving fire from heaven. (2) 'If what has been said above does not suffice, turn again to Mr. Wesley's Journals: "Mr. Simpson, while he was speaking to the Society against my brother and me, was struck raving mad"' (page 200). He was so before an hundred witnesses, though I was the last to believe it. 'But it seems God is at length entreated for him, and has restored him to a sound mind.' And is my relating this fact an instance of 'dooming men to perdition' (3) 'John Haydon cried aloud, "Let the world see the just judgement of God"' (page 201). He did. But let John Haydon look to that. It was he said so, not I. (4) 'I was informed of an awful providence. A poor wretch, who was here the last week, cursing and blaspheming, and labouring with all his might to hinder the word of God, had afterwards boasted he would come again on Sunday, and no man should stop his mouth then. But on Friday God laid his hand upon him, and on Sunday he was buried.' (Page 202.) And was not this an awful providence But yet I do not doom even him to perdition. (5) 'I saw a poor man, once joined with us, who wanted nothing in this world. A day or two before, he hanged himself, but was cut down before he was dead. He has been crying out ever since, God had left him because he had left the children of God.' This was his assertion, not mine. I neither affirm nor deny it.

'The common opinion is that this respects another life, as he enforces his argument by this observation: "Now we see through a glass darkly; but then face to face: now we know in part; but then shall we know, even as also we are known"' (page 99). 'But the Apostle means charity is to accompany the Church in all its stages, whereas prophecy and all the rest are only bestowed during its infant state to support it against the delusions and powers of darkness' (page 100). 'The Corinthians abounded in these gifts, but were wanting in charity. And this the Apostle here exposes by proving charity to be superior to them all both in its qualities and duration. The first three verses declare that the other gifts are useless without charity. The next four specify the qualities of charity. The remaining six declare its continuance,--"Charity 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." In the next verse he gives the reason,--"For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away": that is, when that Christian life, the lines of which are marked out by the gospel, shall arrive to its full vigour and maturity, then the temporary aids, given to subdue prejudice and to support the weak, shall, like scaffolding, be removed. In other words, when that Christian life, wherein the Apostles and first Christians were but infants, shall arrive to its full vigour and maturity in their successors, then miracles shall cease.' (Page 102.) But I fear that time is not yet come. I doubt none that are now alive enjoy more of the vigour and maturity of the Christian life than the very first Christians did.

You, as it were, ask my advice. But I know nothing of the matter: you should have spoken to me when I saw you. Is the person a believer Is he a Methodist Is he a member of our Society Is he clear with regard to the doctrine of Perfection Is he athirst for it If he fails in any of these particulars, I fear he would be an hindrance to you rather than an help. Was not inordinate affection to him one cause of your losing the pure love of God before If it was, you have a great reason to be afraid lest it should again rob you of that pearl. Has it not already Have you all the life you had two months ago Is your soul still all love Speak freely, my dear Jenny, to Your affectionate brother. To Christopher Hopper [27] BRISTOL, October 1, 1768. Truly, Christopher, I am at my wits' end. I know not what can be done. Possibly you may instruct me. The poor man is an incorrigible coxcomb. His last exploit with Mr. Oastler's niece has pinned the casket. I cannot imagine what can be done with him or how he can be trusted anywhere. He can be in no part of the South or West of England; neither my brother nor many others could suffer it. There is no vacancy in the North of England; and wherever he has been there, they are sick of him. I ask you again, Where can he be, where he will not do mischief In any part of Scotland or of Ireland If the time was come for my voyage to Ireland, I would take him with me, and drop him there.--I am, with love to Sister Hopper, Your affectionate friend and brother. To Mrs. Hall KINGSWOOD, October 6, I 768.

4. I believe some of the best preachers are James Morgan, Peter Jaco, Jos. Cownley, T. Simpson, John Hilton, John Pawson, Alex. Mather, Tho. Olivers, Sam. Levick, Duncan Wright, Jacob Rowell, Christopher Hopper, Dan. Bumstead, Alexander M'Nab, and William Thompson. Each of these preachers has his food wherever he labours and twelve pounds a year for clothes and other expenses. If he is married, he has ten pounds a year for his wife. This money is raised by the voluntary contributions of the Societies. It is by these likewise that the poor are assisted where the allowance fixed by the laws of the land does not suffice. Accordingly the Stewards of the Societies in London distribute seven or eight pounds weekly among the poor. 5. Mr. Whitefield is a Calvinist, Messrs. Wesley are not; this is the only material difference between them. And this has continued without any variation ever since Mr. Whitefield adopted those opinions. The consequences of that difference are touched upon in the letter sent two or three years ago to the persons named therein. 6. There are only three Methodist Societies in America: one at Philadelphia, one at New York, and one twelve miles from it. There are five preachers there; two have been at New York for some years. Three are lately gone over. Mr. Whitefield has published a particular account of everything relative to the Orphan House [in Georgia]. 7. The most eminent writers against the Methodists are the late Bishop of London (Dr. Gibson), Dr. Church, the Bishop of Gloucester (Dr. Warburton), and Bishop Lavington. Bishops Gibson and Lavington were throughly convinced of their mistake before they died. I believe Dr. Church was so too. None, I think, but Mr. Perronet has wrote for the Methodists. 8. No Moravians belong to their Societies. They have no considerable settlements in England but at London, Bedford, and Pudsey, a little town near Leeds, in Yorkshire. They make a profound secret of everything relating to their community. What I know of them I have published in the Journals. The Count's house at Chelsea is a palace for a prince. Truly they are wise in their generation. To Peggy Dale [27] LONDON, November 17, 1769.

Some time ago, since you went hence, I heard a circumstance which gave me a good deal of concern--namely, that the College or Academy in Georgia had swallowed up the Orphan House. Shall I give my judgement without being asked? Methinks friendship requires I should. Are there not, then, two points which come in view--a point of mercy and a point of justice? With regard to the former, may it not be inquired, Can anything on earth be a greater charity than to bring up orphans? What is a college or an academy compared to this? unless you could have such a college as perhaps is not upon earth. I know the value of learning, and am more in danger of prizing it too much than too little. But still, I cannot place the giving it to five hundred students, on a level with saving the bodies, if not the souls too, of five hundred orphans. But let us pass on from the point of mercy to that of justice. You had land given and collected money for an Orphan House; are you at liberty to apply this to any other purpose--at least, while there are any orphans in Georgia left? I just touch upon this, though it is an important point, and leave it to your own consideration whether part of it at least might not properly be applied to carry on the original design. In speaking thus freely on so tender a subject, I have given you a fresh proof of the sincerity with which I am Your ever affectionate friend and brother. To Matthew Lowes LONDON, March 2, 1770. DEAR MATTHEW,--The way you propose for clearing the circuit [Lowes was Assistant in the Dales Circuit.] is, I think, the very best which can be devised. Only let your fellow labourers second you heartily, and the thing will be done. Four or five circuits exerted themselves nobly. Had all the rest done the same our burthen would have been quite removed. Well, we will fight till we die.--I am Your affectionate friend and brother. To Mrs. Barton TEWKESBURY, March 15, 1770.

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

MY DEAR SISTER,--Perhaps we may see a new accomplishment of Solomon's words, 'He that reproveth a man shall afterward find more favour than he who flattereth with his tongue. But, be that as it may, I have done my duty; I could no otherwise have delivered my own soul. And no offence at all would have been given thereby had not pride stifled both religion and generosity. [See letter of March 8.] But the letter is now out of date; it is mentioned no more: there is a more plausible occasion found-- namely, those eight terrible propositions which conclude the Minutes of our Conference. [The Minutes for 1770, which gave occasion to Fletcher to write his Checks to Antinomianism.] At the instance of some who were sadly frightened thereby, I have revised them over and over; I have considered them in every point of view; and truly, the more I consider them, the more I like them, the more fully I am convinced, not only that they are true, agreeable both to Scripture and to sound experience, but that they contain truths of the deepest importance, and such as ought to be continually inculcated by those who would be pure from the blood of all men. Joseph Benson is a good man and a good preacher. But he is by no means clear in his judgement. The imagination which he has borrowed from another good man, 'that he is not a believer who has any sin remaining in him,' is not only an error, but a very dangerous one, of which I have seen fatal effects. Herein we divided from the Germans near thirty years ago; and the falseness and absurdity of it is shown in the Second Journal and in my sermon on that subject. [The Lord our Righteousness. See Works, v. 234-46.] Your experience reminds me of these lines: So many tender joys and woes Have o'er my quivering soul had power! Plain life with heightening passions rose, The boast or burthen of an hour. [Gambold, in Poetical Works of J. and C. Wesley, i. 8.] They who feel less, certainly suffer less; but the more we suffer, the more we may improve; the more obedience, the more holiness, we may learn by the things we suffer. So that, upon the whole, I do not know if the insensible ones have the advantage over us.

I fear you are too idle: this will certainly bring condemnation. Up, and be doing! Do not loiter. See that your talent rust not: rather let it gain ten more; and it will, if you use it [On March 16 she had written of herself as ‘the same poor, tottering, feeble creature’]. You are permitted to be in heaviness to humble and prove you yet more. Then you shall come forth as gold. If you love me, you will both write and speak freely to, my dear sister, Your affectionate. To Mrs. Woodhouse DUBLIN, April 1, 1773. MY DEAR SISTER,--In such a case as you describe I do not see how you could well leave your brother. Where there is sickness, and especially an apprehension of death, we do not know how to break away from a friend. If the house is not built at Misterton [Six miles south of Epworth, and frequently visited by Wesley] as I directed, the people there must not expect to see me any more. I shall take it as both an instance of injustice and of personal disrespect to myself. Mr. Fletcher [See letter of July 30], of Gainsborough (if I understand the thing), refused to receive our preachers any longer. If so, they were not to blame in quitting the place; for they could do no otherwise. I believe my wife is still at Bristol, where I left her when I set out for Ireland.

MY DEAR SISTER,--I am sorry for poor Mr. Fletcher [See letter of April 1 to her]; but still more for poor Mary Meggot [Was she the widow of Samuel Maggot See Journal, v. 465; and letter of Feb. 10, 1783], of whom I expected [better] things. She may now keep the room for her new guests, for certainly we shall have nothing to do with them. The point they aim at is this--to make Calvinists. Our point is to make Christians. They endeavor to convert men to the dear Decrees; we to convert them to God. In every place they have used their whole strength in opposition to us. But you and many more will not be tossed to and fro with every wind of doctrine. Stand fast in the truth which you have received, and be not removed from the hope of the gospel. I desire the building [The chapel at Misterton] may be finished without delay. Follow after all the fullness of the promises. My wife joins with me in love to you, with, my dear sister, Your affectionate brother. To Mrs. Woodhouse, At Mr. Hutton’s, In Epworth, Near Thorne, Yorkshire. To Joseph Benson [16] LEWISHAM, July 31, 1773. DEAR JOSEPH,--I am glad you have preached so much abroad: this will everywhere do most execution. Some time since, I promised you to Billy Thompson for his fellow laborer the ensuing year; and you will have no cause to repent of it, for his heart (as well as yours) is in the work. Mr. Hopper desires to spend another year in the Newcastle Circuit. I refer it to him whether it would not suffice to have preaching at Newcastle five nights in a week. ‘God has made practical divinity necessary, and the devil controversially.’ [See heading to letter in Dec. 1751 to Bishop Lavington]. Sometimes we must write and preach controversially, but the less the better. I think we have few if any of our travelling preachers that love controversy. But there will always be men de pste [Titus i. 11:’whose mouths must be stopped.’]--Antinomians and Calvinists in particular. By our long silence we have done much hurt both to them and the cause of God.--I am, dear Joseph, Your affectionate brother. To Christopher Hopper, LEWISHAM, July 31, 1773.

[Under all these conflicts it might be an unspeakable blessing that you have an husband who knows your temper and can bear with it; who, after you have tried him numberless ways, laid to his charge things that he knew not, robbed him, betrayed his confidence, revealed his secrets, given him a thousand treacherous wounds, purposely aspersed and murdered his character, and made it your business so to do, under the poor pretence of vindicating your own character (whereas of what importance is your character to mankind, if you was buried just now Or if you had never lived, what loss would it be to the cause of God) ;--who, I say, after all these provocations, is still willing to forgive you all; to overlook what is past, as if it had not been, and to receive you with open arms; only not while you have a sword in your hand, with which you are continually striking at me, though you cannot hurt me. If, notwithstanding, you continue striking at me still, what can I, what can all reasonable men think, but that either you are utterly out of your senses or your eye is not single; that you married me only for my money; that, being disappointed, you was almost always out of humor; that this laid you open to a thousand suspicions, which, once awakened, could sleep no more

I know not whether any method of reading would be more profitable than to read a chapter of the Old Testament with the Notes every morning; and every evening a chapter, or at least a section, in the New Testament. At other times of the day I advise you to read our works regularly from the beginning; marking any tract or part of a tract which you find most useful, that you may make it matter of meditation. Some of the most useful to believers are Mr. Law's tracts, the Lives of Mr. Brainerd, De Renty, and Thomas Walsh, the tracts translated from the French, and those upon Christian Perfection. I am glad you have been with our dear sister Crosby. Converse as much as you can with those of her spirit; they are the excellent ones of the earth. You must not give place--no, not for a day--to inactivity. Nothing is more apt to grow upon the soul; the less you speak or act for God the less you may. If elder persons do not speak, you are called, like Elihu, to supply this lack of service. Whether you are young or old is not material: speak, and spare not! Redeem the time! Be fervent in spirit! Buy up every opportunity; and be always a comfort to Yours affectionately. To the Authors of the 'Monthly Review' [30] REIGATE, November 30, 1774. 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.

DEAR TOMMY,--I am glad there is so good an understanding between Jemmy Dempster and you. He is an upright man, and, unless I am much mistaken, a friend both to the Methodist doctrine and discipline. I am sorry for poor T--- R---. It is certain God did lift up his head, and I hoped that his besetting sin would no more gain dominion over him. However, you must in no wise give him up. And he has much more need of comfort than of reproof. His great danger is despair. Brother Asbury has sent me a few lines, and I thank him for them. But I do not advise him to go to Antigua. Let him come home without delay. If one or two stout, healthy young men would willingly offer themselves to that service, I should have no objection; but none should go unless he was fully persuaded in his own mind. You are a bold man, Tommy, to commence author in these critical times. I wish the success may answer your expectation; there is a call for every help. I am afraid you will soon find a day of trial; the clouds are black both over England and America. It is well if this summer passes over without some showers of blood. And if the storm once begins in America, it will soon spread to Great Britain. I have a friendly letter from ---, who writes warmly against the ---. Pray remember my love to him and his wife. I am glad to find he is still walking in the good old way. He sends me word that one or two men of fortune are gone out to preach the gospel. If they are, I expect little from them. God hath chosen the weak to confound the strong. Go on, doing and suffering the will of our Lord!--I am, dear Tommy, Your affectionate friend and brother. To Richard Morgan [7] WATERFORD, April 28, 1775. DEAR SIR,--I am now going to give you one of the greatest yet most thankless instances of friendship. Prudence (so called) would restrain me from it. But love is stronger than prudence.

Mr. Cayley, I think, will do some good; and I am persuaded he will do no hurt. I am glad Mr. Tennant has given you a little more employment; and a glorious employment it is! to be' a fellow worker with God!' Oh may you be found faithful! Be zealous for God! Be diligent! Be patient! And never forget Yours affectionately. To Caleb Evans [33] LONDON, December 9, 1775. REVEREND SIR,--You affirm (1) that I once 'doubted whether the measures taken with respect to America could be defended either on the foot of law, equity, or prudence.' I did doubt of these five years, nay indeed five months ago. You affirm (2) that I 'declared' (last year) 'the Americans were an oppressed, injured people.' I do not remember that I did; but very possibly I might. You affirm (3) that I then' strongly recommended An Argument for the Exclusive Right of the Colonies to Tax Themselves.' I believe I did; but I am now of another mind. You affirm (4) 'You say in the Preface, I never saw that book.' I did say so. The plain case was, I had so entirely forgotten it that even when I saw it again I recollected nothing of it till I had read several pages. If I had, I might have observed that you borrowed more from Mr. Parker than I did from Dr. Johnson. Though I know not whether I should have observed it, as it does not affect the merits of the cause. You affirm (5) ' You say, But I really believe he was told so'; and add, ' Supposing what I asserted was false, it is not easy to conceive what reason you could have for believing I was told so.' My reason was, I believed you feared God, and therefore would not tell a willful untruth; so I made the best excuse for you which I thought the nature of the thing would admit of. Had you not some reasons to believe this of me, and therefore to say (at least), ' I hope he forgot it' 'But at this time I was perfectly unknown to you.' No, at this time I knew you wrote that tract; but, had I not, charity would have induced me to hope this even of an entire stranger.

Having this occasion, I take the liberty to mention to your Lordship a thing of another nature. The nation is already involved in many troubles. And we know not how many more may follow. Are we able to extricate ourselves out of them all If we have so much wisdom and strength that we need no help from man, are we quite sure that we need no help from God I know your Lordship is not of that opinion. But if we need it, why are we ashamed to ask for it to ask for it in the manner our forefathers did, in solemn public fasting and prayer What if others fast for strife and contention! Is that any reason that we should not do it from a better motive Why may not the people of England as well as the people of Nineveh seek His help who hath all power in heaven and in earth

DEAR JOSEPH,--We must threaten no longer, but perform. In November last I told the London Society, ' Our rule is to meet a class once a week, not once in two or three. I now give you warning: I will give tickets to none in February but those that have done this.' I have stood to my word. Go you and do likewise wherever you visit the classes. Begin, if need be, at Newcastle, and go on at Sunderland. Promises to meet are now out of date. Those that have not met seven times in the quarter exclude. Read their names in the Society, and inform them all you will the next quarter exclude all that have not met twelve times--that is, unless they were hindered by distance, sickness, or by some unavoidable business. And I pray without fear or favor remove the leaders, whether of classes or bands, who do not watch over the souls committed to their care ' as those that must give account.'--I am, dear Joseph, Yours affectionately. To Miss March LONDON, February 26, 1776. What I advise you to is, not to contract a friendship or even acquaintance with poor, inelegant, uneducated persons, but frequently, nay constantly, to visit the poor, the widow, the sick, the fatherless in their affliction; and this, although they should have nothing to recommend them but that they are bought with the blood of Christ. It is true this is not pleasing to flesh and blood. There are a thousand circumstances usually attending it which shock the delicacy of our nature, or rather of our education. But yet the blessing which follows this labor of love will more than balance the cross, 'To be uneasy under obligations which we cannot repay' is certainly a fruit of diabolical generosity; and therefore Milton with great propriety ascribes it to the devil, and makes him speak quite in character when he says concerning his obligations to God Himself-- So burthensome, still paying, still to owe. I am quite of another mind; I entirely agree with you that the more sensible we are of such obligations the more happy we are. Surely this yoke is easy and this burthen is light.

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 Bishop, Schoolmistress, In Bath. To Christopher Hopper [5] BRISTOL, March 16, 1777. MY DEAR BROTHER,--Madmen have often a deal of cunning; and this frequently puzzles the cause, so that sometimes we can hardly say whether the man is more fool or knave. Right precious in the sight of the Lord is the death of His saints; and much good is usually done at their funerals. You do well to improve all those opportunities. Our friends are about laying the foundation of the new chapel; so that in a few days I must return to London. Then I shall consider what time I can spare from thence, and shall fix my spring and summer journeys accordingly.--I am, with love to Sister Hopper, Your affectionate friend and brother.

It is surely a wise and gracious Providence which has detained you so long at Withey. You was sent thither and still remain there for the good of the poor people. I wish you could meet all the women of the Society either in band or class. Lay yourself out among them as much as ever your strength and leisure will permit. You was formerly the nursing mother of the Society; they grew and prospered under your hand, and they have not prospered since. They have pined away like poor orphans ever since you was removed from them. [See letter of Jan. 11, 1775, to Francis Woffe.] Possibly now they may spring up and flourish again; and then you will not think much of your labor. It would undoubtedly be of use if a few of you were to meet together for this very purpose, to improve one another in Christian knowledge as well as in love. And you cannot insist too much on that point - that, whatever our past experience has been, we are now more or less acceptable to God as we more or less improve the present moment. But it is no wonder that many are so angry at this assertion, for it strikes at the very root of Calvinism. That you are tempted to peevishness, to discontent, or to anything else will be no loss as long as you are conqueror over all, yea more than conqueror through Him that loveth you. And so, I doubt not, you will always be; because your trust is not in yourself but in Him. - My dear Nancy, Yours most affectionately. To Mary Bishop LONDON, February 7, 1778.

I was a little surprised to read in a late publication of yours the following assertions: - 1. Thomas Maxfield was 'some of the firstfruits of Mr. Whitefield's ministry' (page 18). 2. 'When he went abroad, he delivered me and many thousands more into the hands of those he thought he could have trusted them with, and who would have given them back to him again at his return. But, alas! it was not so.' (Ibid.) 'I heard Mr. Whitefield say at the Tabernacle, in the presence of five or six ministers, to Mr. Wesley, a little before he left England for the last time: "I delivered thirty thousand people into the hands of your brother and you when I went abroad. And by the time I came back you had so turned their hearts against me that not three hundred of them would come to hear me." I knew this was true.' (Ibid.) 3. 'I heard Mr. Whitefield say: "When I came back from Georgia, there was no speaking evil of each other. Oh what would I not give or suffer or do to see such times again! But oh that division! that division! What slaughter it has made 'It was doctrine that caused the difference; or, at least, it was so pretended.' (Ibid.) 'He preached a few times in connection with his old friends. But, ah! how soon was the sword of contention drawn!' (Page 19.) 4. 'where can you now find any loving ones of either party They have no more love to each other than Turks.' (Ibid.) 'Read their vile contentions, and the evil characters they give of each other, raking the filthiest ashes to find some black story against their fellow preachers' (page 20). They 'slay with the sword of bitterness, wrath, and envy. Still more their shame is what they have sent out into the world against each other on both sides about five or six years ago, and till this very day.' (Page 21.) To satisfy both friends and foes I propose a few queries' on each of these four heads.

To Alexander Knox LONDON, August 16, 1778. MY DEAR ALLECK, - You have long been under that temptation of despising the day of small things; although, indeed, they are not small things which God has done for you already. That you are still too lukewarm is most certain: you have need to stir up the gift of God that is in you; and you have need to praise Him that His hand is still upon you for good, preserving you from presumptuous sins. You ought to be sensible of this, and to be thankful for it, which you may be without 'applauding yourself.' That you have 'no right to expect the continuance of your health 'is undoubtedly true - that is, you cannot claim it from God's justice; you do not merit it at His hands. But is this the measure whereby He deals with His poor creatures Does He give us no more blessings than we deserve Does He treat us in all things according to His justice Not so; but mercy rejoices over judgment! Therefore expect from Him, not what you deserve, but what you want -health of soul and health of body: ask, and you shall receive; seek, and you shall find; not for your worthiness, but because 'worthy is the Lamb.' The peace of God be with all your spirits! - I am, dear Alleck, Yours affectionately. To Mary Bishop TAUNTON, August 20, 1778. MY DEAR MISS BISHOP, - My dear friend (that was) received no reproach from me, deserved or undeserved. But when I found I could not speak to her alone, I unbosomed myself by writing, telling her mildly and plainly (as friendship obliged me to do) all I heard and all I feared concerning her. I had no conception of her taking it amiss; and was therefore utterly amazed at her answer; - I think, unkind and unjust to the highest degree, and more proper to be wrote to a young schoolboy than to one who had been a preacher for fifty years and who for above twenty had watched over her soul!

