Wesley Corpus

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

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

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

10. I believe God forgives all the sins of them that truly repent and unfeignedly believe His holy gospel; and that at the last day all men shall rise again, every one with his own body. I believe that, as the unjust shall after their resurrection be tormented in hell for ever, so the just shall enjoy inconceivable happiness in the presence of God to all eternity. 11. Now, is there anything wrong in this? Is there any one point which you do not believe as wall as we? But you think we ought to believe more. We will not now enter into the dispute. Only let me ask, If a man sincerely believes thus much, and practices accordingly, can any one possibly persuade you to think that such a man shall perish everlastingly? 12. 'But does he practice accordingly?' If he does not, we grant all his faith will not save him. And this leads me to show you in few and plain words what the practice of a true Protestant is. I say, a true Protestant: for I disclaim all common swearers, Sabbath-breakers, drunkards; all whoremongers, liars, cheats, extortioners; in a word, all that live in open sin. These are no Protestants; they are no Christians at all. Give them their own name: they are open heathens. They are the curse of the nation, the bane of society, the shame of mankind, the scum of the earth. 13. A true Protestant believes in God, has a full confidence in His mercy, fears Him with a filial fear, and loves Him with all his soul. He worships God in spirit and in truth, in everything gives Him thanks; calls upon Him with his heart as well as his lips at all times and in all places; honors His Holy name and His Word, and serves Him truly all the days of his life.

Now, do not you yourself approve of this? Is there any one point you can condemn? Do not you practice as well as approve of it? Can you ever be happy, if you do not? Can you ever expect true peace in this or glory in the world to come, if you do not believe in God through Christ? if you do not thus fear and love God? My dear friend, consider, I am not persuading you to leave or change your religion, but to follow after that fear and love of God without which all religion is vain. I say not a word to you about your opinions or outward manner of worship. But I say, all worship is an abomination to the Lord, unless you worship Him in spirit and in truth, with your heart as wall as your lips, with your spirit and with your understanding also. Be your form of worship what it will, but in everything give Him thanks, else it is all but lost labor. Use whatever outward observances you please; but put your whole trust in Him, but honor His holy name and His Word, and serve Him truly all the days of your life.

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

Sermon 1: Salvation By Faith Preached at St. Mary's Oxford, before the university, on June 18, 1738 Text: "By Grace are ye saved through faith." Ephesians 2.8 1. All the blessings which God hath bestowed upon man are of his mere grace, bounty, or favour; his free, undeserved favour; favour altogether undeserved; man having no claim to the least of his mercies. It was free grace that "formed man of the dust of the ground, and breathed into him a living soul," and stamped on that soul the image of God, and "put all things under his feet." The same free grace continues to us, at this day, life, and breath, and all things. For there is nothing we are, or have, or do, which can deserve the least thing at God's hand. "All our works, Thou, O God, hast wrought in us." These, therefore, are so many more instances of free mercy: and whatever righteousness may be found in man, this is also the gift of God. 2. Wherewithal then shall a sinful man atone for any the least of his sins With his own works No. Were they ever so many or holy, they are not his own, but God's. But indeed they are all unholy and sinful themselves, so that every one of them needs a fresh atonement. Only corrupt fruit grows on a corrupt tree. And his heart is altogether corrupt and abominable; being "come short of the glory of God," the glorious righteousness at first impressed on his soul, after the image of his great Creator. Therefore, having nothing, neither righteousness nor works, to plead, his mouth is utterly stopped before God. 3. If then sinful men find favour with God, it is "grace upon grace!" If God vouchsafe still to pour fresh blessings upon us, yea, the greatest of all blessings, salvation; what can we say to these things, but, "Thanks be unto God for his unspeakable gift!" And thus it is. herein "God commendeth his love toward us, in that, while we were yet sinners, Christ died" to save us "By grace" then "are ye saved through faith." Grace is the source, faith the condition, of salvation. Now, that we fall not short of the grace of God, it concerns us carefully to inquire, I. What faith it is through which we are saved.