And does nobody care for this William Shent fell into sin and was publicly expelled the Society; but must he be also starved Must he with his grey hairs and all his children be without a place to lay his head Can you suffer this O tell it not in Gath! Where is gratitude Where is compassion Where is Christianity Where is humanity Where is concern for the cause of God Who is a wise man among you Who is concerned for the gospel Who has put on bowels of mercy Let him arise and exert himself in this matter. You here all arise as one man and roll away the reproach. Let us set him on his feet once more. It may save both him and his family. But what we do, let it be done quickly. - I am, dear brethren, Your affectionate brother. To Kitty Warren LONDON, January 14, 1779. MY DEAR SISTER, - Let poor Charles Maund's follies die and be forgotten! It is well you have no more to do with him. It seems to me the great sin you (the Society) are now guilty of is poverty. And though you do repent of it, you do not forsake it. The question is, By what means can you either lessen your expense or increase your income We are here at our wits' end how to pay for the new chapel, as many of our workmen are unpaid still. For riches the Calvinists beat us altogether. However, by-and-by we must help you as we can. Trust in God, and all will be well! Grace and peace be with you! - I am, my dear Kitty, Yours in tender affection. To Jasper Winscom LONDON, January 14, 1779. MY DEAR BROTHER, - Ours are traveling preachers; therefore I can never consent that any of them should remain for a month together in the island. [The Isle of Wight.] If you can contrive that the additional preacher have full employment, then we can inquire where one can be found. It seems to me that you take the matter exactly right with regard to the Portsmouth preaching-house, and that the only thing to be done is to get the mortgage out of Mr. Pike's hands. - I am Your affectionate brother. To Elizabeth Morgan [3] LONDON, January 17, 1779.

You sent me no word about Betsy Ellison. [Elizabeth, daughter of John Ellison and granddaughter of Wesley's sister Susanna. Dr. Clarke says she turned out unfortunate, and that Wesley showed her 'great kindness, often relieving her in distresses to which her imprudence had reduced her, treating her with great tenderness, and giving her advices which, had she followed, would have led her to true happiness.' For her sister Patience, see letters of Sept. 7, 1777, and Feb. 4, 1789.] I hope no news is good news. You must not forsake her. She has hardly any real friend in the world but you and me. What a blessing it is to have one Friend! How many have never found one in their lives! - I am. To Ann Bolton SUNDERLAND, May 18, 1779. MY DEAR NANCY, - You make me smile. You address me as if you had never seen me. Why so Have I told you that I did not love you as well as ever I did in my life And yet, to say the truth, I was scarce ever more tried about you than I was lately. You was under my own roof for many days. And yet I hardly got an hour's conversation with you. That cruel 'something or other' always interposed and defrauded me of your company. I am glad, however, that others enjoyed it. And your labor with them was not in vain. You was a messenger of good to many souls, who bless God for the consolation. If you suffer a little yourself in conveying help to others, so much the better; this will turn to your account. I can wish nothing better for you than that you may be 'patient in bearing ill and doing well.'

MY DEAR BROTHER, - As you desire it, I will place you and Billy Myles (whose letter I have received) in the Londonderry Circuit. But it is a circuit of great importance. I hope you will both exert yourselves therein to the uttermost. It is a dangerous time, and you have need to give yourselves unto prayer.-I am Your affectionate friend and brother. To Mr. John Bredin, At Mr. Charles Harrison's, In Limerick. To Miss Livingston [11] LONDON, July 24, 1779. MY DEAR SISTER, - I am exceedingly obliged to you for your openness, and it is certain you have acted herein both according to justice and mercy. You need not be afraid of my taking any step that would occasion any reflection upon you. Your behavior in the whole affair has been so exactly right, that it has exceedingly endeared you to me and made me doubly fearful of giving you the least pain; but perhaps it may occasion some trouble to me. I had no intention, when I left it last, of visiting Inverness any more; but I think I must, if my life and strength be prolonged: for I would willingly see you once more. With tender regard, I am, my dear sister, Yours very affectionately. To Mrs. Woodhouse LONDON, July 29, 1779. MY DEAR SISTER, - Nay, you call me your friend; and you have not lost me yet, and probably never will. Perhaps when I am in the country you will like as well to go in my chaise as in his. An hundred little oddities one may account for by the disorder in his head. He is often considerably better; but I doubt whether he is ever quite well. So the estate which old Mr. Hutton piled up with so much care does not descend even unto the third generation! May it not be so with Mr. Robert Maw [See Journal, iii. 135, 200, 280; iv. 67.] too O let us be rich to Godward! I am glad Mr. Gerv. W. is come so far. And God is able to bring him farther. It strengthens the sight much to wet the eyes several times a day with forge-water, that which the smiths quench their irons in. Bear all, and conquer all. - I am, my dear sister, Your affectionate brother. To Min. Woodhouse, At Mr. Hutton's, In Epworth, Near Thorne, Yorkshire. To Alexander Knox

'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 Ann Bolton LONDON, January 14, 1780. If I could be angry at my dear Nancy for anything, I should be so for your not using me as a friend. If you believe me to be so, why do you not tell me without reserve when there is anything in which I can serve you You may judge by yourself whether this must not give me a particular satisfaction. So it always will if you suffer me to give you any assistance that is in my power.

Do all the good you can to our poor brethren in Ireland while you stay among them.~I am, dear Tommy, Your affectionate friend and brother. To Ann Bolton BRISTOL, March 11, 1781. MY DEAR NANCY, -- As it is not convenient for you to meet me here, I hope to have the pleasure of seeing you at Stroud on the 19th instant. I expect to be there between one and two in the afternoon. May God give us an happy meeting! -- I am, my dear friend, Yours most affectionately. To Miss Bolton, In Witney, Oxfordshire. To Elizabeth Morgan [3] BRISTOL, March 13, 1781. MY DEAR MISS MORGAN, -- I wonder at you; I am surprised at your steadiness. How is it possible that you should retain any regard for me when your lot is so frequently cast among them who think they do God service by saying all manner of evil of me I do not impute this to natural generosity (little good is owing to nature), but to His grace who has kept you from your infancy, and who now upholds you in the slippery paths of youth. I trust He will still enable you to be Against example singularly good. [Paradise Lost, xi. 809: ‘against example good.’] By a prudent mixture of reading, meditation, prayer, and conversation you may improve your present retirement. But you must add every day more or less exercise (as your strength permits) in the open air. And why should you not add that truly Christian diversion, visiting the poor, whether sick or well Who knows but our Lord sent you to Wotton on purpose to save some souls alive A letter which I lately received from Yorkshire informs me, ‘Our friends think Miss Ritchie is in a dying condition.’ If she continue so till I come to Manchester, I shall step over to see her. I should never think much of going an hundred miles to see either her or you. A line from you will always be acceptable to, my dear Miss Morgan, Your affectionate servant. To Miss Morgan, Rev. Rowland Hill, Wotton-under-Edge. To Mrs. Knapp BIRMINGHAM, March 25, 1781.

That afternoon and the next day I gathered strength apace. The place was agreeable, and much more the company. Lady Gibbes put me in mind of one of Queen Elizabeth's dames of honour. Her daughters are exceeding amiable, but sink under Miss Freeman's superior sense, and begin to feel that they are not Christians. She has been of great service to them, and hies at them day and night to show them what is real religion. On Wednesday night they were much struck; the younger sister could not contain herself, but burst out into a passion of tears. M. F. herself seems to be utterly disconcerted, seeking rest, but finding none. If Sally is not hurt by her, she (Sally [Charles Wesley’s daughter.]) will help her much. She now feels her want of help. I wish King George (like Louis XIV) would be his own Prime Minister. The nation would soon feel the difference. All these things will work together for good. Let us work while the day is! I take no thought for the morrow. Peace be with you all. Adieu. Revd. Mr. C. Wesley, Marybone, London. Hester Ann Roe writes in her Journal for 1783: ‘Sunday, April 6. -- I had a letter from dear Mr. Wesley, who tells me he is hastening to Holyhead in his way to Dublin, and he will be at Newcastle on Tuesday.’ She says she met him at Lane End on Tuesday, and heard him preach; then he took her in his chaise to Newcastle-under-Lyme, where he preached from ‘One thing is needful.’ She heard him again next morning at five. See Journal of Mrs. Hester Ann Rogers, pp. 210-11. To Henry Brooke [12] WILLIAM STREET, [DUBLIN], April 21, 1783.

I expect a good deal of difficulty at this Conference, and shall stand in need of the prayers of you and your friends. [About the Bitstall Chapel case and the state of Kingswood School. See Journal, vi. 437-8.] Peace be with all your spirits! -- I am Yours most affectionately. To George Gidley BRISTOL, July 30, 1783. MY DEAR BROTHER, -- I cannot come into Cornwall myself this year. But I am in hopes one or more of our preachers will make a trial this autumn whether some good may not be done at Bideford. -- I am Your affectionate brother. To Mr. Gidley, Supervisor, In Bide- ford, Devon. To Elizabeth Padbury BRISTOL, August 1, 1783. MY DEAR BETSY, -- I am glad to find that you remember me still, and that your love is not grown cold. I love you much, and I trust always shall; as I doubt not you will always deserve it. I have found several (my own father was one) that could rejoice in the justice as well as mercy of God. But punishing is His strange work: He delights chiefly in showing mercy. I apprehend, when you find those seasons of dryness and heaviness, this is owing either to the agency of the devil, who can easily cloud our mind when God permits, or to the corruptible body pressing down the soul. But believe and conquer all! -- I am, my dear Betsy, Yours affectionately. To Miss Padbury, In Whittlebury. To William Robarts [2] BRISTOL, August 3, 1783. I have taken your advice, and reunited the Taunton and Tiverton Circuits. [The Devon Circuit had been divided into the Taunton and Tiverton Circuits in 1778, which were reunited in 1783.]

4. I firmly believe that' in Cornwall alone the King is defrauded of half a million yearly in customs. What does this amount to in all Great Britain Surely not so little as five millions. Is there no way of extirpating those smuggling villains, notwithstanding their Honorable or Right Honorable abettors 5. Servants of distillers inform me that their masters do not pay for a fortieth part of what they distil. And this duty last year (if I am rightly informed) amounted only to 20,000. But have not the spirits distilled this year cost 20,000 lives of His Majesty's liege subjects Is not, then, the blood of these men vilely bartered for 20,000 not to say anything of the enormous wickedness which has been occasioned thereby; and not to suppose that these poor wretches have any souls! But (to consider money alone), is the King a gainer or an immense loser To say nothing of many millions of quarters of corn destroyed, which if exported would have added more than 20,000 to the revenue, be it considered, 'Dead men pay no taxes.' So that by the death of 20,000 persons yearly (and this computation is far under the mark), the revenue loses far more than it gains. But I may urge another consideration to you. You are a man. You have not lost human feelings. You do not love to drink human blood. You are a son of Lord Chatham. Nay, if I mistake not, you are a Christian. Dare you, then, sustain a sinking nation Is the God whom you serve able to deliver from ten thousand enemies I believe He is; nay, and you believe it. 0 may you fear nothing but displeasing Him! May I add a word on another head How would your benevolent heart rejoice if a stop could be put to that scandal of the English nation, suicide! The present laws against it avail nothing; for every such murderer is brought in non compos. If he was a poor man, the jurors forswear themselves from pity. If he was rich, they hope to be well paid for it. So no ignominy pursues either the living or the dead, and self-murder increases daily. But what help

DEAR JERRY,-If I live till the Conference, I shall have no objection to your begging in the Newcastle and Sunderland Circuits. But let them not build a scarecrow of an house like most of those in the North. Copy after that at Newcastle or Yarm, which is one of the prettiest in England. Look at the Minutes of the Conference with regard to the building of preaching-houses, and follow those advices. - I am, dear Jerry, Your affectionate friend and brother. To Mr. Brettell, At the Orphan House, Newcastle-upon-Tyne. To Thomas Taylor [22] LONDON, December 24, 1784. DEAR TOMMY, - In fifty years I have not met with six mothers who did not suffer their children to cry aloud - no, nor seriously endeavored it. So that I see no manner of need to caution them against that extreme. To speak without reserve, I believe John Valton to be a better Assistant than either you or me. I believe he has more of the Spirit of God resting upon him and is more deeply devoted to God than almost any man or woman I know. And I do not think myself a jot better than him because I was born forty years before him. But I earnestly desire he would go to Bristol, and that you would supply his place as Assistant I am of opinion this is the only possible means of restoring his strength. - I am, with kind love to Sister Taylor, dear Tommy, Yours affectionately. I corrected the last part of the new Hymn-Book this morning. [A Collection of Pslams and Hymns for the Lord's Day. See Green's Bibliography, No. 378.]

But may I hazard a few words on the points Mr. H. affirms they were invented by the Masorites, only thirteen or fourteen hundred years ago, in order to destroy the sense of Scripture. I doubt this: who can prove it Who can prove they were not as old as Ezra, if not co-eval with the language Let any one give a fair reading only to what Dr. Cornelius Bayley [For Dr. Bayley, see letter of Oct. 12, 1778.] has offered in the Preface to his Hebrew Grammar, and he will be as sick of reading without points as I am - at least, till he can answer the Doctor's arguments he will not be so positive upon the question. As to his theology, I first stumble at his profuse encomiums on the Hebrew language. But it may be said, Is it not the language which God Himself used And is not Greek too the language which God Himself used And did He not use it in delivering to man a far more perfect dispensation than that which He delivered in Hebrew Who can deny it And does not even this consideration give us reason at least to suspect that the Greek language is as far superior to the Hebrew as the New Testament is to the Old And, indeed, if we set prejudice aside and consider both with attention and candor, can we help seeing that the Greek excels the Hebrew as much in beauty and strength as it does in copiousness I suppose no one from the beginning of the world wrote better Hebrew than Moses. But does not the language of St. Paul excel the language of Moses as much as the knowledge of St. Paul excelled his I speak this, even on supposition that you read the Hebrew, as I believe Ezra if not Moses did, with points; for if we read it in the modern way, without points, I appeal to every competent judge whether it be not the most equivocal. To Mrs. Gait LONDON. January 5, 1785.

You send me comfortable news concerning Mrs. Eden. And certainly this gracious visitation is designed for a blessing not only to her, but likewise to her poor husband. You should lose no opportunity of speaking a word to him whenever Providence throws him in your way. Let not a voluntary humility hinder you. God can bless a few and ordinary words. Nay, and let it not hinder you from praying with as well as for your friends. I advise you, my dear Nancy, to begin without delay. Why not this very day Make haste, my friend, to do whatever may be for the good of your own or any other soul. I thank you for writing freely to me. If I had you now by the hand, I would tell you you can never write or speak too freely to, my dear Miss Loxdale, Yours most affectionately. To Thomas Wride LONDON, October 8, 1785. DEAR TOMMY, - On Monday se'nnight, the 17th instant, I hope to be at Norwich (coming by the mail-coach); on Tuesday at Yarmouth; on Wednesday and Thursday at Lowestoft, preaching everywhere at half-hour past six in the evening. On Friday noon at Beecham, or where you please; in the evening at Loddon; and on Saturday evening at Norwich. The verses [See letters of Sept. 16 and Dec. 14.] must be effaced some way before I come down. Be as exact in discipline as you please. Luke Houlton [See letter Sept. 16.] was on the road; but one met him and told him he was not wanted. I always lodge in our own houses. I think those sermons may stop bottles. - I am, with love to Sister Wride, dear Tommy, Your affectionate friend and brother. To Mr. Wride, At the Preaching-house, In Nonrich. To Charles Atmore LONDON, October 15, 1785. 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,

Commonly, when I am in London, I am so taken up, that I cannot often spare time to go three miles backward and forward. That was the πρώτον ψεύδος, ['The first false step.' Charles lived in Marylebone, where Mrs. Gumley had given him the lease of her house in Chesterfield Street. See letter of May 18.] the getting you an house so far from me as well as hr from both the chapels. I cannot help it if people have no docity. Seven guineas Patty has had from me within this month, besides ten or eleven which she has worried me to give Nancy Jervas this winter. [Mrs. Hall had a small income of her own, but was a good deal dependent on her brother. See Stevenson's Wesley Family, pp. 380-1.] It is a bad dog that is not worth whistling for. In the times I have been at Bedford, Mr. Barham [Charles Wesley mentions Mr. Barham in a letter to his son Charles from Bristol in 1782. See his Journal, ii. 273.] never owned me, much less invited me to his house. I do not know him if I meet him. Perhaps he loves me - at a distance. Peace be with you and yours! Pray tell Brother Horton and Kemp [Richard Kemp, one of the original trustees of City Road Chapel, had a large business as a framework-knitter in Whitecross Street. He died on Sept. 4, 1787, aged sixty-six. See Stevenson's City Road Chapel, p. 530.] I have had two letters from Mrs. Holmes (Mr. Holmes's widow) informing me that John Price has been for some time quite sober and very diligent in attending the school. In consequence of which she pleads hard for payment of his salary. My route is: Monday, 8, Thirsk; Wednesday, 10, Barnard Castle; Saturday, 13, and Wednesday, 17, Edinburgh; and Wednesday, 31, Tuesday, 23, Aberdeen. Adieu. To the Earl of Leven [17] RICHMOND, May 9,1786. MY LORD, If it be convenient, I purpose to wait upon upon [sic] your Lordship at Melville House about two in the afternoon on Friday on the 22nd .instant. Wishing all happiness to your Lordship and all your good family. - I am, my Lord, Your Lordship's obedient servant. To Mrs. Brisco () [18] RICHMOND, May 10, 1786.

DEAR HENRY, -- This is nothing strange. Considering the great work of God which has lately been wrought in Dublin, we might reasonably expect Satan would fight in defense of his tottering kingdom. It is our part calmly and steadily to resist him. In such a case as you have mentioned you are justified before God and man for preaching at Eleven o'clock on Sunday morning, only earnestly advising them that have heretofore received the sacrament at church to do so still. But I do not imagine any barefaced Calvinism will be soon preached at Bethesda.[ Edward Smyth had opened Bethesda in June 1786.] I am glad Sister Moon and Dobson are not idle, and that you preach abroad on Sundays. The death of that sailor may be a warning to others. Tenderly watch over . . . [Name tom out.] and his coming to Dublin may be the saving of his soul. Peace be with all your spirits! -- I am, with kind love to Nancy, dear Henry, Your affectionate friend and brother. To Elizabeth Padbury BRISTOL, September 19, 1787. MY DEAR BETSY, -- If I do not mistake, one of our preachers desired the justice to give him the oath and was refused. If this is true, I desire as soon as possible to know, Who was the preacher who was the justice on what day did he offer himself to the justice; was this before or after the prosecution began was any distress made, or were the goods sold after he offered to take the oath I believe your answer to these questions will open a scene which the good justice little expects. You have lately had a noble exercise of your faith and patience. So have several of your neighbors. This calls you to much and earnest prayer. Then God will arise and maintain His own cause. I advise you all in the meantime to say little; you have better things to talk of. I suppose the rector and the justice are now quiet. Their turn will come by and by. -- I am, my dear Betsy, Yours most affectionately. To Miss Padbury, At Witflebury, Near Towcester, Northamptonshire. To Jonathan Crowther [8] NEAR BATH, September 25, 1787.

1788 To Adam Clarke LONDON, January 8, 1788. DEAR ADAM, -- I admired the spirit of young George Walker. [Despite somewhat hard treatment by his father. See letter of Dec. 18, 1787.] All the times that he spent with us I know not that he blamed any one. He did not tell anything about his father but in simply answering the questions I asked concerning him. I am in great hopes now that his marriage will not do hurt either to him or her. It is exceeding well that the storm which threatened is so well blown over. It is plain the Lord God omnipotent reigneth and that there is neither counsel nor strength against Him. But you have not sent a plain, full, distinct account of the affair of our old sister, [Mrs. Home, See letters of Nov. 9, 1787, and March 17, 1788.] specifying (1) her age; (2) on what day of the year and month did the first hair shoot out (3) on what day did she throw it into the fire (4) on what night did it grow again (5) who were eyewitnesses of these things You cannot be too particular. I do not like your staying so long at a time in Guernsey. I advise you to change islands without fail once a quarter. Are Mr. and Mrs. De Jersey well, and my two dear maidens How are Mr. and Mrs. Amore And how does my dear Jenny Bisson go on She is a letter in my debt. I wish you all many happy years; and am, dear Adam, Yours and Brother De Queteville's affectionate friend and brother. To Duncan Wright LONDON, January 9, 1788. DEAR DUNCAN, -- You send me a comfortable account of the work of God in your circuit. I cannot doubt but a blessing redounds to you all for the sake of the poor children. I verily think these Sunday schools are one of the noblest specimens of charity which have been set on foot in England since the time of William the Conqueror. [Eight hundred poor children were taught at Bolton 'by about eighty masters, who receive no pay but what they are to receive from their Great Master.' See Journal, vii. 305-6.]

MY DEAR SISTER, -- If all the members of our Society could be persuaded to attend St. Patrick's Church, we should not need the Sunday service at the New Room. [See letter of May 20, 1789.] I wish you would always attend the church, except when I am in Dublin; unless you choose to make another -- namely, when Dr. Coke is in Dublin. I commend you and yours to Him that loves you; and am, my dear Jenny, Your affectionate brother. To Walter Churchey WHITBY, June 14, 1788. MY DEAR BROTHER, -- Yours of May 24 overtook me here this morning. But I have not received the parcel [Of his Poems. See letter of July 22 to him.] which you say was sent by the coach; and probably I shall not receive it, unless it pleases God to bring me back to London. Health is wonderfully continued. Only I am in the fashion: I have a little of the rheumatism. The case of that old woman was very remarkable. It is a true saying, 'None are ruined while they are out of hell.' One would be sorry for the death of George Jarvis, only that we know God does all things well. If Mr. Holmes [See letter of Feb. 18 to him.] has any money of mine in his hands, I desire he would give you a guinea for the widow. Peace be with you and yours! -- I am Your affectionate brother. To Mr. ------ [20] WHITBY, June 14, 1788. SIR, -- I am afraid there will not be much contributed by the poor congregation at Derby. However, I propose to do what I can in favor of so excellent a charity. Therefore I hope to preach there for the benefit of the General Hospital in my return to London--namely, at five in the evening, on Friday, the 11th of July. That morning I am to come from Sheffield, and on Saturday to be at Nottingham. -- I am, sir, Your obedient servant. To Henry Moore SCARBOROUGH, Monday, June 16, 1788. DEAR HENRY, -- On Saturday next and on Saturday se'n-night I expect to be at Epworth, near Thorne, Yorkshire [sic]; on Monday, July 7, at Doncaster, Yorkshire; and on Monday the 14th at London.

MY DEAR SISTER, -- I know not what to do or what to say. This untoward man so perplexes me It is not my business to find houses for the preachers' wives. I do not take it upon me. I did not order him to come to Burslem. I only permitted what I could not help. I must leave our brethren to compromise these matters among themselves. They are too hard for me. A preacher is wanted in Gloucester circuit. One of them may go thither. -- I am, with love to Brother Warwick, [Someone has written across the letter, To Mrs. Warwick concerning Michael Moorhouse. See letter of July 7, 1786.] my dear sister, Your affectionate brother. To the Methodist People [8] BRISTOL. September 11, 1789. 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.

MY DEAR SAMMY, -- It gives me pleasure to hear that you have so much resolution that you go to bed at ten and rise at four o'clock. Let not the increase of cold affright you from your purposes. Bear your cross, and it will bear you. I advise you carefully to read over Kempis, the Life of Gregory Lopez and that of Mons. de Renty. They are all among my brother's books. -- I am, dear Sammy, Your affectionate Uncle and friend. To Henry Moore BATH, September 20, 1789. DEAR HENRY, -- Our friends in [Round] Court have determined to hurt Sally Brown if possible. [See letter of May 6.] Just now they have contrived to turn Mr. Marriott [William Marriott, the stock-broker, was one of Wesley's executors.] against her, who seemed inclined to help her effectually. You know a good deal of poor Betty Sharp's affairs. Concerning her I have referred him to you. So please [do] all you can. Pray desire Sister Ferguson [Wife of Wesley's host in Holland. See letters of June 12 and July 20, 1783.] to direct the letter enclosed to her that was Miss Loten, and then put it into the post. On Monday, October 6, I purpose (God willing) to be at Sarum; on the Saturday following, at or before noon, at Cobham. So if two or three of you meet me there, well. [He got to Cobham at 10.30 on Oct. 8. See Journal, viii. 17d.] -- I am, with much love to Nancy, dear Henry, Your affectionate friend and brother. To Henry Moore BRISTOL, September 22, 1789. DEAR HENRY, -- We will let Sally Brown's affair sleep till we meet. I am afraid that pain in your back portends a fever. If so, I hope Dr. Whitehead has seen you. In autumn especially delays are dangerous. We had an epidemic deafness here. It seized me last night while I was preaching abroad at Jacob's Wells, and lasted almost eighteen hours.