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

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

1. And, First, whatsoever else it imply, it is a present salvation. It is something attainable, yea, actually attained, on earth, by those who are partakers of this faith. For thus saith the Apostle to the believers at Ephesus, and in them to the believers of all ages, not, Ye shall be (though that also is true), but, "Ye are saved through faith." 2. Ye are saved (to comprise all in one word) from sin. This is the salvation which is through faith. This is that great salvation foretold by the angel, before God brought his First-begotten into the world: "Thou shalt call his name Jesus; for he shall save his people from their sins." And neither here, nor in other parts of holy writ, is there any limitation or restriction. All his people, or, as it is elsewhere expressed, "all that believe in him," he will save from all their sins; from original and actual, past and present sin, "of the flesh and of the spirit." Through faith that is in him, they are saved both from the guilt and from the power of it. 3. First. From the guilt of all past sin: for, whereas all the world is guilty before God, insomuch that should he "be extreme to mark what is done amiss, there is none that could abide it;" and whereas, "by the law is" only "the knowledge of sin," but no deliverance from it, so that, "by" fulfilling "the deeds of the law, no flesh can be justified in his sight": now, "the righteousness of God, which is by faith of Jesus Christ, is manifested unto all that believe." Now, "they are justified freely by his grace, through the redemption that is in Jesus Christ." "Him God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for (or by) the remission of the sins that are past." Now hath Christ taken away "the curse of the law, being made a curse for us." he hath "blotted out the handwriting that was against us, taking it out of the way, nailing it to his cross." "There is therefore no condemnation now to them which" believe "in Christ Jesus."

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

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

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

4. But here let no man deceive his own soul. "It is diligently to be noted, the faith which bringeth not forth repentance, and love, and all good works, is not that right living faith, but a dead and devilish one. For, even the devils believe that Christ was born of a virgin: that he wrought all kinds of miracles, declaring himself very God: that, for our sakes, he suffered a most painful death, to redeem us from death everlasting; that he rose again the third day: that he ascended into heaven, and sitteth at the right hand of the Father and at the end of the world shall come again to judge both the quick and dead. These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils. They remain still in their damnable estate lacking the very true Christian faith." Homily on the Salvation of Man. 5. "The right and true Christian faith is (to go on m the words of our own Church), "not only to believe that Holy Scripture and the Articles of our Faith are true, but also to have a sure trust and confidence to be saved from everlasting damnation by Christ. It is a sure trust and confidence which a man hath in God, that, by the merits of Christ, his sins are forgiven, and he reconciled to the favour of God; whereof doth follow a loving heart, to obey his commandments." 6. Now, whosoever has this faith, which "purifies the heart" (by the power of God, who dwelleth therein) from "pride, anger, desire, from all unrighteousness" from "all filthiness of flesh and spirit;" which fills it with love stronger than death, both to God and to all mankind; love that doeth the works of God, glorying to spend and to be spent for all men, and that endureth with joy, not only the reproach of Christ, the being mocked, despised, and hated of all men, but whatsoever the wisdom of God permits the malice of men or devils to inflict, whosoever has this faith thus working by love is not almost only, but altogether, a Christian.

9. But, supposing you had, do good designs and good desires make a Christian By no means, unless they are brought to good effect. "Hell is paved," saith one, "with good intentions." The great question of all, then, still remains. Is the love of God shed abroad in your heart Can you cry out, "My God, and my All" Do you desire nothing but him Are you happy in God Is he your glory, your delight, your crown of rejoicing And is this commandment written in your heart, "That he who loveth God love his brother also" Do you then love your neighbour as yourself Do you love every man, even your enemies, even the enemies of God, as your own soul as Christ loved you Yea, dost thou believe that Christ loved thee, and gave himself for thee Hast thou faith in his blood Believest thou the Lamb of God hath taken away thy sins, and cast them as a stone into the depth of the sea that he hath blotted out the handwriting that was against thee, taking it out of the way, nailing it to his cross Hast thou indeed redemption through his blood, even the remission of thy sins And doth his Spirit bear witness with thy spirit, that thou art a child of God

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

8. This is another character of the sleeper here spoken to. he abides in death, though he knows it not. he is dead unto God, "dead in trespasses and sins." For, "to be carnally minded is death " Even as it is written, "By one man sin entered into the world, and death by sin; and so death passed upon all men;" not only temporal death, but likewise spiritual and eternal. "In that day that thou eatest," said God to Adam, "thou shalt surely die;" not bodily (unless as he then became mortal), but spiritually: thou shalt lose the life of thy soul; thou shalt die to God: shalt be separated from him, thy essential life and happiness. 9. Thus first was dissolved the vital union of our soul with God; insomuch that "in the midst of" natural "life, we are" now in spiritual "death." And herein we remain till the Second Adam becomes a quickening Spirit to us; till he raises the dead, the dead in sin, in pleasure, riches or honours. But, before any dead soul can live, he "hears" (hearkens to) "the voice of the Son of God": he is made sensible of his lost estate, and receives the sentence of death in himself. he knows himself to be "dead while he liveth;" dead to God, and all the things of God; having no more power to perform the actions of a living Christian, than a dead body to perform the functions of a living man. 10. And most certain it is, that one dead in sin has not "senses exercised to discern spiritual good and evil." "Having eyes, he sees not; he hath ears, and hears not." he doth not "taste and see that the Lord is gracious." he "hath not seen God at any time," nor "heard his voice," nor "handled the word of life." In vain is the name of Jesus "like ointment poured forth, and all his garments smell of myrrh, aloes, and cassia." The soul that sleepeth in death hath no perception of any objects of this kind. his heart is "past feeling," and understandeth none of these things.