To Edward Jackson LONDON, January 2, 1790. MY DEAR BROTHER, -- It is no wonder many of the Societies should be in poor condition, considering what poor care has lately been taken of them. They will soon find the difference. The books that are damaged you may give away as you judge proper. None ought to have made a collection for any place before the house at Dewsbury was built. However, do what you can, and you do enough. -- I am, with love to Sister Jackson, Your affectionate friend and brother. To Thomas Tattershall NEAR LONDON, January 6, 1790. DEAR TOMMY, -- Because you desire some word I write, although I have no tidings ready. I know of no preacher that is now ready to go out; and you know we can neither buy nor hire preachers. Yet I am not sorry that your small friend [William Green, his colleague. See letter of Oct. 25, 1789, to him.] has taken himself away; for he was really a dangerous man. His bitter enmity against the Church made him utterly unfit to be a Methodist preacher; and his elaborate Discourse against Going to Church was enough to confound any one that was not used to controversy. Yet I did not dare to put him away; but I am not at all sorry that he is gone away. I shall not be forward to take him again; but in any other way I would be glad to help him. I would not scruple giving him a few pounds if it would do him any good. -- I am, dear Tommy, Your affectionate friend and brother. To Mr. Tattershall, At the Preaching-house, Norwich. To Thomas McGeary [1] LONDON, January 9, 1790. DEAR TOMMY, There is no danger of my thinking your writing troublesome. If Mr. [Funnal] thinks he did wrong in going away, and that it is a favor to receive him again, you may receive him; but he seems to me to be out of his senses. Mr. Carr has not wrote to me at all. I hope he (at least) knows when he is well. Such another place for him can hardly be found.

DEAR SIR, -- The proposal concerning a lecture for the instruction of the preachers, full counsel must mature. If I live to return to London, we may then consider it at large. When we meet we may talk largely on the subject, and weigh what may be said for and against it. I have often advised those who wrote me accounts of lives and deaths, 'Write enough; I can shorten your accounts as I please.' Few people know what part of this is material. You and I must determine this. Do not scruple to speak to Mr. Dickinson concerning the funerals, which I will confirm in due time. And speak twice or thrice in public of coming punctually at the time; telling 'otherwise we will not stay for you.' Mr. Peacock [John Peacock in the Grimsby Circuit.] may have what books he pleases either for himself or for the poor. Peace be with you and yours! I hope to be at Bristol on Saturday; and am, dear sir, Your affectionate friend and brother. To Rev. Mr. Creighton, At the New Chapel, Moorfields, London. To Joseph Burgess [8] BRISTOL, August 22, 1790. MY DEAR BROTHER, -- You are called to do all the good you can for the present in Ireland. Your staying there a little longer may be a blessing to many souls. I believe we can easily procure another preacher to supply your place at Liverpool for a month or two; so you need be in no pain upon that account. A little difficulty in setting out is a good omen. Wishing all happiness to you and yours, I am, dear Joseph, Your affectionate brother. To Jasper Winscom BRISTOL, August 28, 1790. DEAR JASPER, -- I do not see how you can be spared from your own circuit till another is procured to take your place. [Winstom had been Assistant in the Isle of Wight, and was now appointed to Oxfordshire.] Neither do I conceive how Sarum Circuit can bear the expense of another preacher. I am wellnigh tired of it. I have had more trouble with this circuit than with ten circuits besides. You did exceeding well in adjusting matters at Whitchurch; but I am sorry for poor Sister Haime. [John Haime, Wesley's soldier preacher, died at Whirchurch on Aug. 18, 1784. See letter in March 1744 to him.] I am sure she was a good woman once.

MY DEAR SISTER, -- As I do not have much money before-hand, I have not at present an hundred pounds in possession. [See letter of Dec. 21, 1788.] But I have desired Mr. Whitfield to gather up so much as soon as possible. I hope he will be able to do it in a week or two; and then you will be welcome to that or any other help that is in the power of Your affectionate brother. To Mrs. Wesley, In Chesterfield Street, Marybone.

1791 To Richard Rodda LONDON [January]. 1791. DEAR RICHARD, -- It was madness to make that matter up. I would rather have thrown it into Chancery. [See letter of Nov. 20, 1789, to him.] Charles Bond is determined, it is plain, to sell the Methodists for a wife. I do not see how you can help it. Sammy and you have done your pain. His blood is not upon your head. [Samuel Bradburn was Rodda's colleague. Bond, fourth preacher in the Manchester Circuit, was stationed at Coventry in 1791, at Norwich in 1791, and in 1793 'desisted from traveling.' See letter of July 7, 1786.] Perhaps greater consequences than yet appear may follow from the dissentions at Mr. Bayley's chapel. [Dr. Cornelius Bayley. See letter of Oct. 12, 1778.] However, it is your duty to go straight forward, breathing nothing but peace and love. I do not depend upon taking any more journeys. But if my life is prolonged I shall probably be at Manchester about the usual time. Peace be with you all! -- I am, dear brother, Your affectionate friend and brother. To Mr. Rodda, At the Preaching-house, In Manchester. To John Fry [1] CITY ROAD, January 1, 1791. MY FRIEND, -- The sum of what I said to you and to Dr. Hamilton was this: 'I will revise that part of the Ecclesiastical History; and if I am convinced any of it is wrong, I will openly retract it.' I have revised it again and again, but I am not convinced that any part of it is wrong; on the contrary, I am fully persuaded it is all the naked truth. What the Quakers (so called) are or do now is nothing to the purpose, I am thoroughly persuaded they were exactly such as they are described in this History. Your present summary exactly answers the account Barclay's Apology given in the 135th page of the History. O be content! I love you well; do not constrain me to speak. I do not want to say anything of George Fox; but I hope he was stark mad when he wrote that medley of nonsense, blasphemy, and scurrility styled his 'Great Mystery.' But I love and esteem you and many of the present Quakers; and am Your real friend. To Adam Clarke LONDON, January 3, 1791.

The state that believers immediately enter upon after death, is said to be “life” for the comfort, and “ever lasting” for the continuance, of it. “He that believeth on Him that sent me hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” (John v. 24.) So St. Cyprian: “The end of this life being completed, we are divided into the habitations of everlasting, either death or immortality.” (Ad Demetr., sec. 16.) Q. 23. Is there no way by which the souls of those that are in purgatory may be delivered out of that prison, and their time of torment shortened? A. They may be helped and delivered by the suffrages of the faithful that are alive; that is, by prayers, alms, and masses; and other works of piety, such as indulgences. (Concil. Trid, Sess. 25, Decr. de Purgat.; Sess. 22, can. 3. Bellarm. de Purgat., l. 2, c. 16, sec. Ad haec.) REPLY. “Betwixt us and you there is a great gulf fixed, so that they which would pass from hence to you” (to relieve you) “cannot.” (Luke xvi. 26.) As the state in which Abraham and Lazarus were, needed ni relief; so that in which the rich man was, could not obtain it. “After death is no help to be gotten by godliness or repent ance. Lazarus doth not there go to the rich man, nor the rich man unto Lazarus. For the garners are sealed up, and the time is fulfilled.” (Epiphanius contr. Cathar., Haer. 59.) And if a man’s own repentance cannot help him, much less can another's good works profit him. So St. Jerome: “While we are in this world, we may be able to help one another, either by our prayers, or by our counsels: But when we shall come before the judgment-seat of Christ, neither Job, nor Daniel, nor Noah, can intreat for any one; but every one must bear his own burden.” (Lib. 3, Com. in Galat., c. 6.) And he elsewhere saith: “What shall be to all in the day of judgment, this is accomplished to every one at the day of death.” (In Joel, c. 2.) Q. 24. Is the doctrine of purgatory a matter of faith, and necessary to be believed ? A.

For how hard is it to be just to them we hate? to render them their due, either in thought, word, or action? Indeed, we vio late justice by this very thing, by not loving them as ourselves, For we do not render unto all their due; seeing love is due to all mankind. If we “ owe no man anything” beside, do we not owe this, “to love one another?” And where love is totally wanting, what other justice can be expected? Will not a whole train of injurious tempers and passions, of wrong words and actions, naturally follow P So plain, so undeniably plain it is, that this doctrine of the Church of Rome, (to instance at present in no more,) that “all but those of their own Church are accursed,” has a natural tendency to hinder, yea, utterly to destroy, justice. Fourthly. Its natural tendency to destroy mercy is equally glaring and undeniable. We need not use any reasoning to prove this: Only cast your eyes upon matter of fact! What terrible proofs of it do we see in the execrable crusades against the Albigenses! in those horrible wars in the Holy Land, where so many rivers of blood were poured out! in the many millions that have been butchered in Europe, since the begin ning of the Reformation; not only in the open field, but in prisons, on the scaffold, on the gibbet, at the stake I For how many thousand lives, barbarously taken away, has Philip the Second to give an account to God! For how many thousand, that infamous, perfidious butcher, Charles the Ninth of France 1 to say nothing of our own bloody Queen Mary, not much inferior to them I See, in Europe, in America, in the uttermost parts of Asia, the dungeons, the racks, the various tortures of the Inquisition, so unhappily styled, the House of Mercy! Yea, such mercy as is in the fiends in hell ! such mercy as the natives of Ireland, in the last century, showed to myriads of their Protestant countrymen | Such is the mercy which the doctrine of the Church of Rome very naturally inspires! Lastly. The doctrine of the Church of Rome has a natural tendency to destroy truth from off the earth.

that if men are not of our sentiments, of our Church, we should thus “compel them to come in ?” Must not this, in the very nature of things, induce all those over whom they have any power, to dissemble if not deny those opinions, who vary ever so little from what that Church has determined ? And if a habit of lying and dissimulation is once formed, it will not confine itself to matters of religion. It will assuredly spread into common life, and tincture the whole conversation. Again: Some of the most eminent Roman casuists (whose books are duly licensed by the heads of the Church) lay it down as an undoubted maxim, that, although malicious lies are sins, yet “officious lies, that is, lies told in order to do good, are not only innocent, but meritorious.” Now, what a flood-gate does this open for falsehood of every kind ! Therefore this doctrine, likewise, has a natural tendency to banish truth from the earth. One doctrine more of the Romish Church must not here be passed over; I mean, that of absolution by a Priest; as it has a clear, direct tendency to destroy both justice, mercy, and truth; yea, to drive all virtue out of the world. For if a man (and not always a very good man) has power to forgive sins; if he can at pleasure forgive any violation, either of truth, or mercy, or justice; what an irresistible temptation must this be to men of weak or corrupt minds! Will they be scrupulous with regard to any pleasing sin, when they can be absolved upon easy terms? And if after this any scruple remain, is not a remedy for it provided ? Are there not Papal indulgences to be had; yea, plenary indulgences? I have seen one of these which was purchased at Rome not many years ago. This single doctrine of Papal indulgences strikes at the root of all religion. And were the Church of Rome ever so faultless in all other respects, yet till this power of forgiving sins, whether by priestly absolution or Papal indulgences, is openly and absolutely disclaimed, and till these practices are totally abolished, there can be no security in that Church for any morality, any religion, any justice, or mercy, or truth. To To WHICH IS ADDED, To THE EDITORs of “THE FREEMAN's Journ AL,” DUBLIN.

(Verses 4, 5.) (3.) Answers their grand objection to his doctrine, taken from the justice of God to their fathers. (Verses 6-13.) (4.) Removes another objection, taken from the justice of God; interweaving all along strong reproofs to the Jews, for priding themselves on those privileges which were owing merely to the good pleasure of God, not to their fathers’ goodness, any more than their own. (Verses 14-23.) (5.) Resumes and proves by Scripture his former assertion, that many Jews would be lost, and many Heathens saved. (Verses 24-29.) And, lastly, sums up the general drift of this chapter, and indeed of the whole Epistle. “What shall we say then?” What is the conclusion from the whole 7 the sum of all which has been spoken? Why, that many Gentiles already partake of the great salvation, and many Jews fall short of it. Wherefore? Because they would not receive it by faith. And whosoever believeth not, cannot be saved; whereas, “whosoever believeth in Christ,” whether Jew or Gentile, “shall not be ashamed.” (Verses 30-33.) 27. Those words, “Hath not the potter power over his own clay?” are part of St. Paul's answer to that objection, That it was unjust for God to show that mercy to the Gentiles which he withheld from his own people. This he first simply denies, saying, “God forbid!” And then observes, that, according to his own words to Moses, God has a right to fix the terms on which he will show mercy, which neither the will nor the power of man can alter; (verses 15, 16;) and to withdraw his mercy from them who, like Pharaoh, will not comply with those terms. (Verse 17.) And that accordingly “he hath mercy on whom he will have mercy,” namely, those that truly believe; “ and whom he will,” namely, obstinate unbelievers, he suffers to be “hardened.” 28. But “why then,” say the objectors, “doth he find fault” with those that are hardened? “for who hath resisted his will?” (Verse 19.) To this insolent misconstruction of what he had said, the Apostle first gives a severe rebuke; and then adds, “Shall the thing formed say unto him that formed it, Why hast thou made me thus?” Why hast thou made me capable of salvation only on those terms? None indeed hath resisted this will of God.

None indeed hath resisted this will of God. “He that believeth not, shall be damned.” But is this any ground for arraigning his justice? “Hath not” the great “Potter power over his own clay? to make,” or appoint, one sort of “vessels,” namely, believers, “to honour, and” the others “to dishonour?” Hath he not a right to distribute eternal honour and dis honour, on whatever terms he pleases? especially, considering the goodness and patience he shows, even towards them that believe not; considering that when they have provoked him “to show his wrath, and to make the power” of his vengeance “known, yet” he “endures, with much longsuffering,” even those “vessels of wrath,” who had before “fitted” themselves “to destruction.” There is then no more room to reply against God, for making his vengeance known on those vessels of wrath, than for “making known” his glorious love “on the vessels of mercy whom he had before” by faith “prepared for glory; even us, whom he hath called, not of the Jews only, but also of the Gentiles.” 29. I have spoken more largely than I designed, in order to show, that neither our Lord, in the above-mentioned parable, nor St. Paul, in these words, had any view to God’s sovereign power, as the ground of unconditional reprobation. And beware you go no further therein, than you are authorized by them. Take care, whenever you speak of these high things, to “speak as the oracles of God.” And if so, you will never speak of the sovereignty of God, but in conjunction with his other attributes. For the Scripture nowhere speaks of this single attribute, as separate from the rest. Much less does it anywhere speak of the sovereignty of God as singly dis posing the eternal states of men. No, no; in this awful work, God proceeds according to the known rules of his justice and mercy; but never assigns his sovereignty as the cause why any man is punished with everlasting destruction. 30. Now then, are you not quite out of your way? You are not in the way which God hath revealed. You are putting eternal happiness and misery on an unscriptural and a very dreadful footing. Make the case your own: Here are you, a sinner, convinced that you deserve the damnation of hell. Sorrow, therefore, and fear have filled your heart.

Sorrow, therefore, and fear have filled your heart. And how shall you be comforted? By the promises of God? But perhaps you have no part therein; for they belong only to the elect. By the consideration of his love and tender mercy? But what are these to you, if you are a reprobate? God does not love you at all; you, like Esau, he hath hated even from eternity. What ground then can you have for the least shadow of hope? Why, it is possible, (that is all,) that God’s sovereign will may be on your side. Possibly God may save you, because he will ! O poor encouragement to despairing sinners! I fear “faith” rarely “cometh by hearing” this! 31. The sovereignty of God is then never to be brought to supersede his justice. And this is the present objection against unconditional reprobation; (the plain consequence of uncondi tional election;) it flatly contradicts, indeed utterly overthrows, the Scripture account of the justice of God. This has been proved in general already; let us now weigh a few particulars. And, (1.) The Scripture describes God as the Judge of the earth. But how shall God in justice judge the world? (O consider this, as in the presence of God, with reverence and godly fear !) How shall God in justice judge the world, if there be any decree of reprobation? On this supposition, what should those on the left hand be condemned for ? For their having done evil? They could not help it. There never was a time when they could have helped it. God, you say, “of old ordained them to this condemnation.” And “who hath resisted his will?” He “sold” them, you say, “to work wickedness,” even from their mother's womb. He “gave them up to a reprobate mind,” or ever they hung upon their mother's breast. Shall he then condemn them for what they could not help? Shall the Just, the Holy One of Israel, adjudge millions of men to everlasting pain, because their blood moved in their veins? Nay, this they might have helped, by putting an end to their own lives. But could they even thus have escaped from sin? Not without that grace which you suppose God had absolutely determined never to give them. And yet you suppose him to send them into eternal fire, for not escaping from sin!

And yet you suppose him to send them into eternal fire, for not escaping from sin! that is, in plain terms, for not having that grace which God had decreed they should never have ! O strange justice I What a picture do you draw of the Judge of all the earth ! 32. Are they not rather condemned for not doing good, according to those solemn words of the great Judge, “Depart, ye cursed; for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; a stranger, and ye took me not in ; I was naked, and ye clothed me not; sick, and in prison, and ye visited me not. Then shall they answer.” But how much better an answer do you put into their mouths | Upon your supposition, might they not say, (O consider it well, in meekness and fear !) “Lord, we might have done the out ward work; but thou knowest it would have but increased our damnation. We might have fed the hungry, given drink to the thirsty, and covered the naked with a garment. But all these works, without thy special grace, which we never had, nor possibly could have, seeing thou hast eternally decreed to withhold it from us, would only have been splendid sins. They would only have heated the furnace of hell seven times hotter than before.” Upon your supposition, might they not say, “Righteous art thou, O Lord; yet let us plead with thee. O, why dost thou condemn us for not doing good? Was it possible for us to do anything well? Did we ever abuse the power of doing good? We never received it, and that thou knowest. Wilt thou, the Holy One, the Just, condemn us for not doing what we never had the power to do? Wilt thou condemn us for not casting down the stars from heaven? for not holding the winds in our fist ? Why, it was as possible for us to do this, as to do any work acceptable in thy sight ! O Lord, correct us, but with judgment And, before thou plungest us into everlasting fire, let us know how it was ever possible for us to escape the damnation of hell.” 33.

We come next to his justice. Now, if man be capable of choosing good or evil, then he is a proper object of the justice of God, acquitting or condemning, rewarding or punishing. But otherwise he is not. A mere machine is not capable of being either acquitted or condenned. Justice cannot punish a stone for falling to the ground; mor, on your scheme, a man for falling into sin. For he can no more help it than the stone, if he be, in your sense, fore-ordained to this condemnation. Why does this man sin? “He cannot cease from sin.” Why cannot he cease from sin “Because he has no saving grace.” Why has he no saving grace? “Because God, of his own good pleasure, hath eternally decreed not to give it him.” Is he then under an unavoidable necessity of sinning? “Yes, as much as a stone is of falling. He never had any more power to cease from evil, than a stone has to hang in the air.” And shall this man, for not doing what he never could do, and for doing what he never could avoid, be sentenced to depart into everlasting fire, prepared for the devil and his angels? “Yes, because it is the sovereign will of God.” Then “you have either found a new God, or made one !” This is not the God of the Christians. Our God is just in all his ways; he reapeth not where he hath not strewed. He requireth only according to what he hath given; and where he hath given little, little is required. The glory of his justice is this, to “reward every man according to his works.” Hereby is that glorious attri bute shown, evidently set forth before men and angels, in that it is accepted of every man according to that he hath, and not according to that he hath not. This is that just decree which cannot pass, either in time or in eternity. Thus one scheme gives the justice of God its full scope, leaves room for it to be largely displayed in all its branches; whereas the other makes it a mere shadow; yea, brings it absolutely to nothing. 53.

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

He speaks plain and downright: “Seeming strictness of behaviour will not justify those who forget, ‘There is a way which seemeth right unto a man; but the end thereof is the way of death.” (Page 46.) Again: “What claim can he have to genuine Christianity, whose professed experience gives God the lie? “Say I these things as a man, or saith not the law the same also ?’ It is a deadly charity that flatters men with a persuasion that they are in the way of life, whom the Scripture pronounces in a way of destruction.” Dr. E.'s charity is of another kind It is Mr. Sandi man’s charity It reminds me of the charity of an Antinomian in London; one, I mean, who was newly recovered from that delusion: “Sir,” said she, “last week I would not have been content to kill you, if I could not have damned you too.” I pray God to deliver me from such charity ! charity, cruel as the gravel But what right have I to complain of Dr. E. ? He has no obligation to me. My speaking of him everywhere as I have done, was a point of justice, not of friendship. I had only the desire, but not the power, of doing him any kindness. I could not say to him, “Nevertheless thou owest me thine own soul also.” I have it not under Dr. E.'s hand, as I have under Mr. Hervey's, “Shall I call you my father, or my friend? You have been both to me.” If those related to me by so near, so tender, ties, thus furiously rise up against me, how much more may a stranger,-one of another nation? “O Absalom, my son, my son 1’’ IN his twenty-first page, Dr. E. says, “How far Mr. Wesley’s Letter was an answer to anything material in the Preface, the reader will best judge by perusing it.” I have annexed it here, that the reader may judge, whether it is not an answer to one very material thing, namely, the charge of “concealing my sentiments,” for which Dr. E. condemns me in the keenest manner, and on which very account he makes no scruple to pronounce me “a thief and a robber.” I need only premise, that I wrote it not out of fear, (as perhaps Dr. E.

F. is still able to answer for himself. But if he does, I would recommend to his consideration the advice formerly given by a wise man to his friend: “See that you humble not yourself to that man; it would hurt both him and the cause of God.” It is pity but he had considered it sooner, and he might have escaped some keen reflections. 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 !

John; ” (polite ) “and probably in a much better manner. Erase half a dozen lines, and I defy any one to discover whether the lying apostle of the Foundery be a Jew, a Papist, a Pagan, or a Turk.” (Page 4.) “Else I should have treated his trumpery with the silence and contempt it deserves. But to see Mr. Whitefield scratched out of his grave by the claws of this designing wolf.” (there is a metaphor for you!) “is enough to make the very stones cry out, or (which would be a greater miracle still) redden even a Wesley's forehead with a blush.” (Page 5.) I think it would be a greater miracle still to make a wolf blush. “The dictatorial Mr. John lyingly maintains argument enough for the gaping dupes whom he leads by the nose.” (Page 6.) “He and his lay lubbers go forth to poison the minds of men.” (Page 11.) Are not then the lay lubbers and the gaping dupes just fit for each other? But who are these lay lubbers? They are “Wesley's ragged legion of preaching tinkers, scavengers, draymen, and chimney-sweepers.” (Page 21.) 3. “No man would do this, unless he were as unprincipled as a rook, and as silly as a jackdaw.” y“His own people say, ‘He is a very poor preacher;’ and that most of his laymen, raw and ignorant as they are, preach much more to the purpose. Indeed, the old gentleman has lost his teeth. But should he not then cease mumbling with his gums?” (Page 25.) “Why do they not keep the shatter-brained old gentleman locked up in a garret?” (Page 36) 4. “I doubt not but for profit' sake he would profess himself a stanch Calvinist.” (Page 16.) “The Rev. Mr. John, Mr. Whitefield’s quondam under strapper.” (Ibid.) How sadly then did he mistake, when he so often subscribed himself, “Your dutiful, your obliged and affectionate, son l’’ 454 ANswer. To MR. RowLAND HILL's IMPosTURE, &c. “Mark the venom that now distils from his graceless pen.” “The venomous quill of this gray-headed enemy to all righteousness.” (Pages 17, 19.) 5.

See One superior to nature ! What is the course of nature to Him? By a word, a nod, he turneth it upside down! His power inverted Nature owns, Her only law his sov’reign word. Let your chain be wrought ever so firm; He nods, and it flies in pieces; He touches it, and all the links fall asunder, as unconnected as the sand. 4. Once more: After Lord Kames has said all he pleases concerning the grand machine of the universe, and con cerning the connexion of its several wheels, yet it must be allowed, He that made it can unmake it; can vary every wheel, every spring, every movement, at his own good pleasure. Neither, therefore, does this imply any necessity laid either upon the thoughts, passions, or actions, of those that know and trust in Him who is the Creator and Governor of heaven and earth. 5. Ah, poor Infidel! this is no comfort to you ! You must plunge on in the fatal whirlpool | You are without hope; without help! For there is only one possible help; and that you spurn. What follows then? Why Si figit adamantinos Summis verticibus dira necessitas Clavos; non animum metu, Non mortis laqueis expedies caput.* O what advantage has a Christian (a real Christian) over an Infidel ! He sees God! Consequently * This quotation from Horace is thus translated by Francis : “Yet soon as Fate shall round your head, With adamantine strength, its terrors spread, Not the Dictator's power shall save Your soul from fear, your body from the grave.”-EDIT. Metus omnes, et inerorabile fatum Subjecit pedibus, strepitumque Acherontis avari. He tramples on inexorable fate, And fear, and death, and hell ! 6. Ah, poor predestinarian | If you are true to your doctrine, this is no comfort to you! For perhaps you are not of the elect number: If so, you are in the whirlpool too. For what is your hope? Where is your help? There is no help for you in your God. Your God! No; he is not yours; he never was; he never will be. He that made you, He that called you into being, has no pity upon you ! He made you for this very end,--to damn you; to cast you headlong into a lake of fire burning with brimstone !