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

1. This promise, I come, lastly, to explain. And how encouraging a consideration is this, that whosoever thou art, who obeyest his call, thou canst not seek his face in vain! If thou even now "awakest, and arisest from the dead," he hath bound himself to "give thee light." "The Lord shall give thee grace and glory;" the light of his grace here, and the light of his glory when thou receivest the crown that fadeth not away. "Thy light shall break forth as the morning, and thy darkness be as the noon-day." "God, who commanded the light to shine out of darkness, shall shine in thy heart; to give the knowledge of the glory of God in the face of Jesus Christ." On them that fear the Lord shall "the Sun of Righteousness arise with healing in his wings." And in that day it shall be said unto thee, "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee." For Christ shall reveal himself in thee: and he is the true Light. 2. God is light, and will give himself to every awakened sinner that waiteth for him; and thou shalt then be a temple of the living God, and Christ shall "dwell in thy heart by faith;" and, "being rooted and grounded in love, thou shalt be able to comprehend with all saints, what is the breadth, and length, and depth, and height of that love of Christ which passeth knowledge." 3. Ye see your calling, brethren. We are called to be "an habitation of God through his Spirit;" and, through his Spirit dwelling in us, to be saints here, and partakers of the inheritance of the saints in light. So exceeding great are the promises which are given unto us, actually given unto us who believe! For by faith "we receive, not the spirit of the world, but the Spirit which is of God" the sum of all the promises "that we may know the things that are freely given to us of God."

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

4. It was, to give them (what none can deny to be essential to all Christians in all ages) the mind which was in Christ, those holy fruits of the Spirit, which whosoever hath not, is none of his; to fill them with "love, joy, peace, long-suffering, gentleness, goodness" (Gal. 5:22-24); to endue them with faith (perhaps it might be rendered, fidelity), with meekness and temperance; to enable them to crucify the flesh, with its affections and lusts, its passions and desires; and in consequence of that inward change, to fulfil all outward righteousness; to "walk as Christ also walked," in "the work of faith, in the patience of hope, the labour of love" (1 Thess. 1:3). 5. Without busying ourselves, then, in curious, needless inquiries, touching those extraordinary gifts of the Spirit, let us take a nearer view of these his ordinary fruits, which we are assured will remain throughout all ages; of that great work of God among the children of men, which we are used to express by one word, "Christianity;" not as it implies a set of opinions, a system of doctrines, but as it refers to men's hearts and lives. And this Christianity it may be useful to consider under three distinct views: I. As beginning to exist in individuals: II. As spreading from one to another: III. As covering the earth. I design to close these considerations with a plain, practical application. I. Christianity in Its Rise, Beginning to Exist in Individuals 1. And, first, let us consider Christianity in its rise, as beginning to exist in individuals.

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

4. They endeavoured herein to speak to every man severally as he had need. To the careless, to those who lay unconcerned in darkness and in the shadow of death, they thundered, "Awake thou that sleepest; arise from the dead, and Christ shall give thee light." But to those who were already awakened out of sleep, and groaning under a sense of the wrath of God, their language was, "We have an Advocate with the Father; he is the propitiation for our sins." Meantime, those who had believed, they provoked to love and to good works; to patient continuance in well-doing; and to abound more and more in that holiness without which no man can see the Lord. (Heb 12:14)

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

7. Let it not be said, that I speak here, as if all under your care were intended to be clergymen. Not so: I only speak as if they were all intended to be Christians. But what example is set them by us who enjoy the beneficence of our forefathers by Fellows, Students, Scholars; more especially those who are of some rank and eminence? Do ye, brethren, abound in the fruits of the Spirit, in lowliness of mind, in self-denial and mortification, in seriousness and composure of spirit, in patience, meekness, sobriety, temperance; and in unwearied, restless endeavours to do good in every kind unto all men, to relieve their outward wants, and to bring their souls to the true knowledge and love of God? Is this the general character of Fellows of Colleges? I fear it is not. Rather, have not pride and haughtiness of spirit, impatience and peevishness, sloth and indolence, gluttony and sensuality, and even a proverbial uselessness, been objected to us, perhaps not always by our enemies, nor wholly without ground? O that God would roll away this reproach from us, that the very memory of it might perish for ever!