For if things really be as you affirm; if all these afflictive incidents entirely depend on the fortuitous concourse and agency of blind, material causes; what hope, what help, what resource is left for the poor sufferers by them? Should the murrain among the cattle continue a few years longer, and consequently produce scarcity or famine, what will there be left for many of the poor to do, but to lie down and die? If tainted air spread a pestilence over our land, where shall they fly for succour? They cannot resist either the one or other; they cannot escape from them. And can they hope to appease Illachrymabilem Plutona 3 Inexorable Pluto, king of shades 2 Shall they intreat the famine or the pestilence to show mercy? Alas! they are as senseless as you suppose God to be. However, you who are men of fortune can shift tolerably well, in spite of these difficulties. Your money will undoubt edly procure you food as long as there is any in the kingdom. And if your Physicians cannot secure you from the epidemic disease, your coaches can carry you from the place of infec tion. Be it so: But you are not out of all danger yet, unless you can drive faster than the wind. Are you sure of this? And are your horses literally swifter than the lightning? Can they leave the panting storm behind? If not, what will you do when it overtakes you? Try your eloquence on the whirlwind. Will it hear your voice? Will it regard either your money, or prayers, or tears? Call upon the lightning. Cry aloud; see whether your voice will “divide the flames of fire.” O no ! it hath no ears to hear ! It devoureth and showeth no pity! But this is not all. IIere is a nearer enemy. The carth threatens to swallow you up. Where is your protection now? What defence do you find from thousands of gold and silver? You cannot fly; for you cannot quit the earth, unless you will leave your dear body behind you. And while you are on the earth, you know not where to flee to, neither where to flee from. You may buy intelligence, where the shock was yesterday, but not where it will be to-morrow, to-day.

They were afraid of the timidity of others, and dreaded nothing more than that panic to which popular assemblies, as well as armies, are sometimes subject. The event has shown that their fears were groundless: The House supported its decisions against the current of popular prejudice; and, in defending their own judicial rights, secured the most solid part of the liberties of their constituents. “Their firm adherence to their Resolutions was not more noble than their concessions in the matter of their own rights was disinterested and generous. The extensive privileges which, in a series of ages, had accumulated to the members of both Houses, were certainly inconsistent with the impartial distri bution of justice. To sacrifice these privileges was not only diametrically opposite to the idea of self-interest, with which some asperse the Legislature, but it has also thrown a greater weight into the scale of public freedom than any other Act passed since the Revolution. And it has reflected honour on the present administration, that a bill, so very favourable to the liberty of the subject, was brought in and carried through by them. “The arbitrary manner of determining petitions about elections has been a serious complaint, and of long continu ance. 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.

They are punctually just and honest in their dealings; and are also very charitable, the King and the great Lords taking care to employ all that are capable of any work. And those that are utterly helpless they keep for God’s sake; so that here also are no beggars. The inhabitants of Congo and Angola are generally a quiet people. They discover a good understanding, and behave in a friendly manner to strangers, being of a mild temper and an affable carriage. Upon the whole, therefore, the Negroes who inhabit the coast of Africa, from the river Senegal to the southern bounds of Angola, are so far from being the stupid, senseless, brutish, lazy barbarians, the fierce, cruel, perfidious savages they have been described, that, on the contrary, they are represented, by them who have no motive to flatter them, as remarkably sensible, considering the few advantages they have for improving their understanding; as industrious to the highest degree, perhaps more so than any other natives of so warm a climate; as fair, just, and honest in all their dealings, unless where white men have taught them to be otherwise; and as far more mild, friendly, and kind to strangers, than any of our forefathers were. Our forefathers / Where shall we find at this day, among the fair-faced natives of Europe, a nation generally practising the justice, mercy, and truth, which are found among these poor Africans? Suppose the preceding accounts are true, (which I see no reason or pretence to doubt of) and we may leave England and France, to seek genuine honesty in Benin, Congo, or Angola. III. We have now seen what kind of country it is from which the Negroes are brought; and what sort of men (even white men being the judges) they were in their own country. Inquire we, Thirdly, In what manner are they generally procured, carried to, and treated in, America. 1. First. In what manner are they procured? Part of them by fraud. Captains of ships, from time to time, have invited Negroes to come on board, and then carried them away. But far more have been procured by force. The Christians, landing upon their coasts, seized as many as they found, men, women, and children, and transported them to America.

A battle was fought, which lasted three days. And the engagement was so bloody, that four thousand five hundred men were slain upon the spot.” Such is the manner wherein the Negroes are procured ! Thus the Christians preach the Gospel to the Heathens ! 5. Thus they are procured. But in what numbers and in what manner are they carried to America? Mr. Anderson, in his History of Trade and Commerce, observes: “England supplies her American colonies with Negro slaves, amounting in number to about an hundred thousand every year;” that is, so many are taken on board our ships; but at least ten thousand of them die in the voyage; about a fourth part more die at the different islands, in what is called the season ing. So that at an average, in the passage and seasoning together, thirty thousand die; that is, properly, are murdered. O Earth, O Sea, cover not thou their blood | 6. When they are brought down to the shore in order to be sold, our Surgeons thoroughly examine them, and that quite naked, women and men, without any distinction; those that are approved are set on one side. In the mean time, a burning-iron, with the arms or name of the company, lies in the fire, with which they are marked on the breast. Before they are put into the ships, their masters strip them of all they have on their backs: So that they come on board stark naked, women as well as men. It is common for several hundred of them to be put on board one vessel, where they are stowed together in as little room as it is possible for them to be crowded. It is easy to suppose what a condition they must soon be in, between heat, thirst, and stench of various kinds. So that it is no wonder, so many should die in the passage; but rather, that any survive it. 7. When the vessels arrive at their destined port, the Negroes are again exposed naked to the eyes of all that flock together, and the examination of their purchasers. Then they are separated to the plantations of their several masters, to see 68 ThiOUGh T.S UPON SLAVERY. each other no more.

As to the punishments inflicted on them, says Sir Hans Sloane, “they frequently geld them, or chop off half a foot: After they are whipped till they are raw all over, some put pepper and salt upon them; some drop melted wax upon their skin; others cut off their ears, and constrain them to broil and eat them. For rebellion,” (that is, asserting their native liberty, which they have as much right to as to the air they breathe,) “they fasten them down to the ground with crooked sticks on every limb, and then applying fire, by degrees, to the feet and hands, they burn them gradually upward to the head.” 9. But will not the laws made in the plantations prevent or ThiOUGHTS UPON SLAVERY. 69 redress all cruelty and oppression? We will take but a few of those laws for a specimen, and then let any man judge: In order to rivet the chain of slavery, the law of Virginia ordains: “That no slave shall be set free upon any pretence whatever, except for some meritorious services, to be adjudged and allowed by the Governor and Council; and that where any slave shall be set free by his owner, otherwise than is herein directed, the Churchwardens of the parish, wherein such Negro shall reside for the space of one month, are hereby authorized and required to take up and sell the said Negro by public outcry.” 10. Will not these lawgivers take effectual care to prevent cruelty and oppression? The law of Jamaica ordains: “Every slave that shall run away, and continue absent from his master twelve months, shall be deemed rebellious.” And by another law, fifty pounds are allowed to those who kill or bring in alive a rebellious slave. So their law treats these poor men with as little cere mony and consideration, as if they were merely brute beasts! But the innocent blood which is shed in consequence of such a detestable law, must call for vengeance on the murderous abettors and actors of such deliberate wickedness. 11. But the law of Barbadoes exceeds even this: “If any Negro under punishment, by his master, or his order, for running away, or any other crime or misdemeanor, shall suffer in life or member, no person whatsoever shall be liable to any fine therefore.

But the law of Barbadoes exceeds even this: “If any Negro under punishment, by his master, or his order, for running away, or any other crime or misdemeanor, shall suffer in life or member, no person whatsoever shall be liable to any fine therefore. But if any man, of wantonness, or only of bloody-mindedness, or cruel intention, wilfully kill a Negro of his own,” (now, observe the severe punishment 1) “he shall pay into the public treasury fifteen pounds sterling! and not be liable to any other punishment or forfeiture for the same!” Nearly allied to this is that law of Virginia: “After proclamation is issued against slaves that run away, it is lawful for any person whatsoever to kill and destroy such slaves, by such ways and means as he shall think fit.” We have seen already some of the ways and means which have been thought fit on such occasions; and many more might be mentioned. One gentleman, when I was abroad, thought fit to roast his slave alive | But if the most natural act of “running away” from intolerable tyranny, deserves such relentless severity, what punishment have these lawmakers to £xpect hereafter, on account of their own enormous offences? IV. 1. This is the plain, unaggravated matter of fact Such is the manner wherein our African slaves are procured; such the manner wherein they are removed from their native land, and wherein they are treated in our plantations. I would now inquire, whether these things can be defended, on the principles of even heathen honesty; whether they can be reconciled (setting the Bible out of the question) with any degree of either justice or mercy. 1 2. The grand plea is, “They are authorized by law.” But can law, human law, change the nature of things? Can it turn darkness into light, or evil into good? By no means. Notwithstanding ten thousand laws, right is right, and wrong is wrong still. There must still remain an essential differ ence between justice and injustice, cruelty and mercy. So that I still ask, Who can reconcile this treatment of the Negroes, first and last, with either mercy or justice? Where is the justice of inflicting the severest evils on those that have done us no wrong? of depriving those that never injured us in word or deed, of every comfort of life?

of depriving those that never injured us in word or deed, of every comfort of life? of tearing them from their native country, and depriving them of liberty itself, to which an Angolan has the same natural right as an Englishman, and on which he sets as high a value? Yea, where is the justice of taking away the lives of innocent, inoffensive men; murdering thousands of them in their own land, by the hands of their own countrymen; many thou sands, year after year, on shipboard, and then casting them like dung into the sea; and tens of thousands in that cruel slavery to which they are so unjustly reduced ? 3. But waving, for the present, all other considerations, I strike at the root of this complicated villany; I absolutely deny all slave-holding to be consistent with any degree of natural justice. I cannot place this in a clearer light than that great ornament of his profession, Judge Blackstone, has already done. Part of his words are as follows:-- “The three origins of the right of slavery assigned by Justinian, are all built upon false foundations: (1) Slavery is said to arise from captivity in war. The conqueror having a right to the life of his captives, if he spares that, has then a right to deal with them as he pleases. But this is untrue, if taken generally,-that, by the laws of nations, a man has a right to kill his enemy. He has only a right to kill him in particular cases, in cases of absolute necessity for self-defence. And it is plain, this absolute necessity did not subsist, since he did not kill him, but made him prisoner. War itself is justifiable only on principles of self-preservation: Therefore it gives us no right over prisoners, but to hinder their hurting us by confining them. Much less can it give a right to torture, or kill, or even to enslave an enemy when the war is over. Since therefore the right of making ourprisoners slaves, depends on a supposed right of slaughter, that foundation failing, the consequence which is drawn from it must fail likewise. “It is said, Secondly, slavery may begin by one man’s selling himself to another. And it is true, a man may sell himself to work for another; but he cannot sell himself to be a slave, as above defined.

And it is true, a man may sell himself to work for another; but he cannot sell himself to be a slave, as above defined. Every sale implies an equivalent given to the seller, in lieu of what he transfers to the buyer. But what equivalent can be given for life or liberty? His property likewise, with the very price which he seems to receive, devolves ipso facto to his master, the instant he becomes his slave: In this case, therefore, the buyer gives nothing, and the seller receives nothing. Of what validity then can a sale be, which destroys the very principle upon which all sales are founded ? “We are told, Thirdly, that men may be born slaves, by being the children of slaves. But this, being built upon the two former rights, must fall together with them. If neither captivity nor contract can, by the plain law of nature and reason, reduce the parent to a state of slavery, much less can they reduce the offspring.” It clearly follows, that all slavery is as irreconcilable to justice as to mercy. 4. That slave-holding is utterly inconsistent with mercy, is almost too plain to need a proof. Indeed, it is said, “that these Negroes being prisoners of war, our captains and factors buy them, merely to save them from being put to death. And is not this mercy?” I answer, (1.) Did Sir John Hawkins, and many others, seize upon men, women, and children, who were at peace in their own fields or houses, merely to save them from death? (2) Was it to save them from death, that they knocked out the brains of those they could not bring away? (3.) Who occasioned and fomented those wars, wherein these poor creatures were taken prisoners? Who excited them by money, by drink, by every possible means, to fall upon one another? Was it not themselves? They know in their own conscience it was, if they have any conscience left. But, (4.) To bring the matter to a short issue, can they say before God, that they ever took a single voyage, or bought a single Negro, from this motive? They cannot; they well know, to get money, not to save lives, was the whole and sole spring of their motions. 5.

5. But if this manner of procuring and treating Negroes is not consistent either with mercy or justice, yet there is a plea for it which every man of business will acknowledge to be quite sufficient. Fifty years ago, one meeting an eminent Statesman in the lobby of the House of Commons, said, “You have been long talking about justice and equity. Pray which is this bill; equity or justice?” He answered very short and plain, “D-n justice; it is necessity.” Here also the slave-holder fixes his foot; here he rests the strength of his cause. “If it is not quite right, yet it must be so; there is an absolute necessity for it. It is necessary we should procure slaves; and when we have procured them, it is necessary to use them with severity, considering their stupidity, stubbornness, and wickedness.” I answer, You stumble at the threshold; I deny that villany is ever necessary. It is impossible that it should ever be necessary for any reasonable creature to violate all the laws of justice, mercy, and truth. No circumstances can make it necessary for a man to burst in sunder all the ties of humanity. It can never be necessary for a rational being to sink himself below a brute. A man can be under no necessity of degrading himself into a wolf. The absurdity of the supposition is so glaring, that one would wonder any one can help seeing it. 6. This in general. But, to be more particular, I ask, First, What is necessary? and, Secondly, To what end? It may be answered, “The whole method now used by the original purchasers of Negroes is necessary to the furnishing our colonies yearly with a hundred thousand slaves.” I grant, this is necessary to that end. But how is that end necessary? How will you prove it necessary that one hundred, that one, of those slaves should be procured? “Why, it is necessary to my gaining an hundred thousand pounds.” Perhaps so: But how is this necessary? It is very possible you might be both a better and a happier man, if you had not a quarter of it. I deny that your gaining one thousand is necessary either to your present or eternal happiness. “But, however, you ThouGIITS UPON SLAVERY.

“But, however, you ThouGIITS UPON SLAVERY. 73 must allow, these slaves are necessary for the cultivation of our islands; inasmuch as white men are not able to labour in hot climates.” I answer, First, it were better that all those islands should remain uncultivated for ever; yea, it were more desirable that they were altogether sunk in the depth of the sea, than that they should be cultivated at so high a price as the violation of justice, mercy, and truth. But, Secondly, the supposition on which you ground your argument is false. For white men, even Englishmen, are well able to labour in hot climates; provided they are temperate both in meat and drink, and that they inure themselves to it by degrees. I speak no more than I know by experience. It appears from the ther mometer, that the summer heat in Georgia is frequently equal to that in Barbadoes, yea, to that under the line. And yet I and my family (eight in number) did employ all our spare time there, in felling of trees and clearing of ground, as hard labour as any Negro need be employed in. The German family, like wise, forty in number, were employed in all manner of labour. And this was so far from impairing our health, that we all con tinued perfectly well, while the idle ones round about us were swept away as with a pestilence. It is not true, therefore, that white men are not able to labour, even in hot climates, full as well as black. But if they were not, it would be better that none should labour there, that the work should be left undone, than that myriads of innocent men should be murdered, and myriads more dragged into the basest slavery. 7. “But the furnishing us with slaves is necessary for the trade, and wealth, and glory of our nation.” Here are several mistakes. For, First, wealth is not necessary to the glory of any nation; but wisdom, virtue, justice, mercy, generosity, public spirit, love of our country. These are necessary to the real glory of a nation; but abundance of wealth is not. Men of understanding allow that the glory of England was full as high in Queen Elizabeth’s time as it is now; although our riches and trade were then as much smaller, as our virtue was greater.

Make the case your own. “Master,” said a slave at Liverpool to the merchant that owned him, “what, if some of my countrymen were to come here, and take away my mistress, and Master Tommy, and Master Billy, and carry them into our country, and make them slaves, how would you like it?” His answer was worthy of a man: “I will never buy a slave more while I live.” O let his resolution be yours! Have no more any part in this detestable business. Instantly leave it to those unfeeling wretches who Laugh at human nature and compassion : Be you a man, not a wolf, a devourer of the human species 1 Be merciful, that you may obtain mercy! 5. And this equally concerns every gentleman that has an estate in our American plantations; yea, all slave-holders, of whatever rank and degree; seeing men-buyers are exactly on a level with men-stealers. Indeed you say, “I pay honestly for my goods; and I am not concerned to know how they are come by.” Nay, but you are; you are deeply concerned to know they are honestly come by. Otherwise you are a par taker with a thief, and are not a jot homester than him. But you know they are not honestly come by; you know they are procured by means nothing near so innocent as picking of pockets, house-breaking, or robbery upon the highway. You know they are procured by a deliberate series of more com plicated villany (of fraud, robbery, and murder) than was ever practised either by Mahometans or Pagans; in particular, by murders, of all kinds; by the blood of the innocent poured upon the ground like water. Now, it is your money that pays the merchant, and through him the captain and the African butchers. You therefore are guilty, yea, principally guilty, of all these frauds, robberies, and murders. You are the spring that puts all the rest in motion; they would not stir a step without you; therefore, the blood of all these wretches who die before their time, whether in their country or elsewhere, lies upon your head. “The blood of thy brother” (for, whether thou wilt believe it or no, such he is in the sight of Him that made him) “crieth against thee from the earth,” from the ship, and from the waters.

7. Othou God of love, thou who art loving to every man, and whose mercy is over all thy works; thou who art the Father of the spirits of all flesh, and who art rich in mercy unto all; thou who hast mingled of one blood all the nations upon earth; have compassion upon these outcasts of men, who are trodden down as dung upon the earth ! Arise, and help these that have no helper, whose blood is spilt upon the ground like water | Are not these also the work of thine own hands, the purchase of thy Son’s blood? Stir them up to cry unto thee in the land of their captivity; and let their complaint come up before thee; let it enter into thy ears! Make even those that lead them away captive to pity them, and turn their captivity as the rivers in the south. O burst thou all their chains in sunder; more especially the chains of their sins! Thou Saviour of all, make them free, that they may be free indeed! 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 1 To Ne, pueri, ne tanta animis assuescite bella, Nett patriae validas in viscera vertite vires,"-VIRGIL. - I was of a different judgment on this head, till I read a tract entitled, “Taxation no Tyranny.” But as soon as I received more light myself, I judged it my duty to impart it to others. I therefore extracted the chief arguments from that treatise, and added an application to those whom it most concerns. I was well aware of the treatment this would bring upon myself; but let it be, so I may in any degree serve my King and country. A late tract, wrote in answer to this, is wrote in just such a spirit as I expected. It is strewed over with such flowers as these: “Contemptible sophistry ! Fallacious to the last degree Childish quirks! Pitiful sophisms 1” with strong assertions, repeated over and over, and with florid quotations. But all the arguments which are produced therein, may be contained in a nut-shell.

But all the arguments which are produced therein, may be contained in a nut-shell. The writert asserts twenty times, “He that is taxed without * Thus translated by Pitt: “O check your wrath, my sons; the nations spare ; And save your country from the woes of war; Nor in her sacred breast, with rage abhorr'd, So fiercely plunge her own victorious sword ' "-EDIT. + Or writers. For I am informed by a correspondent in Bristol, that this letter was wrote by two Anabaptist Ministers, assisted by a gentleman and a tradesman of the Church of England. his own consent, that is, without being represented, is a slave.” I answer, No; I have no representative in Parlia ment; but I am taxed; yet I am no slave. Yea, nine in ten throughout England have no representative, no vote; yet they are no slaves; they enjoy both civil and religious liberty to the utmost extent. He replies, “But they may have votes if they will; they may purchase freeholds.” What! Can every man in England purchase a freehold? No, not one in an hundred. But, be that as it may, they have no vote now; yet they are no slaves, they are the freest men in the whole world. “Who then is a slave?” Look into America, and you may easily see. See that Negro, fainting under the load, bleeding under the lash ! He is a slave. And is there “no difference” between him and his master? Yes; the one is screaming, “Murder ! Slavery !” the other silently bleeds and dies ! “But wherein then consists the difference between liberty and slavery?” Herein: You and I, and the English in general, go where we will, and enjoy the fruit of our labours: This is liberty. The Negro does not: This is slavery. Is not then all this outcry about liberty and slavery mere rant, and playing upon words? This is a specimen of this writer's arguments.

“And the most flagrant injustice and cruelty may be practised without remorse or pity.” (Page 20.) This is purely calculated to inflame; for no such injustice or cruelty was ever practised, nor was ever likely to be, either in this or any other province of America. That which follows is a curious sentiment indeed; I know not that ever I met with it before: “The government of one country over another” (suppose of England over North-America, or over the West Indian islands) “cannot be supported but by a military force. This is a state of oppression no country could submit to, an hour, without an armed force to compel them.” (Page 23.) Was ever anything more palpably false ! The English Govern ment, both in the islands and North-America, is the government of one country over another; but it has needed no armed force to support it for above these hundred years: And this Government which you would persuade them is oppressive, all the colonies did not only submit to, but rejoice in, without any armed force to compel them. They knew, and felt, they were not oppressed; but enjoyed all the liberty, civil and religious, which they could desire. 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.

Are they “animated by piety?” So are we; although “not unto us be the praise.” “But can we declare, in the face of the sun, that we are not aggressors in this war?” We can. “And that we mean not, by it, to acquire dominion or empire, or to gratify resentment?” (Page 99.) I humbly believe, both the King and his Ministers can declare this before God: “But solely to gain reparation for injury,” from men who have already plundered very many of His Majesty’s loyal subjects, and killed no small number of them. 53. You now proceed to answer objections; and mention, as the First, “Are they not our subjects?” You answer: “They are not your subjects; they are your fellow-subjects.” Are they indeed? Do you affirm this? Then you give up the whole question; then their independency, which you have so vehemently maintained, falls to the ground at once. A Second objection, you say, is this: “But we are taxed; why should not they?” You answer: “You are taxed by yourselves; they insist on the same privilege.” I reply, They are now taxed by themselves, in the very same sense that nine-tenths of us are. We have not only no vote in the Parliament, but none in electing the members: Yet Mr. Evans says, “We are virtually represented:” And if we are, so are the Americans. You add: “They help you to pay your taxes, by giving you a monopoly of their trade.” They consented, as you observed before, to do this; but they have not done it for many years: They have, in fact, traded to Holland, to France, to Spain, and everywhere they could. And how have they helped us, by purchasing our manufac tures? Take one instance out of a thousand: They have taken large quantities of our earthenware, for which they regularly required three years’ credit. These they sold to the Spaniards, at a very advanced price, and for ready money only. And did they not hereby help themselves, at least, as much as they helped us? And what have we lost by losing their custom? We have gained forty, fifty, or sixty per cent. The Spaniards now come directly to Bristol; and pay down ready money, pieces of eight, for all the earthenware that can possibly be procured. 54.