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

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

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

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

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

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

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

9. Thou ungodly one, who hearest or readest these words! thou vile, helpless, miserable sinner! I charge thee before God, the Judge of all, go straight unto him, with all thy ungodliness. Take heed thou destroy not thy own soul by pleading thy righteousness, more or less. Go as altogether ungodly, guilty, lost, destroyed, deserving and dropping into hell; and thou shalt then find favour in his sight, and know that he justifieth the ungodly. As such thou shalt be brought unto the "blood of sprinkling," as an undone, helpless, damned sinner. Thus "look unto Jesus!" There is "the Lamb of God," who "taketh away thy sins!" Plead thou no works, no righteousness of thine own! no humility, contrition, sincerity! In nowise. That were, in very deed, to deny the Lord that bought thee. No: Plead thou, singly, the blood of the covenant, the ransom paid for thy proud, stubborn, sinful soul. Who art thou, that now seest and feelest both thine inward and outward ungodliness Thou art the man! I want thee for my Lord! I challenge "thee" for a child of God by faith! The Lord hath need of thee. Thou who feelest thou art just fit for hell, art just fit to advance his glory; the glory of his free grace, justifying the ungodly and him that worketh not. O come quickly! Believe in the Lord Jesus; and thou, even thou, art reconciled to God.

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

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

7. The wisdom of submitting to "the righteousness of faith" appears farther, from this consideration, that it is the righteousness of God: I mean here, it is that method of reconciliation with God which hath been chosen and established by God himself, not only as he is the God of wisdom, but as he is the sovereign Lord of heaven and earth, and of every creature which he hath made. Now, as it is not meet for man to say unto God, "What doest thou" as none who is not utterly void of understanding, will contend with One that is mightier than he, with Him whose kingdom ruleth over all; so it is true wisdom, it is a mark of sound understanding, to acquiesce in whatever he hath chosen; to say in this, as in all things, "It is the Lord: Let him do what seemeth him good." 8. It may be farther considered, that it was of mere grace, of free love, of undeserved mercy, that God hath vouchsafed to sinful man any way of reconciliation with himself, that we were not cut away from his hand, and utterly blotted out of his remembrance. Therefore, whatever method he is pleased to appoint, of his tender mercy, of his unmerited goodness, whereby his enemies, who have so deeply revolted from him, so long and obstinately rebelled against him, may still find favour in his sight, it is doubtless our wisdom to accept it with all thankfulness. 9. To mention but one consideration more. It is wisdom to aim at the best end by the best means. Now the best end which any creature can pursue is, happiness in God. And the best end a fallen creature can pursue is, the recovery of the favour and image of God. But the best, indeed the only, means under heaven given to a man, whereby he may regain the favour of God, which is better than life itself, or the image of God, which is the true life of the soul, is the submitting to the "righteousness which is of faith," the believing in the only-begotten Son of God.

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

3. Do not say, "But I am not contrite enough: I am not sensible enough of my sins." I know it. I would to God thou wert more sensible of them, more contrite a thousand fold than thou art. But do not stay for this. It may be, God will make thee so, not before thou believest, but by believing. It may be, thou wilt not weep much till thou lovest much because thou hast had much forgiven. In the mean time, look unto Jesus. Behold, how he loveth thee! What could he have done more for thee which he hath not done O Lamb of God, was ever pain, Was ever love like thine Look steadily upon him, till he looks on thee, and breaks thy hard heart. Then shall thy "head" be "waters," and thy "eyes fountains of tears." 4. Nor yet do thou say, "I must do something more before I come to Christ." I grant, supposing thy Lord should delay his coming, it were meet and right to wait for his appearing, in doing, so far as thou hast power, whatsoever he hath commanded thee. But there is no necessity for making such a supposition. How knowest thou that he will delay Perhaps he will appear, as the day-spring from on high, before the morning light. O do not set him a time! Expect him every hour. Now he is nigh! even at the door! 5. And to what end wouldest thou wait for more sincerity, before thy sins are blotted out to make thee more worthy of the grace of God Alas, thou art still "establishing thy own righteousness." He will have mercy, not because thou art worthy of it, but because his compassions fail not; not because thou art righteous, but because Jesus Christ hath atoned for thy sins. Again, if there be anything good in sincerity, why dost thou expect it before thou hast faith seeing faith itself is the only root of whatever is really good and holy.

5. The nature of religion is so far from consisting in these, in forms of worship, or rites and ceremonies, that it does not properly consist in any outward actions, of what kind so ever. It is true, a man cannot have any religion who is guilty of vicious, immoral actions; or who does to others what he would not they should do to him, if he were in the same circumstance. And it is also true, that he can have no real religion who "knows to do good, and doth it not." Yet may a man both abstain from outward evil, and do good, and still have no religion. Yea, two persons may do the same outward work; suppose, feeding the hungry, or clothing the naked; and, in the meantime, one of these may be truly religious, and the other have no religion at all: For the one may act from the love of God, and the other from the love of praise. So manifest it is, that although true religion naturally leads to every good word and work, yet the real nature thereof lies deeper still, even in "the hidden man of the heart." 6. I say of the heart. For neither does religion consist Orthodoxy, or right opinions; which, although they are not properly outward things, are not in the heart, but the understanding. A man may be orthodox in every point; he may not only espouse right opinions, but zealously defend them against all opposers; he may think justly concerning the incarnation of our Lord, concerning the ever-blessed Trinity, and every other doctrine contained in the oracles of God; he may assent to all the three creeds, that called the Apostles', the Nicene, and the Athanasian; and yet it is possible he may have no religion at all, no more than a Jew, Turk, or pagan. He may be almost as orthodox as the devil, (though, indeed, not altogether; for every man errs in something; whereas we can't well conceive him to hold any erroneous opinion,) and may, all the while be as great a stranger as he to the religion of the heart.

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

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

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

13. This repentance, this faith, this peace, joy, love, this change from glory to glory, is what the wisdom of the world has voted to be madness, mere enthusiasm, utter distraction. But thou, O man of God, regard them not; be thou moved by none of these things. Thou knowest in whom thou hast believed. See that no man take thy crown. Whereunto thou hast already attained, hold fast, and follow, till thou attain all the great and precious promises. And thou who hast not yet known him, let not vain men make thee ashamed of the gospel of Christ. Be thou in nothing terrified by those who speak evil of the things which they know not. God will soon turn thy heaviness into joy. O let not thy hands hang down! Yet a little longer, and he will take away thy fears, and give thee the spirit of a sound mind. He is nigh "that justifieth: Who is he that condemneth It is Christ that died, yea rather, that rose again, who is even now at the right hand of God, making intercession" for thee. "Now cast thyself on the Lamb of God, with all thy sins, how many soever they be; and "an entrance shall" now "be ministered unto thee, into the kingdom of our Lord and Saviour Jesus Christ!"

I. 1. First, I am to show, who those are that "are in Christ Jesus." And are they not those who believe in his name those who are "found in him, not having their own righteousness, but the righteousness which is of God by faith" these, "who have redemption through his blood," are properly said to be 'in him'; for they dwell in Christ, and Christ in them. They are joined unto the Lord in one Spirit. They are ingrafted into him as branches into the vine. They are united, as members to their head, in a manner which words cannot express, nor could it before enter into their hearts to conceive. 2. Now "whosoever abideth in him, sinneth not"; "walketh not after the flesh." The flesh, in the usual language of St. Paul, signifies corrupt nature. In this sense he uses the word, writing to the Galatians, "The works of the flesh are manifest" (Gal. 5:19); and a little before, "Walk in the Spirit, and ye shall not fulfil the lust" (or desire) "of the flesh" (v. 16). To prove which, namely, that those who "walk by the Spirit,"do not "fulfil the lusts of the flesh," he immediately adds, "For the flesh lusteth against the Spirit, and the Spirit lusteth against the flesh (for these are contrary to each other); that ye may not do the things which ye would." So the words are literally translated; ina mn a an qelhte, tauta poihte , not, "So that ye cannot do the things that ye would"; as if the flesh overcame the Spirit: a translation which hath not only nothing to do with the original text of the Apostle, but likewise makes his whole argument nothing worth; yea, asserts just the reverse of what he is proving.