The King of heaven now sits upon his mercy-seat, in a more gracious manner than on other days, to bestow blessings on those who observe it. If you love your own soul, can you then forbear laying hold on so happy an opportunity? Awake, arise, let God give thee his blessing ! Receive a token of his love! Cry to him that thou mayest find the riches of his grace and mercy in Christ Jesus ! You do not know how few more of these days of salvation you may have. And how dreadful would it be, to be called hence in the abuse of his proffered mercy! O what mercy hath God prepared for you, if you do not trample it under foot! “What mercy hath He prepared for them that fear Him, even before the sons of men l’” A peace which the world cannot give; joy, that no man taketh from you; rest from doubt and fear and sorrow of heart; and love, the beginning of heaven. And are not these for you? Are they not all purchased for you by Him who loved you, and gave himself for you? for you, a sinner? you, a rebel against God? you, who have so long crucified him afresh? Now “look unto Him whom you have pierced !” Now say, Lord, it is enough. I have fought against thee long enough. I yield, I yield. “Jesus, Master, have mercy upon me!” On this day, above all, cry aloud, and spare not, to the “God who heareth prayer.” This is the day he hath set apart for the good of your soul, both in this world and that which is to come. Never more disappoint the design of his love, either by worldly business or idle diversions. Let not a little thing keep you from the house of God, either in the forenoon or afternoon. And spend as much as you can of the rest of the day, either in repeating what you have heard, or in reading the Scripture, or in private prayer, or talking of the things of God. Let his love be ever before your eyes. Let his praise be ever in your mouth. You have lived many years in folly and sin; now, live one day unto the Lord.

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. And who can doubt, but one who should conquer England by the assistance of France, would copy after the French rules of government? 4. How dreadful then is the condition wherein we stand? on the very brink of utter destruction | But why are we thus? I am afraid the answer is too plain to every con siderate man: Because of our sins; because we have well-nigh “filled up the measure of our iniquities.” For, what wicked ness is there under heaven which is not found among us at this day? Not to insist on the Sabbath-breaking in every corner of our land; the thefts, cheating, fraud, extortion; the injustice, violence, oppression; the lying and dissimu lating; the robberies, sodomies, and murders; which, with a thousand unnamed villanies, are common to us and our neighbour Christians of Holland, France, and Germany; consider, over and above, what a plentiful harvest we have of wickedness almost peculiar to ourselves. For who can vic with us in the direction of Courts of Justice; in the manage ment of public charities; or in the accomplished, barefaced wickedness which so abounds in our prisons, and fleets, and armies?

The windows of heaven begin to be opened, to rain down judgments on the earth. And yet, with what tenderness does he proceed ! in the midst of wrath remembering mercy. By how slow degrees does his vengeance move | Nor does his whole displeasure yet arise. 8. Brethren, countrymen, Englishmen, what shall we do; to-day, while it is called to-day, before the season of mercy is quite expired, and our “destruction cometh as a whirlwind?” Which way can we remove the evils we feel? which way prevent those we fear? Is there any better way than the making God our friend? the securing his help against our enemies? Other helps are little worth. We see armies may be destroyed, or even flee away from old men and children. Fleets may be dashed to pieces in an hour, and sunk in the depth of the sea. Allies may be treacherous, or slow, or foolish, or weak, or cowardly; but God is a friend who cannot betray, and whom none can either bribe or terrify. And who is wise, or swift, or strong like him? Therefore, whatever we do, let us make God our friend; let us with all speed remove the cause of his anger; let us cast away our sins. Then shall his love have free course, and he will send us help, sufficient help, against all our enemies. 9. Come; will you begin? Will you, by the grace of God, amend one, and that without delay? First, then, own those sins which have long cried for vengeance in the ears of God. Confess, that we, and all, and you in particular, deserve for our inward and outward abominations, not only to be swept from the face of the earth, but to suffer the vengeance of eternal fire. Never aim at excusing either yourself or others; let your mouth be stopped. Plead guilty before God. Above all, own that impudence of wickedness, that utter carelessness, that pert stupidity, which is hardly to be found in any part of the earth, (at least, not in such a degree,) except in England. Do you not know what I mean? You was not long since praying to God for damma tion upon your soul. One who has heard you said, “Is that right? Does not God hear?

particularly with regard to religion? My Lord and my God, thou seest my heart, and my desires are not hid from thee. I am encouraged by my happy experience of thy goodness, (particularly this day past,) to present myself before thee, notwithstanding I know myself unworthy of the least favour from thee. I am ashamed when I think how long I have lived a stranger, yea, an enemy to thee, taking upon me to dispose of myself, and to please myself in the main course of my life. But I now unfeignedly desire to return unto thee, and, renouncing all interest and propriety in myself, to give myself up entirely to thee; I would be thine, and only thine for ever. But I know I am nothing, and can do nothing of myself; and if ever I am thine, I must be wholly indebted to thee for it. O my God, my Saviour, my Sanctifier, turn not away thy face from a poor soul that seeks thee; but as thou hast kindled in me these desires, so confirm, increase, and satisfy them. Reject not that poor gift which I would make of myself unto thee, but teach me so to make it, that it may be acceptable in thy sight. Lord, hear me, help me, and show mercy unto me, for Jesus Christ’s sake. To thee, O God, Father, Son, and Holy Ghost, my Creator, Redeemer, and Sanctifier, I give up myself entirely: May I no longer serve myself, but thee, all the days of my life. I give thee my understanding: May it be my only care to know thee, thy perfections, thy works, and thy will. Let all things else be as dung and dross unto me, for the excellency of this knowledge. And let me silence all reasonings against whatsoever thou teachest me, who canst neither deceive, nor be deceived. I give thee my will: May I have no will of my own; whatsoever thou willest may I will, and that only. May I will thy glory in all things, as thou dost, and make that my end in everything; may I ever say with the Psalmist, “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.” May I delight to do thy will, O God, and rejoice to suffer it.

Withdraw not, I humbly entreat thee, thy protection from me, but mercifully this day watch over me with the eyes of thy mercy. Direct my soul and body according to the rule of thy will, and fill my heart with thy Holy Spirit, that I may pass this day, and all the rest of my days, to thy glory. O Saviour of the world, God of Gods, light of light, thou that art the brightness of thy Father's glory, the express image of his person; thou that hast destroyed the power of the devil, that hast overcome death, “that sittest at the right hand of the Father;” thou wilt speedily come down in thy Father's glory to judge all men according to their works: Be thou my light and my peace; destroy the power of the devil in me, and make me a new creature. Othou who didst cast seven. devils out of Mary Magdalene, cast out of my heart all corrupt affections. Othou who didst raise Lazarus from the dead, raise me from the death of sin. Thou who didst cleanse. the lepers, heal the sick, and give sight to the blind, heal the diseases of my soul; open my eyes, and fix them singly on the prize of my high calling, and cleanse my heart from every desire but that of advancing thy glory. O Jesus, poor and abject, unknown and despised, have mercy upon me, and let me not be ashamed to follow thee. O Jesus, hated, calumniated, and persecuted, have mercy upon me, and let me not be ashamed to come after thee. O Jesus, betrayed :and sold at a vile price, have mercy upon me, and make me content to be as my Master. O Jesus, blasphemed, accused, and wrongfully condemned, have mercy upon me, and teach me to endure the contradiction of sinners. O Jesus, clothed with a habit of reproach and shame, have mercy upon me, and let me not seek my own glory. O Jesus, insulted, mocked, and spit upon, have mercy upon me, and let me run with patience the race set before me. O Jesus, dragged to the pillar, scourged, and bathed in blood, have mercy upon me, and let me not faint in the fiery trial.

Forget me as I have been disobedient, provoking thee to anger; and regard me as I am distressed, crying out to thee for help. Look not upon me as I am a sinner; but consider me as I am thy creature. A sinner I am, I confess, a sinner of no ordinary stain: Butlet not this hinder thee, O my God; for upon such sinners thou gettest the greatest glory. O remember for whose sake it was that thou camest from the bosom of thy Father, and wast content to be born of thine own handmaid. Remember for whom it was that thy tender body was torn and scourged and crucified. Was it not for the sins of the whole world? And shall I be so injurious to thy glory, as to think thou hast excepted me? Or can I think, thou diedst only for sinners of a lower kind, and leftest such as me without remedy? What had become then of him who filled Jerusalem with blood? what of her, who lived in a trade of sin? Nay, what had become of thine own disciple, who with oaths and curses thrice denied thee? O, how easy is it for thee to forgive! for it is thy nature. How proper is it for thee to save 1 for it is thy name. How suitable is it to thy coming into the world ! for it is thy business. And when I consider that I am the chief of sinners, may I not urge thee farther, and say, Shall the chief of thy business be left undone? Far be that from thee! Have mercy upon me! I ask not of thee the things of this world, give them to whom thou pleasest, so thou givest me mercy. O say unto my soul, “Be of good cheer; thy sins are forgiven thee.” Othat I might never sin against thee more! And whereinsoever my conscience accuses me most, be thou most merciful unto me. Save me, O God, as a brand snatched out of the fire. Receive me, O my Saviour, as a sheep that is gone astray, but would now return to the great Shepherd and Bishop of my soul.

When there was company to dine at Mr. Hill’s, he frequently retired into the garden, and contentedly dined on a piece of bread, and a few bunches of currants. Indeed, in his whole manner of living, he was a pattern of abstemious ness. Meantime, how great was his sweetness of temper and heavenly-mindedness ! I never saw it equalled in any one. How often, when I parted with him at Tern-Hall, have his eyes and hands been lifted up to heaven to implore a blessing upon me, with fervour and devoutness unequalled by any I ever saw ! I firmly believe, he has not left in this land, or perhaps in any other, one luminary like himself. I conclude, wishing this light may be so held up, that many may see the glory thereof, and be transformed into its likeness, May you and I, and all that love the Lord Jesus Christ, be partakers of that holiness which was so conspicuous in him !” 4. “Our interviews for singing and conversation,” continues Mr. Vaughan, who was often present on these occasions, “were seldom concluded without prayer; in which we were frequently joined by her that is now my wife; (then a servant in the family;) as likewise by a poor widow in the village, who had also known the power of God unto salvation, and who died some years since, praising God with her latest breath. These were the only persons in the country whom he chose for his familiar friends. But he sometimes walked over to Shrews bury, to see Mrs. Glynne, or Mr. Appleton (who likewise now rests from his labours, after having many years adorned the gospel); he also visited any of the poor in the neighbourhood, that were upon a sick bed; and, when no other person could be procured, performed even the meanest offices for them.” 5. It was in the year 1757 that he was ordained both Deacon and Priest. He was ordained at Whitehall; and the same day, being informed that I had no one to assist me at West-Street chapel, he came away as soon as ever the ordination was over, and assisted me in the administration of the Lord’s supper. He was now doubly diligent in preaching, not only in the chapels at West-Street and Spital fields, but wherever the providence of God opened a door to proclaim the everlasting gospel.

For many years he regularly preached at places, eight, ten, or sixteen miles off; returning the same night, though he seldom got home before one or two in the morning. At a little society which he had gathered about six miles from Madeley, he preached two or three times a week, beginning at five in the morning. As for visiting the sick, this was a work for which he was always ready: If he heard the knocker in the coldest winter night, his window was thrown open in a moment. And when he understood either that some one was hurt in the pit, or that a neighbour was likely to die, no consideration was ever had of the dark ness of the night, or the severity of the weather; but this answer was always given: “I will attend you immediately.” 5. But in one respect Mr. Fletcher has frequently been blamed; namely, for deserting a place where God had eminently owned him; I mean Trevecka, in Wales. I believe it is therefore my bounden duty to clear up the whole affair. And I cannot do this better than by transcribing the substance of an account which I have received from Mr. Benson, in answer to my inquiries: 6. “My acquaintance with him,” says he, “ commenced when I was at Kingswood,--I think, in the year 1768. As he now and then made a short excursion from Madeley to Bath or Bristol, in one of those excursions we invited him to give us a sermon at Kingswood. He was peculiarly assisted while he was applying those encouraging words: ‘Him that cometh unto me I will in mowise cast out. The people were exceedingly affected; indeed, quite melted down. The tears streamed so fast from the eyes of the poor colliers, that their grisly, black faces were washed by them, and almost univer sally streaked with white. And as to himself, his zealous soul had been carried out so far beyond his strength, that, when he concluded, he put off a shirt which was as wet as if it had been dipped in water. But this was nothing strange; when ever he preached, it was generally the case. From this time I conceived a particular esteem for him, chiefly on account of his piety; and wished much for a greater intimacy with him; a blessing which I soon after obtained. 7.

If at any time I had gold in my drawers, it seemed to afford him no comfort. But if he could find a handful of small silver, when he was going out to see the sick, he would express as much pleasure over it as a miser would in discovering a bag of hid treasure. He was never better pleased with my employment, than when he had set me to prepare food or physic for the poor. He was hardly able to relish his dinner, if some sick neighbour had not a part of it; and sometimes, if any one of them was in want, I could not keep the linen in his drawers. On Sundays he provided for numbers of people who came from a distance to hear the word; and his house, as well as his heart, was devoted to their convenience: To relieve them that were afflicted in body or mind was the delight of his heart. Once a poor man, who feared God, being brought into great difficulties, he took down all the pewter from the kitchen shelves, saying, ‘This will help you; and I can do without it. A wooden trencher will serve me just as well. In epidemic and contagious dis tempers, when the neighbours were afraid to nurse the sick, he has gone from house to house, seeking some that were willing to undertake it. And when none could be found, he has offered his service, to sit up with them himself. But this was at his first setting out here. At present, there appears in many (and has done so for many years) a most ready mind to visit and relieve the distressed. 11. “He thoroughly complied with that advice,-- * Give to all something; to a good poor man, Till thou change hands, and be where he began.” I have heard him say, that when he lived alone in his house, the tears have come into his eyes, when one had brought him five or six insignificant letters, at three or four pence a piece; and perhaps he had only a single shilling in the house, to distribute among the poor to whom he was going. He frequently said to me, ‘O Polly, can we not do without beer? Let us drink water, and eat less meat. Let our necessities give way to the extremities of the poor.” 12.

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 Ll FE OF MR, FLETCHER. 349 it not an answer to my own ill-judged, though well-intended, prayer? Did I not ask a burden unsuitable to a finite, and capable of being borne only by an infinite, being?” He remained some hours in this situation. Then it came into his mind, ‘If this is a purely natural event, the will of the Lord be done ! But if it be the answer to an improper prayer, God will answer again by removing it.” He cried to the Lord, and was immediately restored to strength both of body and mind. “When we were at Leeds, in the year 1784, I had another proof of the tender sensibility of his heart.

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 ! What will become of my poor !” He was blessed with so great a degree of humility, as is scarce to be found. I am witness how often he has rejoiced in being treated with contempt. Indeed it seemed the very food of his soul, to be little and unknown. “His zeal for souls, I need not tell you. Let the labours of twenty-five years, and a martyr's death in the conclusion, imprint it on your hearts. His diligent visiting of the sick occasioned the fever which, by God’s commission, tore him from you and me. And his vehement desire to take his last leave of you with dying lips and hands, gave (it is supposed) the finishing stroke, by preparing his blood for putrefaction. Thus has he lived and died your servant. And will any of you refuse to meet him at God’s right hand in that day? “He walked with death always in sight. About two months ago, he came to me and said, ‘My dear love, I know not how it is, but I have a strange impression, death is near us, as if it were to be some sudden stroke upon one of us. And it draws out all my soul in prayer, that we may be ready. He then broke out, ‘Lord, prepare the soul thou wilt call! And O stand by the poor disconsolate one that shall be left behind ' ' “A few days before his departure, he was filled with love in an uncommon manner. The same he testified as long as he had a voice, and continued to the end, by a most lamb-like patience, in which he smiled over death, and set his last seal to the glorious truths he had so long preached among you. “Three years, nine months, and two days, I have possessed my heavenly-minded husband. But now the sun of my earthly joys is set for ever, and my soul filled with an anguish which only finds its consolation in a total resignation to the will of God.

This is true resignation. And since He has borne our infirmities, we may well bear those of each other for His sake. “To abandon all, to strip one’s self of all, in order to seek and to follow Jesus Christ naked to Bethlehem, where he was born; naked to the hall where he was scourged; and naked to Calvary, where he died on the cross, is so great a mercy, that neither the thing, nor the knowledge of it, is given to any, but through faith in the Son of God. “(3.) There is no love of God without patience, and no patience without lowliness and sweetness of spirit. “Humility and patience are the surest proofs of the increase of love. “Humility alone unites patience with love; without which it is impossible to draw profit from suffering; or indeed, to avoid complaint, especially when we think we have given no occasion for what men make us suffer. “True humility is a kind of self-annihilation; and this is the centre of all virtues. “A soul returned to God ought to be attentive to every thing which is said to him, on the head of salvation, with a desire to profit thereby. “Of the sins which God has pardoned, let nothing remain but a deeper humility in the heart, and a stricter regulation in our words, in our actions, and in our sufferings. “(4.) The bearing men, and suffering evils in meekness and silence, is the sum of a Christian life. “God is the first object of our love: Its next office is, to bear the defects of others. And we should begin the practice of this amidst our own household. “We should chiefly exercise our love towards them who most shock either our way of thinking, or our temper, or our knowledge, or the desire we have that others should be as virtuous as we wish to be ourselves. “(5.) God hardly gives his Spirit even to those whom he has established in grace, if they do not pray for it on all occasions, not only once, but many times. “God does nothing but in answer to prayer; and even they who have been converted to God without praying for it themselves, (which is exceeding rare,) were not without the prayers of others. Every new victory which a soul gains is the effect of a new prayer.

It is certain the poor cannot be as clean as they would, as having little change of raiment. But let even these be as clean as they can, as care and diligence can keep them. Indeed, they have particular need so to be; because cleanli mess is one great branch of frugality. It is likewise more conducive to health than is generally considered. Let the poor, then, especially labour to be clean, and provoke those of higher rank to jealousy. 3. I advise you to imitate them, Secondly, in the plainness of their apparel. In this are implied two things: (1.) That your apparel be cheap, not expensive; far cheaper than others in your circumstances wear, or than you would wear, if you knew not God: (2.) That it be grave, not gay, airy, or showy; not in the point of the fashion. And these easy rules may be applied both to the materials whereof it is made, and the manner wherein it is made or put on. 4. Would you have a farther rule with respect to both? Then take one, whicl. you may always carry in your bosom : “Do everything herein with a single eye;” and this will direct you in every circumstance. Let a single intention to 468 ADVICE TO METHODISTs, please God prescribe both what clothing you shall buy, and the manner wherein it shall be made, and how you shall put on and wear it. To express the same thing in other words: Let all you do, in this respect, be so done that you may offer it to God, a sacrifice acceptable through Christ Jesus; so that, consequently, it may increase your reward and brighten your crown in heaven. And so it will do, if it be agreeable to Christian humility, seriousness, and charity. 5. Shall I be more particular still? Then I “exhort all those who desire me to watch over their souls,” Wear no gold, (whatever Officers of State may do; or Magistrates, as the ensign of their office,) no pcarls, or precious stones; use no curling of hair, or costly apparel, how grave soever. I advise those who are able to receive this saying, Buy no velvcts, no silks, no fine linen, no superfluities, no mere ornaments, though cver so much in fashion.

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.” Loud complaint has been made concerning a passage taken out of a little tract, entitled, “The Refined Courtier,” which is inserted in the last April Magazine, page 197.* The passage objected to runs thus: “Let every one, when he appears in public, be decently clothed, according to his age, and the custom of the place where he lives.” There is no * The Arminian Magazine for 1708.-EDIT. fault in this. It is exactly right. Accordingly, when I appear in public, I am decently appareled, according to my age and the custom of England; sometimes in a short coat, sometimes in a might-gown, sometimes in a gown and cassock. “He that does otherwise, seems to affect singu larity.” And though a Christian frequently may, yea, must, be singular, yet he never affects singularity; he only takes up his cross so far as conscience requires. Thus far, then, there is nothing which is not capable of a fair construction. “Nor is it sufficient that our garment be made of good cloth,” (the author speaks all along of people of rank; particularly those that attend the Court) “but we should constrain ourselves to follow the garb where we reside,” suppose at St. James’s. “Seeing custom is the law and standard of decency, in all things of this nature.” It certainly is; and I advise all the King's Lords of the Bedchamber, the Queen’s Maids of Honour, to follow it. All this, there fore, may bear a sound construction; nor does it contradict anything which I have said or written. To [ruelishED IN THE YEAR 1778.] I was a little surprised to read, in a late publication of yours, the following assertions : 1. Thomas Maxfield was “some of the first-fruits of Mr. Whitefield's ministry.” (Page 18.) 2.

In the morning, a gardener which I employed coming in, I asked him, “Do you know such a house in Hackney?’ He answered, ‘Sir, I am going to trim the trees in the garden next to it; and I will make any inquiries which you desire, and bring you back the best account I can. The account he gave me the next morning was this:--When I went to work, I saw over a low hedge a gardener trimming the trees in the other garden; and I asked him, ‘Pray, who lives in that house?” On his answering, ‘A mad Doctor; I asked, “Has he many patients?” He said, ‘I do not know, though I dine in the house; for he never suffers any to see them.’ I said, ‘I will give you a pot of beer, if you can find the name of a young lady that came in a day or two ago. He answered, ‘I cannot promise; but I will do my best when I go in to dinner. When I saw him again, he said, ‘No patient in the house dares speak to any one; and I could get no pen, ink, and paper; but I got a pin and a card, on which a young woman has pricked her name: Here it is.’ I took A REMAIt RA13 Ll. PROVIDENCE. 497 the card, and knew the name. The next day I went to her father, and asked, ‘Sir, where is your daughter?” He said, ‘She is lately married to a very worthy man, and is gone with her husband into the country.’ I then told him the story, and we went together to the Lord Chief Justice. Early in the morning we went to the Doctor's house, and knocked at the door. He looked through a little grate, and bade us go on our way; we had no business with him. I answered, ‘Here is the Lord Chief Justice's warrant, and his tip-staff. Open the door, or we shall break it open. He then opened it, and I asked, ‘Where is the young lady that was brought in hither three days ago?” He answered, ‘There is no such person in my house; you may search it from top to bottom. We did so; but could not find any trace of her.

But to men of candour, who believe the Bible to be of God, I would say, Is not this an astonishing instance, held forth to all the inhabitants of London, of the justice and power of God? Does not the curse he has denounced upon this ground bear some little resemblance to that of our Lord on the barren figtree, “Henceforth let no fruit grow upon thce for ever?” I see no reason or pretence for any rational man to doubt of the truth of the story; since it has been confirmed by these open, visible tokens for more than a hundred years successively. TIE forty King's Scholars at Westminster-School lodge in one room, which is called the dormitory. While my eldest brother was at school, the head boy cried out vehemently one morning, “Lads, lads! you oversleep yourselves! you lie too late: It is time to be at school.” They all started up, dressed as quick as they could, and ran down with him. When they came into the cloisters, one who was a little before the rest saw something white, and cried out, “What have we got here?” They went up to it, and found a man stark naked, and so benumbed that he could not speak. Just then the clock struck two. They took him up, carried him into the dormitory, and put him into a warm bed After some rest, he recovered his senses and speech; and *=~~~- Wheing asked how he came into that condition, he told them, as he was coming over Chelsea-Fields, he was robbed by two footpads, who then stripped him stark maked, tied him neck and heels, and threw him into a ditch. There he must have perished, but that some young women, coming to market very early in the morning, heard him groan, and, going to the ditch, untied him, and then ran away. He made toward the town as well as he could, till, being unable to walk any farther, he crept into the cloisters upon his hands and feet, where he lay till the King’s Scholars came. Probably in an hour or two he would have expired. After Jhe had slept some hours, they gave him something warm to drink; then one gave him a shirt, another a coat or waist coat, others what they could spare, till they had clothed him from head to foot.

yea, if half that number should say, ‘I will compute this day what I have expended in tea, weekly or yearly. I will immediately enter on cheaper food: And whatever is saved hereby, I will put into that poor-box weekly, to feed the hungry, and to clothe the naked.” I am mistaken, if any among us need want either food or raiment from that hour.” 9. I thought farther: “It is said, nay, many tell me to my face, I can persuade this people to anything. I will make a fair trial. If I cannot persuade them, there may be some good effect. All who do not wilfully shut their eyes will see that I have no such influence as they supposed. If I can persuade any number, many who are now weak or sick will be restored to health and strength. Many will pay those debts, which others, perhaps equally poor, can but ill afford to lose. Many will be less straitened in their own families. Many, by helping their neighbour, will lay up for themselves treasures in heaven.” 10. Immediately it struck into my mind, “But example must go before precept; therefore I must not plead an exemption for myself, from a daily practice of twenty-seven years. I must begin.” I did so. I left it off myself in August, 1746. And I have now had sufficient time to try the effects, which have fully answered my expectation. My paralytic complaints are all gone; my hand is steady as it was at fifteen; although I must expect that or other weak nesses soon, as I decline into the vale of years. And so considerable a difference do I find in my expense, that I can make it appear, from the accounts now in being, in only those four families at London, Bristol, Kingswood, and Newcastle, I save upwards of fifty pounds a year. 11. The first to whom I explained these things at large, and whom I advised to set the same example to their brethren, were a few of those who rejoice to assist my brother and me, as our sons in the gospel. A week after, I proposed it to about forty of those whom I believed to be strong in faith; and the next morning to about sixty more, entreating them all to speak their minds freely.