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

III. 1. It remains only to draw some practical inferences from the preceding considerations. And, first, if there be "no condemnation to them which are in Christ Jesus," and "walk not after the flesh , but after the Spirit," on account of their past sin; then why art thou fearful, O thou of little faith Though thy sins were once more in number than the sand, what is that to thee, now thou art in Christ Jesus "Who shall lay anything to the charge of God's elect It is God that justifieth: Who is he that condemneth" all the sins thou hast committed from thy youth up, until the hour when thou wast "accepted in the Beloved," are driven away as chaff, are gone, are lost, swallowed up, remembered no more. Thou art now "born of the Spirit:" wilt thou be troubled or afraid of what is done before thou wert born Away with thy fears! thou art not called to fear, but to the "spirit of love and of a sound mind." know thy calling! rejoice in God thy Saviour, and give thanks to God thy Father through him! 2. Wilt thou say, "But I have again committed sin, since I had redemption through his blood And therefore it is, that "I abhor myself, and repent in dust and ashes." It is meet thou shouldest abhor thyself; and it is God who hath wrought thee to this self-same thing. But, dost thou now believe hath he again enabled thee to say, "I know that my Redeemer liveth"; "and the life which I now live, I live by faith in the Son of God" Then that faith again cancels all that is past, and there is no condemnation to thee. At whatsoever time thou truly believest in the name of the Son of God, all thy sins, antecedent to that hour, vanish away as the morning dew. Now then, "stand thou fast in the liberty wherewith Christ hath made thee free." he hath once more made thee free from the power of sin, as well as from the guilt and punishment of it. O "be not entangled again with the yoke of bondage!" neither the vile, devilish bondage of sin, of evil desires, evil tempers, or words, or works, the most grievous yoke on this side hell; nor the bondage of slavish, tormenting fear, of guilt and self-condemnation.

5. Fourthly. If they that "are in Christ," and "walk after the Spirit," are not condemned for sins of infirmity: as neither for involuntary failings, nor for anything whatever which they are not able to help; then beware, O thou that hast faith in his blood, that Satan herein gain no advantage over thee. Thou art still foolish and weak, blind and ignorant; more weak than any words can express; more foolish than it call yet enter into thy heart to conceive; knowing nothing yet as thou oughtest to know. Yet let not all thy weakness and folly, or any fruit thereof, which thou art not yet able to avoid, shake thy faith, thy filial trust in God, or disturb thy peace or joy in the Lord. The rule which some give, as to wilful sins, and which, in that case, may perhaps be dangerous, is undoubtedly wise and safe if it be applied only to the case of weakness and infirmities. Art thou fallen, O man of God yet, do not lie there, fretting thyself and bemoaning thy weakness; but meekly say, "Lord, I shall fall every moment, unless thou uphold me with thy hand." And then arise! Leap and walk! Go on thy way! "run with patience the race that is set before Thee."

2. The inward, spiritual meaning of the law of God now begins to glare upon him. He perceives "the commandment is exceeding broad," and there is "nothing hid from the light thereof." He is convinced, that every part of it relates, not barely to outward sin or obedience, but to what passes in the secret recesses of the soul, which no eye but God's can penetrate. If he now hears, "Thou shalt not kill," God speaks in thunder, "He that hateth his brother is a murderer;" "he that saith unto his brother, Thou fool, is obnoxious to hell-fire." If the law say, "Thou shalt not commit adultery," the voice of the Lord sounds in his ears, "He that looketh on a woman to lust after he hath committed adultery with her already in his heart." And thus, in every point, he feels the word of God "quick and powerful, sharper than a two-edged sword." It "pierces even to the dividing asunder of his soul and spirit, his joints and marrow." And so much the more, because he is conscious to himself of having neglected so great salvation; of having "trodden under foot the son of God," who would have saved him from his sins, and "counted the blood of the covenant an unholy," a common, unsanctifying thing. 3. And as he knows, "all things are naked and open unto the eyes of him with whom we have to do," so he sees himself naked, stripped of all the fig-leaves which he had sewed together, of all his poor pretenses to religion or virtue, and his wretched excuses for sinning against God. He now sets himself like the ancient sacrifices, cleft in sunder, as it were, from the neck downward, so that all within him stands confessed. His heart is bare, and he sees it is all sin, "deceitful above all things, desperately wicked;" that it is altogether corrupt and abominable, more than it is possible for tongue to express; that there dwelleth therein no good thing, but unrighteousness and ungodliness only; every motion thereof, every temper and thought, being only evil continually.