For instance: If any ask you, simply reply, “I do not drink tea; I never use it.” If they say, “Why, you did drink it;” answer, “I did so; but I have left it off a considerable time.” Those who have either good-nature or good manners will say no more. But if any should impertinently add, “O, but why did you leave it off?” answer, mildly, “Because I thought water-gruel (suppose) was wholesomer, as well as cheaper.” If they, with still greater ill-manners and impertinence, go on, “What, you do it because Mr. Wesley bids you;” reply, calmly, “True; I do it because Mr. Wesley, on good reasons, advises me so to do.” If they add the trite cant phrase, “What, you follow man!” reply, without any emotion, “Yes, I follow any man, you or him, or any other, who gives me good reason for so doing.” If they persist in cavilling, close the whole matter with, “I neither drink it, nor dispute about it.” 23. If you proceed in this manner, with mildness and love, exceeding few will be offended. “But you ought,” say some, “to give up an indifferent thing, rather than give an offence to any. So St. Paul: ‘I will eat no flesh whilst the world standeth, lest I make my brother to offend.’” I reply, This is not an indifferent thing, if it affects the health either of myself or my brethren. Therefore that rule relating wholly to things indifferent is not applicable to this case. Would St. Paul have said, “I will drink drams while the world standeth, lest I make my brother to offend?” “But tea is not so hurtful as drams.” I do not believe it is. But it is hurtful; and that is enough. The question does not turn on the degree of hurtfulness. “However, it is but a small thing.” Nay, nothing is small if it touches con science: Much less is it a small thing to preserve my own or my brother's health, or to be a faithful steward cven of the manmon of unrighteousness. O think it not a small thing, whether only one for whom Christ died be fed or hungry, clothed or naked ! To conclude the head of offence: You must at least allow that all this is no plea at all for your drinking tea at home.

You subjoin : “When I had left it off for some months, I was continually puzzled with, Why, What, &c.; and I have seen no good effects, but impertinent questions and answers, and unedifying conversation about eating and drinking.” I answer, First, Those who were so uneasy about it, plainly showed that you touched the apple of their eye. Conse quently, these, of all others, ought to leave it off; for they are evidently “brought under the power of it.” Secondly, Those impertinent questions might have been cut short, by a very little steadiness and common sense. You need only have taken the method mentioned above, and they would have dropped in the midst. Thirdly, It is not strange you saw no good effects of leaving it off, where it was not left off at all. But you saw very bad effects of not leaving it off; viz., the adding sin to sin; the joining much unedifying conversation to wasteful, unhealthy self-indulgence. Fourthly, You need not go far to see many good effects of leaving it off: You may see them in me. I have reco vered thereby that healthy state of the whole nervous system, which I had in a great degree, and I almost thought irre coverably, lost for considerably more than twenty years. I have been enabled hereby to assist, in one year, above fifty poor with food or raiment, whom I must otherwise have left (for I had before begged for them all I could) as hungry and maked as I found them. You may see the good effects in above thirty poor people just now before you, who have been restored to health, through the medicines bought by that money which a single person has saved in this article. And a thousand more good effects you will not fail to see, when her example is more generally followed. 27. Neither is there any need that conversation should be unedifying, even when it turns upon eating and drinking. Nay, from such a conversation, if duly improved, numberless good effects may flow.

42. I will not now shock the easiness of your temper by talking about a future state; but suffer me to ask you a question about present things: Are you now happy? I have seen a large company of reasonable creatures, called Indians, sitting in a row on the side of a river, looking some times at one another, sometimes at the sky, and sometimes at the bubbles on the water. And so they sat, (unless in the time of war,) for a great part of the year, from morning to night. These were, doubtless, much at ease. But can you think they were happy? And how little happier are you than they? 43. You eat, and drink, and sleep, and dress, and dance, and sit down to play. You are carried abroad. You are at the masquerade, the theatre, the opera-house, the park, the levee, the drawing-room. What do you do there? Why, sometimes you talk; sometimes you look at one another. And what are Ol' REASON AND RELIGION, 17 you to do to-morrow, the next day, the next week, the next year? You are to eat, and drink, and sleep, and dance, and dress, and play again. And you are to be carried abroad again, that you may again look at one another ! And is this all? Alas, how little more happiness have you in this, than the Indians in looking at the sky or water ! Ah, poor, dull round ! I do not wonder that Colonel M (or any man of reflection) should prefer death itself, even in the midst of his years, to such a life as this; and should frankly declare that he chose to go out of the world, because he found nothing in it worth living for. 44. Yet it is certain there is business to be done: And many we find in all places (not to speak of the vulgar, the drudges of the earth) who are continually employed therein. Are you of that number? Are you engaged in trade, or some other repu table employment? I suppose, profitable too; for you would not spend your time and labour and thought for nothing. You are then making your fortune; you are getting money. True; but money is not your ultimate end.

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.

Thus all the Prophets testify against them: “The Lord looked for judgment, but behold oppression; for righteousness, but behold a cry.” (Isaiah v. 7.) “Thou hast taken usury and increase; thou hast greedily gained of thy neighbour by extortion.--Behold, I have smitten my hand at thy dishonest gain which thou hast made.” (Ezekiel xxii. 12, 13.) “The balances of deceit are in Jacob’s hand; he loveth to oppress.” (Hosea xii. 7.) “Are there not yet the scant measure that is abominable, the wicked balances, and the bag of deceitful weights?” (Micah vi. 10, 11.) “He that departeth from evil maketh himself a prey. And the Lord saw it, and it dis pleased him, that there was no judgment.” (Isaiah lix. 15.) “The wicked devoureth the man that is more righteous than he. They take up all of them with the angle, they catch them in their net, and gather them in their drag.” (Hab. i. 13, 15.) “They covet fields, and take them by violence; and houses, and take them away.” (Micah ii. 2.) They “pull off the robe with the garment from them that pass by securely.” (Verse 8.) “They have dealt by oppression with the stranger; they have vexed the fatherless and the widow.” (Ezekiel xxii. 7.) “The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy: Yea, they have oppressed the stranger wrongfully.” (Verse 29.) “Their works are works of iniquity, and the act of violence is in their hands.” (Isaiah lix. 6.) “Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter.” (Verse 14.) 10. Truth indeed was fallen, as well as justice: “Every mouth,” saith Isaiah, “speaketh folly.” (ix. 17.) “This is a rebellious people, lying children.” (xxx. 9.) Their “lips have spoken lies and muttered perverseness. None calleth for justice, nor any pleadeth for truth: They trust in vanity, and speak lies.” (lix. 3, 4.) This occasioned that caution of Jeremiah: “Take ye heed every one of his neighbour, and trust ye not in any brother; for every brother will utterly supplant, and every neighbour will walk with slanders. And they will deceive every one his neighbour, and will not speak the truth; they have taught their tongue to speak lies, and weary themselves to commit iniquity.” (ix. 4, 5.) 11.

I had once designed to consider all the oaths which are cus tomarily taken by any set of men among us. But I soon found this was a work too weighty for me; so almost in inft nitum are oaths multiplied in England: I suppose, to a degree which is not known in any other nation in Europe. What I now propose is, to instance only in a few, (but those notof small importance,) and to show how amazingly little regard is had to what is solemnly promised or affirmed before God. 6. This is done in part to my hands by a late author. So far as he goes, I shall little more than transcribe his words:-- “When a Justice of Peace is sworn into the commission, he makes oath,-‘that he shall do equal right to the poor and to the rich, after his cunning, wit, and power, and after the laws and customs of the realm and statutes thereof made, in all arti cles in the King’s commission to him directed.” What those articlesare, you will find in thefirst Assignavimus of the commis sion: ‘We have assigned you and every one of you, jointly and severally, to keep, and cause to be kept, all ordinances and statutes made for the quiet rule and government of our people, in all and every the articles thereof, according to the force, form, and effect of the same, and to chastise and punish all persons. offending against any of them, according to the form of those statutes and ordinances.’ So that he is solemnly sworn to the execution of all such statutes as the legislative power of the nation has thought fit to throw upon his care. Such are all those (among others) made against drunkenness, tippling, pro fane swearing, blasphemy, lewd and disorderly practices, and profanation of the Lord's day. And it is hard to imagine how a Justice of Peace can think himself more concerned to suppress riots or private quarrels, than he is to levy twelve-pence on a profane swearer, five shillings on a drunkard, ten shillings on the public-house that suffers tippling, or any other penalty which the law exacts on vice and immorality. The same oath binds him both to one and the other, laying an equal obligation on his conscience.

Would you yourself account it an honour or a reproach, to be ranked among those of whom it is said, “These are they which are not defiled with women: For they are virgins?” And how numerous are they now, even among such as are accounted men of honour and probity, “who are as fed horses, everyone neighing after his neighbour's wife!” But as if this were not enough, is not the sin of Sodom, too, more common among us than ever it was in Jerusalem? Are not our streets beset with those monsters of uncleanness, who “burn in their lust one toward another,” whom God hath “given up to a reprobate mind, to do those things which are not convenient?” O Lord, thy compassions fail not: Therefore we are not consumed. 20. Neither do we yield to them in injustice, any more than uncleanness. How frequent are open robberies among us! Is not “the act of violence ’’ even “in our streets?” And what laws are sufficient to prevent it? Does not theft of various kinds abound in all parts of the land, even though death be the punishment of it? And are there not among us, who “take usury and increase,” who “greedily gain of their neighbour by extortion?” yea, whole trades which subsist by such extortion as was not named either among the Jews or Heathens? “Is there not ” yet “the scant measure, the wicked balances, and the bag of deceitful weights?” beside the thousand nameless ways of over-reaching and defrauding, the craft and mystery of every trade and profession. It were an endless task to descend to particulars, to point out in every circumstance, how not only sharpers and gamesters, (those public nuisances, those scandals to the English nation,) but high and low, rich and poor, men of character, and men of none, in every station of public or private life, “have corrupted themselves,” and generally applaud them selves, and count it policy and wisdom so to do; so that if gain be at hand, they care not though “justice stand afar off; ” so that “he which departeth from evil,” which cometh not into their secret, still “maketh himself a prey;” and “the wicked” still “devoureth the man that is more righteous than he.” And what redress?

It were an endless task to descend to particulars, to point out in every circumstance, how not only sharpers and gamesters, (those public nuisances, those scandals to the English nation,) but high and low, rich and poor, men of character, and men of none, in every station of public or private life, “have corrupted themselves,” and generally applaud them selves, and count it policy and wisdom so to do; so that if gain be at hand, they care not though “justice stand afar off; ” so that “he which departeth from evil,” which cometh not into their secret, still “maketh himself a prey;” and “the wicked” still “devoureth the man that is more righteous than he.” And what redress? Suppose a great man to oppress the needy; suppose the rich grinds the face of the poor; what remedy against such oppression can he find in this Christian country? If the one is rich and the other poor, doth not justice stand afar off? And is not the poor under the utmost improbability (if not impossibility) of obtaining it? Perhaps the hazard is greater among us, than either among Jews, Turks, or Heathens. For example: Suppose a great man, with or without form of law, does wrong to his poor neighbour. What will he do? sue his lordship at common law P have the cause tried at the next Sessions or Assizes? Alas! your own neighbours, those who know the whole case, will tell you, “You are out of your senses.” “But twelve good men and true will do me justice.” Very well; but where will you find them;--men unbiassed, incapable of corruption, superior both to fear and favour, to every view, whether of gain or loss? But this is not all; they must not only be good and true, but wise and under standing men. Else how easy is it for a skilful Pleader to throw a mist before their eyes? even supposing too the Judge to be quite impartial, and proof against all corruption. And should all these circumstances concur, (of which I fear there are not many precedents) supposing a verdict is given in your favour, still you have gained nothing. The suit is removed into a higher court, and you have all your work to begin again. Here you have to struggle with all the same difficul ties as before, and perhaps many new ones too.

Here you have to struggle with all the same difficul ties as before, and perhaps many new ones too. However, if you have money enough, you may succeed; but if that fails, your cause is gone. Without money, you can have no more law; poverty alone utterly shuts out justice. But “cannot an honest Attorney procure me justice?” An honest Attorney ! Where will you find one? Of those who are called exceeding honest Attorneys, who is there that makes any scruple,-- (1) To promote and encourage needless suits, if not unjust Ones too : (2.) To defend a bad cause, knowing it so to be,-- By making a demur, and then withdrawing it; By pleading some false plea, to the plaintiff’s declaration; By putting in an evasive answer to his bill; By protracting the suit, if possible, till the plaintiff is ruined: (3.) To carry a cause not amounting to ten shillings into Westminster-Hall, by laying it in his declaration as above forty: (4.) To delay his own client's suit knowingly and wilfully, in order to gain more thereby: (5.) To draw himself the pleadings or conveyances of his client, instead of giving them to be drawn by able Counsel: (6) To charge his client with the fees which should have been given to such Counsel, although they were not given: (7.) To charge for drawing fair copies, where none were drawn : (8.) To charge fees for expedition given to clerks, when not one farthing has been given them: (9.) To send his clerk a journey (longer or shorter) to do business with or for different persons; and to charge the horse hire and expense of that journey to every person severally: (10.) To send his clerk to Westminster, on the business of ten (it may be) or twenty persons, and to charge each of these twenty for his attendance, as if he had been sent on account of one only : (11.) To charge his own attendance in like manner: And, (12.) To fill up his bill with attendances, fees, and term fees, though his client is no whit forwarder in his cause ? This is he that is called an honest Attorney ! How much homester is a pickpocket! But there is a Magistrate whose peculiar office it is to redress the injured and oppressed.

But there is a Magistrate whose peculiar office it is to redress the injured and oppressed. Go, then, and make trial of this remedy; go, and tell your case to the Lord Chancellor. Hold; you must go on regularly; you must tell him your case in form of law, or not at all. You must therefore file a bill in Chancery, and retain a Lawyer belonging to that court. “But you have already spent all you have; you have no money.” Then I fear you will have no justice. You stumble at the threshold. If you have either lost or spent all, your cause is nought; it will not cven come to a hearing. So, if the oppressor has secured all that you had, he is as safe as if you was under the earth. 1. Now, what an amazing thing is this ! The very greatness of the villany makes it beyond redress! But suppose he that is oppressed has some substance left, and can go through all the Courts of Justice, what parallel can we find among Jews, Turks, or Heathens, for either the delays or the expense attend ing it? With regard to the former, how monstrous is it, that in a suit relating to that inheritance which is to furnish you and your family with food and raiment, you must wait month after month, perhaps year after year, before it is determined whether it be yours or not ! And what are you to eat or to wear in the mean time? Of that the Court takes no cognizance! Is not this very delay (suppose there were no other grievance attend ing the English course of law) wrong beyond all expression? contrary to all sense, reason, justice, and equity? A capital cause is tried in one day, and finally decided at once. And “is the life less than meat; or the body of less concern than rai ment?” What a shameless mockery of justice, then, is this putting off pecuniary causes from term to term, yea, from year to year! With regard to the latter: A man has wronged me of a hun dred pounds. I appeal to a Judge for the recovery of it.

I appeal to a Judge for the recovery of it. How astonishing is it that this Judge himself cannot give me what is my right, and whatevidently appears so to be, unless I first give, perhaps, one half of the sum to men I neversaw beforein my life! 22. I have hitherto supposed that all causes, when they are decided, are decided according to justice and equity. But is it so P Ye learned in the law, is no unjust sentence given in your Courts? Have not the same causes been decided quite opposite ways? one way this term, just the contrary the next? Perhaps one way in the morning, (this I remember an instance of) and another way in the afternoon. How is this? Is there no justice left on earth; no regard for right or wrong? Or have causes been puzzled so long, that you know not now what is either wrong or right; what is agreeable to law, or contrary to it? I have heard some of you frankly declare, that it is in many cases next to impossible to know what is law, and what is not. So are your folios of law multiplied upon you, that no human brain is able to contain them; no, nor any consistent scheme or abstract of them all. But is it really owing to ignorance of the law (this is the most favourable supposition) that so few of you scruple taking fees on either side of almost any cause that can be conceived; and that you generally plead in the manner you do on any side of any cause; rambling to and fro in a way so abhorrent from common sense, and so utterly foreign to the question? I have been amazed at hearing the pleadings of some eminent Coun sel; and when it has fallen out that the Pleader on the other side understood only the common rules of logic, he has made those eminent men appear either such egregious knaves, if they could help it, or such egregious blockheads, if they could not, that one would have believed they would show their face there no more. Meantime, if there be a God that judgeth righteously, what horrid insults upon him are these ! “Shall I not visit for these things, saith the Lord? Shall not my soul be avenged on such a nation as this?” 23.

Shall not my soul be avenged on such a nation as this?” 23. There is one instance more of (I know not what to term it) injustice, oppression, sacrilege, which hath long cried aloud in the ears of God. For among men, who doth hear? I mean the management of many of those who are entrusted with our public charitics. By the pious munificence of our forefathers we have abundance of these of various kinds: But is it not glaringly true, (to touch only on a few generals,) that the managers of many of them either (1.) do not apply the bene faction to that use for which it was designed by the benefactor; or (2.) do not apply it with such care and frugality as in such a case are indispensably required; or (3.) do not apply the whole of the benefaction to any charitable use at all; but secrete part thereof, from time to time, for the use of themselves and their families; or, lastly by plain barefaced oppression, exclude those from having any part in such benefaction, who dare (though with all possible tenderness and respect) set before them the things that they have done? Yet Brutus is an honourable man: So are they all: All honourable men 1 And some of them had in esteem for religion; accounted pat terns both of honesty and piety But God “seeth not as man seeth.” He “shall repay them to their face;” perhaps even in the present world. For that scripture is often still fulfilled: “This is the curse that goeth forth over the face of the whole earth. I will bring it forth, saith the Lord of Hosts, and it shall enter into the house of the thief,” (such he is, and no better, in the eyes of God, no whit honester than a highway man,) “and it shall remain in the midst of the house, and shall consume it, with the timber thereof, and the stones thereof.” 24. And is not truth, as well as “justice, fallen in our streets?” For who “speaketh the truth from his heart?” Who is there that makes a conscience of speaking the thing as it is, whenever he speaks at all? Who scruples the telling of offi cious lies? the varying from truth, in order to do good?

Neither do ye kindle fire on my altar for nought. I have no pleasure in you, saith the Lord of Hosts.” Yea, are there not those, at this day, (O that I might be found to fear where no fear is !) who “make themselves fat with the chiefest of all the offerings of Israel?” Are there not those who now “enlarge their desire as hell; who are as death, and cannot be satisfied?” who, though they want neither food to eat nor raiment to put on, yet seek more and more preferment? who are continually studying to “join house to house, and to lay field to field;” to grow rich in the service of that Master who himself “had not where to lay his head?” Is it not to these that those dreadful words belong, enough to cause the ears of him that heareth to tingle: “They are greedy dogs, which never can have enough; they all look to their own way,” (not the way of their Lord,) “every one for his gain, from his quarter?” Is it strange, if among these there should be some who are cruel, oppressive men; inasmuch as covetousness knows no mercy, nor can a lover of money be a lover of his neighbour? Have not some been known even to “grind the face of the poor?” to strip, rather than clothe, the naked? some, who, while they cried out, “as the horse-leech, Give, give,” would take, if it was not given; like those of old, who said, “Thou shalt give it me now, and if not, I will take it by force;” or those spoken of by Micah, “The Prophets bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.” Very great is the sin of these men before the Lord. If there be ten such now in the land, may God smite them this day with terror and astonish ment, that they may have no rest in their bones till their sin is done away ! 34. Are you as watchful and zealous to gain souls, as those are to gain the gold that perisheth?

Very well; but she is not too strict to lay out fourscore guineas in a repeating watch. Another would not for the world wear any lace; no, not an edging round her cap: But she will wear point, and sees no harm in it at all, though it should be of twelve times the price. In one kind of apron or handkerchief she dares not lay out twenty shillings; but in another sort lays out twenty pounds. And what multitudes of you are very jealous, as to the colour and form of your apparel, (the least important of all the circumstances that relate to it,) while in the most important, the expense, they are without any concern at all! They will not put on a scarlet or crimson stuff, but the richest velvet, so it be black or grave. They will not touch a coloured riband; but will cover themselves with a stiff silk from head to foot. They cannot bear purple; but make no scruple at all of being clothed in fine linen; yea, to such a degree, that the linen of the Quakers is grown almost into a proverb. Surely you cannot be ignorant, that the sinfulness of fine apparel lies chiefly in the expensiveness: In that it is robbing God and the poor; it is defrauding the fatherless and widow; it is wasting the food of the hungry, and withholding his raiment from the naked to consume it on our own lusts. 7. Let it not be said that this affects only a few among you, and those of the younger and lighter sort. Yes, it does your whole body: For why do you, who are older and graver, suffer such things? Why do ye not vehemently reprove them; and if they repent not, in spite of all worldly considerations, expel them out of your society? In conniving at their sin, you make it your own; you, especially, who are Preachers. Do you say, “They cannot bear it; they will not hear?” Alas! into what state, then, are ye fallen | But whether they will bear it or not, what is that to thee? 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.

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? And how unhappily do you agree with us in practising the very vices which you condemn ! And yet you acknowledge, (nay, and frequently contend for this with a peculiar earnestness,) that every Christian is called to be “zealous of good works,” as well as to “deny himself and take up his cross daily.” How, then, do you depart from your own principles, when you are gluttons, drunk ards, or epicures? when you live at your ease, in all the ele gance and voluptuousness of a plentiful fortune? How will you reconcile the being adorned with gold, arrayed in purple and fine linen, and faring sumptuously every day, with the “deny ing yourself and taking up your cross daily?” Surely, while you indulge the desire of the flesh, the desire of the eye, and the pride of life, the excellent rules of self-denial that abound in your own writers leave you of all men most inexcusable. 12. Neither can this self-indulgence be reconciled with the being “zealous of good works.” For by this needless and continual expense, you disable yourself from doing good. You bind your own hands. You make it impossible for you to do that good which otherwise you might. So that you injure the poor in the same proportion as you poison your own soul. You might have clothed the naked; but what was due to them was thrown away on your costly apparel. You might have fed the hungry, entertained the stranger, relieved them that were sick or in prison; but the superfluities of your own table swallowed up that whereby they should have been profited. And so this wasting of thy Lord’s goods is an instance of complicated wickedness; since hereby thy poor brother perisheth, for whom Christ died. I will not recommend to you either the writings or examples of those whom you account heretics: (Although some of these, if you could view them with impartial eyes, might “provoke you to jealousy: ”) But O that God would write in your hearts the rules of self-denial and love laid down by Thomas à Kempis!

I wish you would explain yourself a little on this head:-- Scire velin, verbo, pretium quotus arroget annus * * How old do you require a man to be, before God should have leave to speak by his mouth ? O my brethren, who could have believed any serious man would once have named such an argument as this; seeing both Scripture and reason teach, that God herein “giveth account to none of his ways l” But he worketh by whomsoever he will work; he showeth mercy by whom he will show mercy. 6. “But there are only a few young heads.” I cannot but observe here what great pains have been taken, what diligence shown, to make and to keep them few. What arts have not been used to keep back those, of the Clergy in particular, who have been clearly convinced, from time to time, that they ought to join hearts and hands in the work? On this occasion it has been accounted meritorious to “say all manner of evil of us falsely;” to promise them whatever their hearts desired, if they would refrain from these men; and, on the other hand, to threaten them with heavy things if ever they went among them more. So that how fully soever they were con vinced, they could not act according to their conviction, unless * How old must a book be before it is good for anything? | they could give up at once all thought of preferment either in Church or State; nay, all hope of even a Fellowship, or poor Scholarship, in either University. Many also have been threatened, that if they went on in this way, what little they had should be taken from them. And many have, on this very account, been disowned by their dearest friends and nearest relations: So that there was no possibility the num ber of these labourers should ever be increased at all, unless by those who could break through all these ties, who desired nothing in the present world, who counted neither their for tunes, nor friends, nor lives, dear unto themselves, so they might only keep “a conscience void of offence toward God and toward men.” 7. But what do you infer from their fewness? that, be cause they are few, therefore God cannot work by them? Upon what scripture do you ground this?

But suppose field-preaching to be, in a case of this kind, ever so expedient or even necessary, yet who will contest with us for this province? May we not enjoy this quiet and unmo lested ? Unmolested, I mean, by any competitors: For who is there among you, brethren, that is willing (examine your own hearts) even to save souls from death at this price? Would not you let a thousand souls perish, rather than you would be the instruments of rescuing them thus? I do not speak now with regard to conscience, but to the inconveniences that must OF REASON AND It ELIGION, 23] accompany it. Can you sustain them, if you would 9 Can you bear the summer sun to beat upon your naked head? Can you suffer the wintry rain or wind, from whatever quarter it blows? Are you able to stand in the open air without any covering or defence when God casteth abroad his snow like wool, or scattereth his hoar-frost like ashcs? And yet these are some of the smallest inconveniences which ac company field-preaching. Far beyond all these, are the contra diction of sinners, the scoffs both of the great vulgar and the small; contempt and reproach of every kind; often more than verbal affronts, stupid, brutal violence, sometimes to the hazard of health, or limbs, or life. Brethren, do you envy us this honour? What, I pray, would buy you to be a field-preacher? Or what, think you, could induce any man of common sense to continue therein one year, unless he had a full conviction in himself that it was the will of God concerning him ? Upon this conviction it is (were we to submit to these things on any other motive whatsoever, it would furnish you with a better proof of our distraction than any that has yet been found) that we now do, for the good of poor souls, what you cannot, will not, dare not do: And we desire not that you should. 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 hurt them, if you cannot help. (5) Expect no thanks from man. 4. They met together at six every Thursday morning; con sulted on the business which came before them; sent relief to the sick, as every one had need; and gave the remainder of what had been contributed each week to those who appeared to be in the most pressing want. So that all was concluded within the week; what was brought on Tuesday being constantly expended on Thursday. I soon had the pleasure to find, that all these temporal things were done with the utmost faithfulness and exactness; so that my cares of this kind were at an end. I had only to revise the accounts, to tell them if I thought anything might be amended, and to consult how deficiencies might be supplied from time to time; for these were frequent and large, (so far were we from abundance,) the income by no means answering the expenses. But that we might not faint, some times we had unforeseen helps in times of the greatest perplex ity. At other times we borrowed larger or smaller sums: Of which the greatest part has since been repaid. But I owe some hundred pounds to this day. So much have I gained by preach ing the gospel ! THE PEOPLE CALLED METHODIsrs. 263 XI. 1. But it was not long before the Stewards found a great difficulty with regard to the sick. Some were ready to perish before they knew of their illness; and when they did know, it was not in their power (being persons generally employed in trade) to visit them so often as they desired. 2. When I was apprized of this, I laid the case at large before the whole society; showed how impossible it was for the Stewards to attend all that were sick in all parts of the town; desired the Leaders of classes would more carefully inquire, and more constantly inform them, who were sick; and asked, “Who among you is willing, as well as able, to supply this lack of service?” 3. The next morning many willingly offered themselves. I chose six-and-forty of them, whom I judged to be of the most tender, loving spirit; divided the town into twenty-three parts, and desired two of them to visit the sick in each division. 4.

4. It is the business of a Visitor of the sick, To see every sick person within his district thrice a week. To inquire into the state of their souls, and to advise them as occasion may require. To inquire into their disorders, and pro cure advice for them. To relieve them, if they are in want. To do any thing for them, which he (or she) can do. To bring in his accounts weekly to the Stewards.” Upon reflection, I saw how exactly, in this also, we had copied after the primitive Church. What were the ancient Deacons? What was Phebe the Deaconess, but such a Visitor of the sick? 5. I did not think it needful to give them any particular rules beside these that follow : (1.) Be plain and open in dealing with souls. (2.) Be mild, tender, patient. (3.) Be cleanly in all you do for the sick. (4.) Be not nice. 6. We have ever since had great reason to praise God for his continued blessing on this undertaking. Many lives have been saved, many sicknesses healed, much pain and want prevented or removed. Many heavy hearts have been made glad, many mourners comforted: And the Visitors have found, from Him whom they serve, a present reward for all their labour. XII. 1. But I was still in pain for many of the poor that were sick; there was so great expense, and so little profit. And * The Leaders now do this. first, I resolved to try, whether they might not receive more benefit in the hospitals. Upon the trial, we found there was indeed less expense, but no more good done, than before. I then asked the advice of several Physicians for them; but still it profited not. I saw the poor people pining away, and several families ruined, and that without remedy. 2. At length I thought of a kind of desperate expedient. “I will prepare, and give them physic myself.” For six or seven and twenty years, I had made anatomy and physic the diversion of my leisure hours; though I never properly studied them, unless for a few months when I was going to America, where I imagined I might be of some service to those who had no regular Physician among them. I applied to it again.

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

2. This was the rise of the United Society, first in London, and then in other places. Such a society is no other than “a company of men having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation.” 3. That it may the more easily be discerned, whether they are indeed working out their own salvation, each society is divided into smaller companies, called classes, according to their respective places of abode. There are about twelve persons in every class; one of whom is styled the Leader. It is his business, (1.) To see each person in his class once a week at least, in order to inquire how their souls prosper; to advise, reprove, comfort, or exhort, as occasion may require; to receive what they are willing to give toward the relief of the poor. (2.) To meet the Minister and the Stewards of the society once a week; in order to inform the Minister of any that are sick, or of any that walk disorderly, and will not be reproved; to pay to the Stewards what they have received of their several classes in the week preceding; and to show their account of what each person has contributed. 4. There is one only condition previously required in those who desire admission into these societies,--a desire “to flee from the wrath to come, to be saved from their sins:” But, wherever this is really fixed in the soul, it will be shown by its fruits.

But I did not see that I could refuse them my help, and be guiltless before God. Here commenced my power; namely, a power to appoint when, and where, and how they should meet; and to remove those whose lives showed that they had not a desire “to flee from the wrath to come.” And this power remained the same, whether the people meeting together were twelve, or twelve hundred, or twelve thousand. (2.) In a few days some of them said, “Sir, we will not sit under you for nothing; we will subscribe quarterly.” I said, “I will have nothing; for I want nothing. My Fellowship sup plies me with all I want.” One replied, “Nay, but you want a hundred and fifteen pounds to pay for the lease of the Foun dery; and likewise a large sum of money to put it into repair.” On this consideration, I suffered them to subscribe. And when the society met, I asked, “Who will take the trouble of receiv ing this money, and paying it where it is needful?” One said, “I will do it, and keep the account for you.” So here was the first Steward. Afterwards, I desired one or two more to help me, as Stewards, and, in process of time, a greater number. Let it be remarked, it was I myself, not the people, who chose these Stewards, and appointed to each the distinct work wherein he was to help me, as long as I desired. And herein I began to exercise another sort of power; namely, that of appointing and removing Stewards. (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.

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? 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.

65. But how can we secure their sitting apart there? A. I must do it myself. If I come into any new House, and see the men and women together, I will immediately go out. I hereby give public notice of this: Pray let it be observed. Q. 66. But there is a worse indecency than this creeping in among us,--talking in the preaching-houses, before and after service. How shall this be cured ? A. Let all the Preachers join as one man, and the very next Sunday they preach in any place, enlarge on the impropriety of talking before or after service, and strongly exhort them to do it no more. In three months, if we are in earnest, this vile practice will be banished out of every Methodist congre gation. Let none stop till he has carried his point. Q. 67. Is there not another shocking indecency frequently practised by filthy men against the wall of a preaching-house; enough to make any modest woman blush? A. There is: But I beg any one who sees another do this will give him a hearty clap on the back. Q. 68. Complaint has been made that sluts spoil our houses. How may we prevent this? A. Let none that has spoiled one, ever live in another. But what a shame is this! A Preacher's wife should be a pattern of cleanliness in her person, clothes, and habitation. Let nothing slatternly be seen about her; no rags, no dirt, no litter. And she should be a pattern of industry; always at work, either for herself, her husband, or the poor. I am not willing any should live in the Orphan-House at Newcastle, or any preaching-house, who does not conform to this rule. Q. 69. It has been complained also, that people crowd into the Preachers' houses, as into coffee-houses, without any invita tion. Is this right? A. It is utterly wrong. Stop it at once. Let no person come into the Preacher's house, unless he wants to ask a question. Q. 70. May any new preaching-houses be built? A. Not unless, (1.) They are proposed at the Conference: No, nor (2.) Unless two-thirds of the expense be subscribed. And if any collection be made for them, it must be made between the Conference and the beginning of February. Q. 71.

9. You go on : “It is the most charitable supposition we can make, that many of the cases you have mentioned in your Journals, and some of which have been represented above, are of this kind,” that is, instances of madness. (Second Letter, p. 138.) O tender charity | But cannot your charity reach one hair's breadth farther than this? No: For “otherwise” (that is,if those persons were not mad) “the presumption and despair are terrible indeed.” But what, if you were to suppose John Haydon (to instance in one) was not mad, but under a tempor ary possession; and that others were deeply convinced of sin, and of the wrath of God abiding on them? I should think this supposition (be it true or false) was full as charitable as the other. I said, “I cannot find one such instance to this day.” You reply, “Yet once you could not but be under some concern with regard to one or two persons, who seemed to be indeed lunatic, as well as sore vexed.” So they seemed; but it soon appeared they were not. The very next paragraph mentions, that one of these, within a few hours, was “filled with the spirit of love, and of a sound mind.” (Vol. I. p. 231.) But you are resolved, come what will, to carry this point; and so add, “Toward the end of your Farther Appeal, (First Part, p. 131,) you say, you have seen one instance of real, lasting madness. This was one whom you took with you to Bristol, who was afterwards prejudiced against you, and began a vehement invective both against your person and doctrines. In the midst of this he was struck raving mad.” Add, “And so he continued till his friends put him into Bedlam; and probably laid his madness to my charge.” If they did not, it is now done to their hands. 10. “As to the cure of these fits, I observed,” (so you, p.

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. The First is, “Calling at Newgate, (in Bristol,) I was informed, that the poor wretches under sentence of death were earnestly desir ous to speak with me; but that Alderman Beecher had sent an express order that they should not.

The passages you cite to make it good are one and all such as prove nothing less than the points in question; most of them such as you have palpably maimed, corrupted, and strained to a sense never thought of by the writer; many of them such as are flat against you, and overthrow the very point they are brought to support. What can they think, but that this is the most shocking violation of the Christian rule, “Thou shalt love thy neighbour as thyself;” the most open affront to all justice, and even common humanity; the most glaring insult upon the common sense and reason of mankind, which has lately appeared in the world? If you say, “But I have proved the charge upon Mr. Whitefield;” admit you have, (which I do not allow,) Mr. Whitefield is not the Methodists; no, nor the societies under his care; they are not a third, perhaps not a tenth, part of the Methodists. What then can excuse your ascribing their faults, were they proved, to the whole body? You indict ten men. Suppose you prove the indictment upon one, will you therefore condemn the other nine? Nay, let every man bear his own burden, since every man must give an account of himself to God. I had occasion once before to say to an opponent, “You know not to show mercy.” Yet that gentleman did regard truth and justice. But you regard neither mercy, justice, nor truth. To vilify, to blacken, is your one point. I pray God it may not be laid to your charge 1 May He show you mercy, though you show none ! I am, Sir, Your friend and well-wisher, To IN ANSWER To HIS LORDSBIP's LATE LETTER. MY LoRD, IN my late Letter to your Lordship I used no ceremony; (I suppose it was not expected from one who was so deeply injured;) and I trust I used no rudeness: If I did, I am ready to ask your Lordship’s pardon. That Letter” related to a matter of fact published on your Lordship's authority, which I endeavoured to falsify, and your Lordship now again endeavours to support. The facts alleged are, First, that I told Mrs. Morgan, at Mitchel, “You are in hell; you are damned already.” Secondly, that I asked her to live upon free cost.

10. “MARY FULLER, of Cork, deposes, “That on the 30th of June, Butler, at the head of his mob, came between nine and ten at night to the deponent’s shop, with a naked sword in his hand; that he swore he would cleave. the depomont's skull, and immediately made a full stroke at her head; whereupon she was obliged to fly for her life, leaving her shop and goods to the mob, many of which they hacked and hewed with their swords, to her no small loss and damage. “HENRY DUNKLE, joiner, of Cork, deposes, “That on the 30th of June, as he was standing at the widow Fuller’s shop window, he saw Butler, accompanied with a large mob, who stopped before her shop: That after he had grossly abused her, he made a full stroke with his hanger at her head, which must have cleft her in two, had not this deponent received the guard of the hanger on his shoulder: That presently after, the said Butler seized upon this depo ment: That he seized him by the collar with one hand, and with the other held the hanger over his head, calling him all manner of names, and tearing his shirt and clothes: And that, had it not been for the timely assistance of some neigh bours, he verily believes he should have been torn in pieces. “MARGARET TRIMNELL, 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 then 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.” 11. It was not for those who had any regard either to their persons or goods, to oppose Mr. Butler after this.

Some who have a little share of reason, think they are capable both of speaking and writing good sense. But if they are not, if they cannot write or read, they can save souls from death; they can, by the grace of God, bring sinners from darkness to light, and from the power of Satan unto God. 7. But they “made a woman plunder her poor old husband, and another absent herself from her husband and children.” (Pages 24, 25.) Pray, what are their names; where do they live; and how may one come to the speech of them? I have heard so many plausible tales of this kind, which on examina tion vanished away, that I cannot believe one word of this till I have more proof than your bare assertion. 8. So far I have been pleading for others. But I am now called to answer for myself. For “Theophilus and John Wes ley,” 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 fight ing 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 26.) Mal-a propos 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! 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 !

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 Chris tians, 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. W.” (Page 198.) (1.) And, First: “He has no mercy on his opposers. They pass with him under no other title, than that of the devil’s ser vants, and the devil’s children.” (Ibid.) This is far from true. Many have opposed and do oppose me still, whom I believe to be children and servants of God. “We have seen him dis patching the principal of these children of the devil, without mercy, to their father.” (Page 199.) No, not one. This has been affirmed over and over, but never proved yet. I fling about no exterminating judgments of God; I call down no fire from heaven. “But it would be for the credit of these new saints, to distinguish between rage and zeal.” That is easily done. Rage is furious fire from hell; zeal is loving fire from heaven. (2.) “If what has been said above does not suffice, turn again to Mr. W.’s Journals: ‘Mr. S., while he was speak ing to the society against my brother and me, was struck raving mad.’” (Page 200.) He was so, before a hundred witnesses; BISHOP OF GLoUCESTER, 185 though I was the last to believe it. “But, it seems, God is at length entreated for him, and has restored him to a sound mind.” And is my relating this fact an instance of “dooming men to perdition?” (3.) “John Haydon cried aloud, ‘Let the world see the just judgment of God.” (Page 201.) He did. But let John Haydon look to that. It was he said so, not I. (4.) “I was informed of an awful providence. A poor wretch, who was here the last week, cursing and blaspheming, and labour ing with all his might to hinder the word of God, had after wards boasted, he would come again on Sunday, and no man should stop his mouth then.

xiii. 8, &c.)” “The common opinion is, that this respects another life, as he enforceshis argument by this observation: “Now we see through a glass darkly; but then face to face: Now we know in part; but then shall we know, even as also we are known.” (Page 99.) “But the Apostle means, charity is to accompany the Church in all its stages; whereas prophecy and all the rest are only bestowed during its infant state, to support it against the delusions and powers of darkness.” (Page 100.) 152 LETTER. To THE “The Corinthians abounded in these gifts, but were wanting in charity. And this the Apostle here exposes, by proving charity to be superior to them all, both in its qualities and dura tion. The three first verses declare that the other gifts are use less without charity. The next four specify the qualities of charity; the remaining six declare its continuance: “Charity 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. In the next verse he gives the reason: ‘For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away: 'That is, when that Christian life, the lines of which are marked out by the gospel, shall arrive to its full vigour and maturity, then the temporary aids, given to sub due prejudice, and to support the weak, shall, like scaffolding, be removed. In other words, when that Christian life, wherein the Apostles and first Christians were but infants, shall arrive to its full vigour and maturity in their successors, then miracles shall cease.” (Page 102.) But I fear that time is not yet come. I doubt, none that are now alive enjoy more of the vigour and maturity of the Christian life than the very first Christians did. “To show that the loss of these will not be regretted when the Church has advanced from a state of infancy to manhood,” (alas the day !

Not with fact; for it is notorious, that those who before piqued themselveson owing no man anything, are now indebted in larger sums, than, humanly speaking, they can ever pay. Not with reason; for if riches had been their aim, they would have sought out the rich, not the poor; not the tinners in Cornwall, the colliers of Kingswood, the keelmen in Newcastle-upon-Tyne. At the same time, they showed they were not afraid or ashamed to appear before the greatest or wisest of men: Witness their appearing in the most public manner, both at Dublin, Bristol, Oxford, and London. 18. Ought not every lover of his country, not only not to oppose, but to assist with all the power and interest he has, those who continually, and not without success, recommend the love of our country, and, what is so closely connected therewith, duty and loyalty to the best of Princes? Ought you not to forward, so far as ever your influence will go, sobriety and tem perance among your countrymen? What can be more for the interest of this poor nation, and for the good of all, whether rich or poor? You do well to promote that excellent design of spreading the linen manufacture among us. None can doubt but this is admirably well calculated for the good of the whole kingdom: But are not temperance and honesty still more con ducive to the good of this and of every kingdom? Nay, and how directly conducive are these virtues to that very end,--the flourishing of our manufactures ! 19. And what can conduce more to the general good of all the inhabitants of this land, than industry joined to content? to peace with God, peace with yourselves, peace with one another? O how needful in this, above all lands! For, what a stranger has it been in our coasts | Ye men of Ireland, help! Come all, as one man, all men of religion and reason, all lovers of God and of mankind, all lovers of your country. O suffer not yourselves to be thus grossly abused, thus miserably imposed upon, any longer | Open your eyes; look around and judge for yourselves; see plain and undeniable facts; be convinced by the force of truth and love, that the work is indeed of God. Rejoice in the good of your country, in peace and good-will continually advanced among men.

Rejoice in the good of your country, in peace and good-will continually advanced among men. Beware you do not oppose, or speak or think evil of, what God hath done in the earth. Rather, each in the station wherein he is placed, join hearts and hands in the work, till holiness and happiness cover our land as the waters cover the sea. DUBLIN, July 6, 1749. To I labour for peace: But when I speak thereof, they make themselves ready for battle. Psalm crx. 7. 1. In June, 1769, I spent two or three days at Waterford. As soon as my back was turned, you valiantly attacked me, I suppose both morning and afternoon. Hearing, when I was there, two or three weeks ago, that you designed me the same favour, I waited upon you at the Cathedral, on Sunday, April 28. You was as good as your word: You drew the sword, and, in effect, threw away the scabbard. You made a furious attack on a large body of people, of whom you knew just nothing. Blind and bold, you laid about you without fear or wit, without any regard either to truth, justice, or mercy. And thus you entertained, both morning and evening, a large con gregation who came to hear “the words of eternal life.” 2. Not having leisure myself, I desired Mr. Bourke to wait upon you the next morning. He proposed our writing to each other. You said, “No; if anything can be said against my Sermons, I expect it shall be printed: Let it be done in a public, not a private way.” I did not desire this; I had much rather it had been done privately. But since you will have it so, I submit. 3. Your text was, “I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.” (Acts xx. 29, 30.) Having shown that St. Paul foresaw these false teachers, you undertake to show, (1.) The mischiefs which they occasioned. (2.) The character of them, and how nearly this concerns a set of men called Methodists. (First Sermon, pp. 1-4.) 4. Against these false teachers, you observe, St. Paul warned the Corinthians, Galatians, Colossians, and Hebrews.

I would desire those gentlemen who are so very severe upon the Israelites for killing the children of the Canaanites, at their entrance into the land of Canaan, to spend a few thoughts on this. Not to insist, that the Creator is the absolute Lord and Proprietor of the lives of all his creatures; that, as such, he may at any time, without the least injustice, take away the life which he has given; that he may do this in whatsoever manner, and by whatever instruments, he pleases; and consequently may inflict death on any creature by whom he pleases, without any blame either to him or them;-not to insist, I say, on this, or many other things which might be offered, let us at present fix on this single consideration: The Israelites destroyed the children for some weeks or months; the Greeks and Romans for above a thousand years. The one put them out of their pain at once, doubtless by the shortest and easiest way; the others were not so compas sionate as to cut their throats, but left them to pine away by a lingering death. Above all, the Hebrews destroyed only the children of their enemies; the Romans destroyed their own. O fair pattern indeed ! Where shall we find a parallel to this virtue 2 I read of a modern, who took up a child that fell from its mother’s womb, and threw it back into the flames. (Pure, genuine human nature !) And reason good,--for it was the child of a heretic. But what evil, ye worthies of ancient Rome, did ye find in your own children? I must still say, this is without a parallel even in the Papal history. 16. They were implacable, unmerciful. Witness (one or two instances of ten thousand) poor grey-headed Hannibal, (whom, very probably, had we any other accounts of him than those which were given by his bitterest enemies, we should have reverenced as one of the most amiable of men, as well as the most valiant of all the ancient Heathens,) hunted from nation to nation, and never quitted, till he fell by his own hand. Wit ness the famous suffrage, Delenda est Carthago; “Let Car thage be destroyed.” Why? It was imperii aemula ; “the rival of the Roman glory.” These were open, undeniable evidences of the public, national placability and mercy of the Romans.

I can scarce find one, even in Lucan's account: It does not appear that in the latter part of his life he had even military virtues. What proof did he give of personal courage, in all his war with Caesar? what instances of eminent conduct? None at all, if we may credit his friend Cicero; who complains heavily to Atticus, that he acted like a madman, and would ruin the cause he had undertaken to defend. 18. Let none therefore look for placability or mercy in Pompey. But was there any unmercifulness in Caesar? “Who than Julius hopes to rise More brave, more generous, or more wise?” Of his courage and sense there can be no doubt. And much may be said with regard to his contest with Pompey, even for the justice of his cause; for with him he certainly fought for life, rather than glory; of which he had the strongest convic tion (though he was ashamed to own it) when he passed the Rubicon. Nor can it be doubted but he was often merciful. It is no proof to the contrary that he rode up and down his ranks during the battle of Pharsalia, and cried to those who were engaged with the pretty gentlemen of Pompey’s army, Miles, faciem feri, “Soldiers, strike at the face;” for this greatly shortened the dispute with those who were more afraid of losing their beauty than their lives, and so prevented the effusion of much blood. But I cannot get over (to say nothing of the myriads of common Gauls whom he destroyed) a short sentence in his own Commentaries: Vercingetoria per tormenta necatus. Who was this Vercingetorix? As brave a man, and (considering his years) as great a General, as even Caesar. What was his crime? The love of his parents, wife, children, country; and sacrificing all things in the defence of them. And how did Caesar treat him on this account? “He tortured him to death.” O Roman mercy! Did not Brutus and Cassius avenge Vercingetorix rather than Pompey? How well was Rome represented in the prophetical vision by that beast “dreadful and terrible,” which had “great iron teeth, and devoured, and brake in pieces, and stamped under his feet,” all other kingdoms |- II. 1.