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

4. Here end both the guilt and power of sin. He can now say, "I am crucified with Christ: Nevertheless I live; yet not I but Christ liveth in me: And the life which I now live in the flesh," (even in this mortal body,) "I live by faith in the Son of God, who loved me, and gave himself for me." Here end remorse, and sorrow of heart, and the anguish of a wounded spirit. "God turneth his heaviness into joy." He made sore, and now his hands bind up. Here ends also that bondage unto fear; for "his heart standeth fast, believing in the Lord." He cannot fear any longer the wrath of God; for he knows it is now turned away from him, and looks upon Him no more as an angry Judge, but as a loving Father. He cannot fear the devil, knowing he has "no power, except it be given him from above." He fears not hell; being an heir of the kingdom of heaven: Consequently, he has no fear of death; by reason whereof he was in time past, for so many years, "subject to bondage." Rather, knowing that "if the earthly house of this tabernacle be dissolved, he hath a building of God, a house not made with hands, eternal in the heavens; he groaneth earnestly, desiring to be clothed upon with that house which is from heaven." He groans to shake off this house of earth, that "mortality" may be "swallowed up of life;" knowing that God "hath wrought him for the self-same thing; who hath also given him the earnest of his Spirit."

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

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

5. Again, the Scriptures describe the being born of God, which must precede the witness that we are his children, as a vast and mighty change; a change "from darkness to light," as well as "from the power of Satan unto God;" as a "passing from death unto life," a resurrection from the dead. Thus the Apostle to the Ephesians: "You hath he quickened who were dead in trespasses and sins." (Eph. 2:1.) And again, "when we were dead in sins, he hath quickened us together with Christ; and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." (Eph. 2:5, 6.) But what knoweth he, concerning whom we now speak, of any such change as this He is altogether unacquainted with this whole matter. This is a language which he does not understand. He tells you he always was a Christian. He knows no time when he had need of such a change. By this also, if he give himself leave to think, may he know, that he is not born of the Spirit; that he has never yet known God; but has mistaken the voice of nature for the voice of God.

10. To require a more minute and philosophical account of the manner whereby we distinguish these, and of the criteria, or intrinsic marks, whereby we know the voice of God, is to make a demand which can never be answered; no, not by one who has the deepest knowledge of God. Suppose when Paul answered before Agrippa, the wise Roman had said, "Thou talkest of hearing the voice of the Son of God. How dost thou know it was his voice By what criteria, what intrinsic marks, dost thou know the voice of God Explain to me the manner of distinguishing this from a human or angelic voice." Can you believe the Apostle himself would have once attempted to answer so idle a demand And yet, doubtless, the moment he heard that voice he knew it was the voice of God. But how he knew this, who is able to explain Perhaps neither man nor angel. 11. To come yet closer: Suppose God were now to speak to any soul, "Thy sins are forgiven thee," he must be willing that soul should know his voice; otherwise he would speak in vain. And he is able to effect this; for, whenever he wills, to do is present with him. And he does effect it: That soul is absolutely assured, "this voice is the voice of God." But yet he who hath that witness in himself, cannot explain it to one who hath it not: Nor indeed is it to be expected that he should. Were there any natural medium to prove, or natural method to explain, the things of God to unexperienced men, then the natural man might discern and know the things of the Spirit of God. But this is utterly contrary to the assertion of the Apostle, that "he cannot know them, because they are spiritually discerned;" 1 Cor. 2:14 even by spiritual senses, which the natural man hath not.

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.

4. This is farther explained by the parallel text, (Gal. 4:6,) "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father." Is not this something immediate and direct, not the result of reflection or argumentation Does not his Spirit cry, "Abba, Father," in our hearts the moment it is given, antecedently to any reflection upon our sincerity; yea, to any reasoning whatsoever And is not this the plain natural sense of the words, which strikes any one as soon as he hears them All these texts then, in their most obvious meaning, describe a direct testimony of the Spirit. 5. That the testimony of the Spirit of God must, in the very nature of things, be antecedent to the testimony of our own spirit, may appear from this single consideration: We must be holy in heart and life before we can be conscious that we are so. But we must love God before we can be holy at all, this being the root of holiness. Now we cannot love God, till we know he loves us: We love him, because he first loved us: And we cannot know his love to us, till his Spirit witnesses it to our spirit. Till then we cannot believe it; we cannot say, "The life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me." Then, only then we feel Our interest in his blood, And cry, with joy unspeakable, Thou art my Lord, my God! Since, therefore, the testimony of his Spirit must precede the love of God, and all holiness, of consequence it must precede our consciousness thereof.