Are they not, one and all, “without God in the world?” having either no knowledge of him at all; no conception of anything he has to do with them, or they with him; or such concep tions as are far worse than none, as make him such a one as themselves. And what are their social virtues? What are their dispositions and behaviour between man and man? Are they eminent for justice, for mercy, or truth? As to mercy, they know not what it means, being continually cutting each other’s throats, from generation to generation, and selling for slaves as many of those who fall into their hands, as on that consideration only they do not murder. Justice they have mone; no courts of justice at all; no public method of re dressing wrong; but every man does what is right in his own eyes, till a stronger than he beats out his brains for so doing. And they have just as much regard to truth; cozening, cheat ing, and over-reaching every man that believes a word they say. Such are the moral, such the intellectual perfections, according to the latest and most accurate accounts, of the present Heathens, who are diffused in great numbers over a fourth part of the known world! 3. It is true, that in the new world, in America, they seem to breathe a purer air, and to be in general men of a stronger understanding, and a less savage temper. Among these, then, we may surely find higher degrees of knowledge as well as virtue. But in order to form a just conception of them, we must not take our account from their enemies; from any that would justify themselves by blackening those whom they seek to destroy. No; but let us inquire of more impartial Judges, concerning those whom they have personally known, the Indians bordering upon our own settlements, from New England down to Georgia. We cannot learn that there is any great difference, in point of knowledge, between any of these, from east to west, or from north to south. They are all equally unacquainted with European learning, being total strangers to every branch of literature, having not the least conception of any part of philosophy, speculative or practical. Neither have they (whatever accounts some have given) any such thing as a regular civil government among them.

There is some moderation and good nature in the Toupinambaltions, who eat no men but their enemies; while we learned and polite and Christian Europeans, like so many pikes and sharks, prey upon everything that we can swallow.” . Are Protestant nations nothing concerned in that humorous but terrible picture, drawn by a late eminent hand?--“He was perfectly astonished (and who would not, if it were the first time he had heard it?) at the historical account I gave him of our affairs during the last century; protesting it was only a heap of conspiracies, rebellions, murders, massacres; the very worst effects that avarice, faction, hypocrisy, perfidiousness, cruelty, rage, madness, hatred, envy, lust, malice, and ambition, could produce. Even in times of peace, how many innocent and excellent persons have been condemned to death or banish ment, by great Ministers practising upon the corruption of Judges, and the malice of factions! How many villains have been exalted to the highest places of trust, power, dignity, and profit! By what methods have great numbers, in all countries, procured titles of honour and vast estates ! Perjury, oppres sion, subornation, fraud, panderism, were some of the most excusable; for many owed their greatness to sodomy or incest; others, to the prostituting of their own wives or daughters; others, to the betraying of their country, or their Prince; more, to the perverting of justice to destroy the innocent.” Well might that keen author add, “If a creature pretending to reason can be guilty of such enormities, certainly the cor ruption of that faculty is far worse than brutality itself.” Now, are Popish nations only concerned in this? Are the Protestants quite clear? Is there no such thing among them (to take one instance only) as “perverting of justice,” even in public courts of judicature? Can it not be said in any Protest ant country, “There is a society of men among us, bred up from their youth in the art of proving, according as they are paid, by words multiplied for the purpose, that white is black, and black is white? For example : If my neighbour has a mind to my cow, he hires a Lawyer to prove that he ought to have my cow from me. I must hire another to defend my right, it being against all rules of law that a man should speak for him self.

fiat, Let nothing be done fraudulently,” and sentences him immediately to pay back part of the price. Now, how many of our tradesmen come up to the heathen standard of honesty? Who is clear of dolus malus, such fraud as the Roman Judge would immediately have con demned? Which of our countrymen would not have sold his corn, or other wares, at the highest price he could 7 Who would have sunk his own market, by telling his customers there would be plenty the next day? Perhaps scarce one in twenty. That one the Heathen would have allowed to be an honest man; and every one of the rest, according to his sen tence, is “no better than a thief or a robber.” I must acknowledge, I once believed the body of English merchants to be men of the strictest honesty and honour. But I have lately had more experience. Whoever wrongs the widow and fatherless, knows not what honour or honesty means. And how very few are there that would scruple this! I could relate many flagrant instances. But let one suffice: A merchant dies in the full course of a very extensive business. Another agrees with his widow, that provided she will recommend him to her late husband’s correspondents, he will allow her yearly such a proportion of the profits of the trade. She does so; and articles are drawn, which she lodges with an eminent man. This emi nent man positively refuses to give them back to her; but gives them to the other merchant, and so leaves her entirely at his mercy. The consequence is, the other says, there is no profit at all; so he does not give her a groat. Now, where is the honesty or honour, either of him who made the agreement, or him who gave back the articles to him? That there is honour, nay, and honesty, to be found in ano ther body of men, among the gentlemen of the law, I firmly believe, whether Attorneys, Solicitors, or Counsellors. But are they not thinly spread? Do the generality of Attorneys and Solicitors in Chancery love their neighbour as themselves, and do to others what (if the circumstances were changed) they would have others do to them? Do the generality of Counsellors walk by this rule, and by the rules of justice, mercy, and truth?

Do the generality of Counsellors walk by this rule, and by the rules of justice, mercy, and truth? Do they use their utmost endeavours, do they take all the care which the nature of the thing will allow, to be assured that a cause is just and good before they undertake to defend it? Do they never knowingly defend a bad cause, and so make themselves accomplices in wrong and oppression? Do they never deliver the poor into the hand of his oppressor, and see that such as are in necessity have not right? Are they not often the means of withholding bread from the hungry, and raiment from the naked, even when it is their own, when they have a clear right thereto, by the law both of God and man? Is not this effectually done in many cases by protracting the suit from year to year? I have known a friendly bill preferred in Chancery by the consent of all parties; the manager assuring them, a decree would be procured in two or three months. But although several years are now elapsed, they can see no land yet; nor do I know that we are a jot nearer the conclusion than we were the first day. Now, where is the honesty of this? Is it not picking of pockets, and no better? A Lawyer who does not finish his client’s suit as soon as it can be done, I cannot allow to have more honesty (though he has more prudence) than if he robbed him on the highway. “But whether Lawyers are or no, sure the Nobility and Gentry are all men of reason and religion.” If you think they are all men of religion, you think very differently from your Master, who made no exception of time or nation when he uttered that weighty sentence, “How difficultly shall they that have riches enter into the kingdom of heaven l’’ And when some who seem to have been of your judgment were greatly astonished at his saying, instead of retracting or soft ening, he adds, “Verily I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” You think differently from St.

Do not you frequently resolve against it, and do not you break those resolutions again and again? Can you help breaking them? If so, why do you not? Are not you prone to “unreasonable desires,” either of pleasure, praise, or money? Do not you catch yourself desiring things not worth a desire, and other things more than they deserve? Are all your desires proportioned to the real intrinsic value of things? Do you not know and feel the contrary? Are not you continually liable to “foolish and hurtful desires?” And do not you frequently relapse into them, knowing them to be such; knowing that they have before “pierced you through with many sorrows?” Have you not often resolved against these desires, and as often broke your resolutions? Can you help breaking them? Do so; help it, if you can; and if not, own your helplessness. Are you throughly pleased with your own life? Nihilna vides quod nolis ? “Do you observe nothing there which you dislike?” I presume you are not too severe a judge here; nevertheless, I ask, Are you quite satisfied, from day to day, with all you say or do? Do you say nothing which you after wards wish you had not said? do nothing which you wish you had not done? Do you never speak anything contrary to truth or love? Is that right? Let your own conscience deter mine. Do you never do anything contrary to justice or mercy? Is that well done? You know it is not. Why, then, do you not amend? Moves, sed nil promoves. You resolve, and resolve, and do just as you did before. Your wife, however, is wiser and better than you. Nay, perhaps you do not think so. Possibly you said once,-- “Thou hast no faults, or I no faults can spy; Thou art all beauty, or all blindness I.” But you do not say so now : She is not without faults; and you can see them plain enough. You see more faults than you desire, both in her temper and behaviour: And yet you cannot mend them; and she either cannot or will not. And she says the very same of you. Do your parents or hers live with you? And do they, too, exercise your patience? Is there nothing in their temper or behaviour that gives you pain?

Very good: Remember, then, an honest man’s word is as good as his bond. You are preparing a receipt, or writing, for a sum of money, which you are going to pay or lend to this honest man. Writ fing ! What need of that? You do not fear he should die soon. You did not once think of it. But you do not care to trust him without it; that is, you are not sure but he is a mere knave. What, your landlord, who is a Justice of Peace; it may be, a Judge; nay, a Member of Parliament; possibly 234 Ith E DOCTRINE OF a Peer of the realm ! And cannot you trust this Honourable, if not Right Honourable, man, without a paltry receipt? I do not ask whether he is a whoremonger, an adulterer, a blasphemer, a proud, a passionate, a revengeful man: This, it may be, his nearest friends will allow; but do you suspect his honesty too? 13. Such is the state of the Protestant Christians in Eng land. Such their virtue, from the least to the greatest; if you take an impartial survey of your parents, children, ser vants, labourers, neighbours; of tradesmen, Gentry, Nobility. What then can we expect from Papists? what from Jews, Mahometans, Heathens? And it may be remarked, that this is the plain, glaring, appa rent condition of human kind. It strikes the eye of the most careless, inaccurateobserver, who does not trouble himself with any more than their outside. Now, it is certain the generality of men do not wear their worst side outward. Rather, they study to appear better than they are, and to conceal what they can of their faults. What a figure, then, would they make, were we able to touch them with Ithuriel’s spear! What a pros pect would there be, could we anticipate the transactions of the great day ! could we “bring to light the hidden things of dark ness, and make manifest the thoughts and intents of the heart!” This is the plain, naked fact, without any extenuation on the one hand, or exaggeration on the other. The present state of the moral world is as conspicuous as that of the natural. Ovid said no more concerning both, near two thou sand years since, than is evidently true at this day.

The language of these, the carriage of those, is so provoking; otherwise you should be happy enough. True; if both you and they were wise and virtuous. Mean while, neither the vices of your family, nor your own, will suffer you to rest. Look out of your own doors: “Is there any evil in the city, and” sin “hath not done it?” Is there any misfortune or misery to be named, whereof it is not either the direct or remote occasion? Why is it that the friend or relation for whom you are so tenderly concerned is involved in so many troubles? Have not you done your part toward making them happy? Yes, but they will not do their own: One has no management, no frugality, or no industry; another is too fond of pleasure. If he is not what is called scandalously vicious, he loves wine, women, or gaming. And to what does all this amount? He might be happy; but sin will not suffer it. Perhaps you will say, “Nay, he is not in fault; he is both frugal and diligent; but he has fallen into the hands of those who have imposed upon his good-nature.” Very well; but still sin is the cause of his misfortunes; only it is another's, not his own. If you inquire into the troubles under which your neigh bour, your acquaintance, or one you casually talk with, labours, still you will find the far greater part of them arise from some fault, either of the sufferer or of others; so that still sin is at the root of trouble, and it is unholiness which causes unhappiness. And this holds as well with regard to families, as with re gard to individuals. Many families are miserable through want. They have not the conveniences, if the necessaries, of life. Why have they not? Because they will not work: Were they diligent, they would want nothing. Or, if not idle, they are wasteful; they squander away, in a short time, what might have served for many years. Others, indeed, are diligent and frugal too; but a treacherous friend, or a malicious enemy, has ruined them; or they groan under the hand of the oppressor; or the extortioner has entered into their labours. You see, then, in all these cases, want (though in various ways) is the effect of sin.

Call it by what name you please. But “punishment always connotes guilt.” (Page 21.) It always connotes sin and suffering; and here are both. Adam sinned; his posterity suffer; and that, in consequence of his sin. But “sufferings are benefits to us.” Doubtless; but this does not hinder their being punishments. The pain I suffer as a punishment for my own sins may be a benefit to me, but it is a punishment nevertheless. But “as they two only were guilty of the first sin, so no other but they two only could be conscious of it as their sin.” (Page 14.) No other could be conscious of it as their sin, in the same sense as Adam and Eve were; and yet others may “charge it upon themselves * in a different sense, so as to judge themselves “children of wrath” on that account. To sum up this point in Dr. Jennings's words: “If there be anything in this argument, that Adam’s posterity could not be justly punishable for his transgression, because it was his personal act and not theirs, it must prove universally, that it is unjust to punish the posterity of any man for his personal crimes. And yet most certain it is, that God has in other cases actually punished men’s sins on their posterity. Thus the posterity of Canaan, the son of Ham, is punished with slavery for his sin. (Gen. ix. 25, 27.) Noah pronounced the curse under a divine afflatus, and God confirmed it by his providence. So we do in fact suffer for Adam's sin, and that too by the sentence inflicted on our first parents. We suffer death in consequence of their transgression. Therefore we are, in some sense, guilty of their sin. I would ask, What is guilt, but an obligation to suffer punishment for sin? Now since we suffer the same penal evil which God threatened to, and inflicted on, Adam for his sin; and since it is allowed, we suffer this for Adam’s sin, and that by the sentence of God, appointing all men to die, because Adam sinned; is not the consequence evident? Therefore we are all some way guilty of Adam’s sin.” (Jennings’s Vindication.) 6. “The consequences appointed by the judicial sentence of God are found in that pronounced on the serpent, or the woman, or the man.” (Page 15.) “The serpent is cursed, Gen. iii.

He did not commit the sin which was thus imputed to him. But “no just constitution can punish the innocent.” (Page 16.) This is undoubtedly true; therefore God does not look upon infants as innocent, but as involved in the guilt of Adam’s sin; otherwise death, the punishment denounced against that sin, could not be inflicted upon them. “It is allowed, the posterity of Ham and Gehazi, and the children of Dathan and Abiram, suffered for the sins of their parents.” It is enough. You need allow no more. All the world will see, if they suffered for them, then they were punished for them. Yet we do not “confound punishment with suffer ing, as if to suffer, and to be punished, were the same thing.” Punishment is not barely suffering, but suffering for sin: To suffer, and to be punished, are not the same thing; but to suffer for sin, and to be punished, are precisely the same. If therefore, the children of Dathan and Abiram suffered for the sins of their parents, which no man can deny, then they were punished for them. Consequently, it is not true that, “in the instances alleged, the parents only were punished by the sufferings of the children.” (Pages 17, 18.) If the children suffered for those sins, then they were punished for them. Indeed, sometimes the parents too were punished, by the sufferings of their children; which is all that your heap of quotations proves; and sometimes they were not. But, however this were, if the children suffered for their sins, they were punished for them. It is not therefore “evident, that, in all these cases, children are considered, not as criminals involved in guilt, but as the enjoyments of their parents, who alone are punished by their sufferings.” (Page 18.) On the contrary, it is very evident that the children of Canaan were punished for the sin of Ham; and that the children of Dathan and Abiram were punished with death, as “involved in the guilt of their parents.” “On the other hand, the virtues of an ancestor may convey great advantages to his posterity. But no man’s posterity can be rewarded for their ancestor's virtue.” (Page 21.) The point here in dispute between Dr. Watts and you is, whether the thing, concerning which you are agreed, should be expressed by one term or another.

Why should one man suffer for another man's fault? If you say, “To cure his own;” I ask, 1. What necessity was there of any suffering at all for this? If God intended only to cure his sin, he could have done that with out any suffering. I ask, 2. Why do infants suffer? What sin have they to be cured thereby? If you say, “It is to heal the sin of their parents, who sympathize and suffer with them; ” in a thousand instances this has no place; the parents are not the better, nor anyway likely to be the better, for all the sufferings of their children. Their sufferings, therefore, yea, and those of all mankind, which are entailed upon them by the sin of Adam, are not the result of mere mercy, but of justice also. In other words, they have in them the nature of punishments, even on us and on our child ren. Therefore, children themselves are not innocent before God. They suffer; therefore, they deserve to suffer. And here another question arises, What benefit accrues to the brute creation from the sufferings wherein their whole race is involved through the sin of the first man? The fact cannot be denied; daily experience attests what we read in the oracles of God, that “the whole creation groaneth together, and tra vaileth in pain to this day;” a considerable past of it groans to God, under the wantonness or cruelty of man. Their sufferings are caused, or at least greatly increased, by our luxury or inhu manity; nay, and by our diversions ! We draw entertainment from the pain, the death, of other creatures;--not to mention several entire species, which at present have such natural quali ties, that we are obliged to inflict pain, nay, perhaps death, upon them, purely in our own defence. And even those species which are out of the reach of men, are not out of the reach of suffer ing. “The lions do lack and suffer hunger,” though they are, as it were, sovereigns of the plain. Do they not acknowledge this when, “roaring for their prey,” they “seek their meat from God?” And what shall we say of their helpless prey? Is not their lot more miserable still? Now, what benefits, I say, have these from their sufferings?

Now, what benefits, I say, have these from their sufferings? Are they also “tried and purified thereby?” Do sufferings “correct their inordinate passions, and dispose their minds to sober reflections?” Do they “give them opportunity of exercising kindness and compassion in relieving each other’s distresses?” That I know not; but I know by this and a thousand proofs, that when man, the lord of the visible creation, rebelled against God, every part of the creation began to suffer on account of his sin. And to suffering on account of sin, I can give no properer name than that of punishment. “It was to reclaim offenders that an extraordinary power was exercised, either immediately by our Lord himself, or by his Apostles, of inflicting bodily distempers, and, in some cases, death itself.” (Page 25.) I do not remember any more than one single case, wherein one of the Apostles “inflicted death.” I remember no instance recorded in Scripture, of their “inflicting bodily distempers; ” (the blindness inflicted on Elymas cannot be so termed, without great impropriety;) and certain I am, that our Lord himself inflicted neither one nor the other. The citations in the next page prove no more than that we may reap benefit from the punishments of others. (Page 26.) But though either we or they reap benefit from them, yet they are punishments still. “We do not here consider death and suffering as they stand in the threatening of the law.” (Page 27.) You are sensible, if we did, all mankind must acknowledge them to be punishments. And this is the very light wherein we do and must consider them in the present question. We consider death and suffering as they stand in that threatening, “Thou shalt surely die.” That this was denounced to all mankind, we know, because it is executed on all. Therefore, considering suffering and death as so threatened and executed, we cannot deny that they are punishments,--punishments not on Adam only, but on all that in fact do either die or suffer.

The moment, therefore, that he sinned, Adam fell under this curse. And whether the toil and death to which he and his posterity were sentenced, and the pain of child-birth, be termed curses or no, sure it is, they are punishments, and heavy ones too; though mercy is often mixed with judgment. (Pages 47-50.) The main argument follows, taken from the state of man kind in general, with regard to religion. But you say, “It is impossible we should make a just estimate of the wickedness of mankind.” (Page 51.) Yes, an exactly just estimate of the precise degree of wickedness in the whole world; but it is very possible, nay, very easy, to make an estimate in the gross, with such a degree of justness as suffices for the present question. Indeed you “think we carry our censures of the Heathens too far.” I dare not carry them so far as to say, no Heathen shall be saved. But this I say; I never knew an Heathen yet (and I have personally known many out of various nations) who was not a slave to some gross vice or other. Bad, therefore, as nominal Christians are, I cannot yet place them on a level with the Heathens; not even with the mild, courteous, conversa ble Heathens who border on Georgia and Carolina. Much less would I say, “Possibly the Heathens may be less vicious than the Christian world in general.” If I believed this, I should bid adieu to Christianity, and commence Heathen without delay. “But if we allow mankind to be ever so wicked, suppose there is not one upon earth who is truly righteous, it will not follow that men are naturally corrupt; for a sinful action does not infer a sinful nature. If it does, then Adam brought a sinful nature with him into the world.

The frame which he had so beautifully and strongly connected, you have disjointed and broken in pieces, and given us nothing but mangled frag ments of it, from which it is impossible to form any judg ment of the whole. In order, therefore, to do justice to that great and good man, as well as to his argument, I subjoin an extract of so much of that work as directly affects the main question. I the rather subjoin this, and the following extracts, for these two reasons: 1. Because what has gone before, being purely argumentative, is dry, and less profitable to the gene rality of readers: 2. Because they contain one uniform, con nected scheme of the great doctrine which I have been hitherto defending; and which, after the objections have been removed out of the way, may be more clearly understood and firmly embraced. “MAN is a creature made up of an animal body and a rational mind, so united as to act in a mutual correspondence, according to certain laws appointed by his Creator. Now, suppose the blessed God, who is perfect in wisdom and power, in justice and goodness, were to form such a new creature, with what qualifications may we conceive such a creature would be endowed, by a Being of such goodness, justice, and wisdom?” (Ruin and Recovery of Mankind, p. 1.) “1. We cannot but conceive, he must have a perfection of natural powers, both of body and spirit, as, united together, suited to his present circumstances.” (Page 2.) “Not that we need conceive, man would be made so per fect a being as God could make him: For the wisdom of God plainly designed to display itself in the different ranks and orders of his creation. Nor is it reasonable to suppose, man would be made at first with such sublime perfections, as he himself might afterwards arrive at, by a wise improvement of his powers. But still the creature which was designed to bear the nearest likeness of his Maker in this lower world must have powers perfectly sufficient for his present well being and acting in that station wherein God had placed him.

So the Jews: ‘His blood be on us and on our children;’ let us and our children be punished for it ! “Or if a criminal had incurred the penalty of imprison ment, and the State were to permit a friend of his to become his surety, and to be confined in his room, then his crime is said to be imputed to his surety, or to be laid upon him; he bears the iniquity of his friend, by suffering for him. Mean 394 ThE DOCTRINE OF time the crime for which the surety now suffers, is not imputed to the real offender.” (Page 430.) “And should we suppose the Prince to permit this surety to exert himself in some eminent service, to which a reward is promised; and all this in order to entitle the criminal to the promised reward: Then this eminent service may be said to be imputed to the criminal, that is, he is rewarded on the account of it. So in this case, both what his friend has done and suffered is imputed to him. “If a man do some eminent service to his Prince, and he with his posterity are dignified on account of it; then the service performed by the father is said to be imputed to the children also.” (Page 431.) “Now, if, among the histories of nations, we find anything of this kind, do we not easily understand what the writers say? Why then do we judge these phrases, when they are found in the inspired writers, to be so hard to be understood? “But it may be asked, “How can the acts of the parent’s treason be imputed to his little child, since those acts were quite out of the reach of an infant, nor was it possible for him to commit them?” “Or, “How can the eminent service performed by a father be imputed to his child, who is but an infant?’ “I answer: 1. Those acts of treason, or acts of service, are, by a common figure, said to be imputed to the children, when they suffer or enjoy the consequences of their father’s treason or eminent service; though the particular actions of treason or service could not be practised by the children. This would easily be understood, should it occur in a human history: And why not, when it occurs in the sacred writings? “I answer: 2.

It is a mere vulgar errror! I should be extremely glad to prophesy these smooth things too, did not a difficulty lie in the way. As nothing is more frequently or more expressly declared in Scripture, than God’s anger at sin, and his punishing it both temporally and eter nally, every assertion of this kind strikes directly at the credit of the whole revelation. For if there be one falsehood in the Bible, there may be a thousand; neither can it proceed from the God of truth. However, I will weigh all your assertions. And may the God of truth shine on both our hearts! I must premise, that I have no objection to the using the words wrath (or anger) and justice as nearly synonymous; seeing anger stands in the same relation to justice, as love does to mercy; love and anger being the passions (speaking after the manner of men) which correspond with the dis positions of mercy and justice. Whoever therefore denies God to be capable of wrath or anger, acts consistently in denying his justice also. You begin: “(1.) No wrath (anger, vindictive justice) ever was or ever will be in God. If a wrath of God were any where, it must be everywhere.” (Spirit of Prayer, Part I., p. 27.) So it is, as sure as the just God is everywhere. “(2.) Wrath and pain dwell only in the creatures.” (Page28.) Pain is only in creatures. Of wrath, we are to inquire farther. “(3.) To say, God ever punished any creature out of wrath, is as absurd as to say, He began the creation out of wrath.” I conceive, not. It is not as absurd to say, “God is angry at the guilty,” as to say, “God is angry at the innocent.” Now, it is certain, when God began the creation of man, no guilty men were in being. “(4.) He must always will that to his creatures, which he willed at the creation of them.” True; and he willed, at the very creation of men, “to reward every one as his work should be.” “(5.) God is incapable of willing painto any creature, because he is nothing but goodness.” (Page 29.) You mean, because his goodness excludes justice. Nay, that is the very question.

Call upon Him now, O sinner! and continue instant in prayer, till he answer thee in peace and power! Wrestle for the blessing! Thy life, thy soul, is at stake! Cry mightily unto Him, -- "Jesus, thou Son of David, have mercy on me "God he merciful unto me a sinner!" Lord, help me! Help my unbelief! Save, or I perish! Sprinkle my troubled heart! Wash me throughly in the fountain of thy blood; guide me by thy Spirit; sanctify me throughout, and receive me up into glory! "Now to God the Father," &c.