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

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

14. "Not with fleshly wisdom:" As if he had said, "We cannot thus converse in the world, by any natural strength of understanding, neither by any naturally acquired knowledge or wisdom. We cannot gain this simplicity, or practise this sincerity, by the force either of good sense, good nature, or good breeding. It overshoots all our native courage and resolution, as well as all our precepts of philosophy. The power of custom is not able to train us up to this, nor the most exquisite rules of human education. Neither could I Paul ever attain hereto, notwithstanding all the advantages I enjoyed, so long as I was in the flesh, in my natural state, and pursued it only by fleshly, natural wisdom." And yet surely, if any man could, Paul himself might have attained thereto by that wisdom: For we can hardly conceive any who was more highly favoured with all the gifts both of nature and education. Besides his natural abilities, probably not inferior to those of any person then up the earth, he had all the benefits of learning, studying at the University of Tarsus, afterwards brought up at the feet of Gamaliel, a person of the greatest account, both for knowledge and integrity, that was then in the whole Jewish nation. And he had all the possible advantages of religious education, being a Pharisee, the son of a Pharisee, trained up in the very straitest sect or profession, distinguished from all others by a more eminent strictness. And herein he had "profited above many" others, "who were his equals" in years, "being more abundantly zealous" of whatever he thought would please God, and "as touching the righteousness of the law, blameless." But it could not be, that he should hereby attain this simplicity and godly sincerity. It was all but lost labour; in a deep, piercing sense of which he was at length constrained to cry out, "The things which were gain to me, those I counted loss, for the excellency of the knowledge of Christ Jesus my Lord." (Phil. 3:7, 8.)

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

5. To avoid this extreme, many well-meaning men, particularly those under the direction of the late Count Zinzendorf, ran into another; affirming, that "all true believers are not only saved from the dominion of sin, but from the being of inward as well as outward sin, so that it no longer remains in them:" And from them, about twenty years ago, many of our countrymen imbibed the same opinion, that even the corruption of nature is no more, in those who believe in Christ. 6. It is true that, when the Germans were pressed upon this head, they soon allowed, (many of them at least,) that "sin did still remain in the flesh, but not in the heart of a believer;" and, after a time, when the absurdity of this was shown, they fairly gave up the point; allowing that sin did still remain, though not reign, in him that is born of God. 7. But the English, who had received it from them, (some directly, some at second or third hand,) were not so easily prevailed upon to part with a favourite opinion: And even when the generality of them were convinced it was utterly indefensible, a few could not be persuaded to give it up, but maintain it to this day. II. 1. For the sake of these who really fear God, and desire to know "the truth as it is in Jesus," it may not be amiss to consider the point with calmness and impartiality. In doing this, I use indifferently the words, regenerate, justified, or believers; since, though they have not precisely the same meaning, (the First implying an inward, actual change, the Second a relative one, and the Third the means whereby both the one and the other are wrought,) yet they come to one and the same thing; as everyone that believes, is both justified and born of God. 2. By sin, I here understand inward sin; any sinful temper, passion, or affection; such as pride, self-will, love of the world, in any kind or degree; such as lust, anger, peevishness; any disposition contrary to the mind which was in Christ.

7. And as this position, "There is no sin in a believer, no carnal mind, no bent to backsliding," is thus contrary to the word of God, so it is to the experience of his children. These continually feel an heart bent to backsliding; a natural tendency to evil; a proneness to depart from God, and cleave to the things of earth. They are daily sensible of sin remaining in their heart, pride, self-will, unbelief; and of sin cleaving to all they speak and do, even their best actions and holiest duties. Yet at the same time they "know that they are of God;" they cannot doubt of it for a moment. They feel his Spirit clearly "witnessing with their spirit, that they are the children of God." They "rejoice in God through Christ Jesus, by whom they have now received the atonement." So that they are equally assured, that sin is in them, and that "Christ is in them the hope of glory." 8. "But can Christ be in the same heart where sin is" Undoubtedly he can; otherwise it never could be saved therefrom. Where the sickness is, there is the Physician, Carrying on his work within, Striving till he cast out sin. Christ indeed cannot reign, where sin reigns; neither will he dwell where any sin is allowed. But he is and dwells in the heart of every believer, who is fighting against all sin; although it be not yet purified, according to the purification of the sanctuary. 9. It has been observed before, that the opposite doctrine, That there is no sin in believers, is quite new in the church of Christ; that it was never heard of for seventeen hundred years; never till it was discovered by Count Zinzendorf. I do not remember to have seen the least intimation of it, either in any ancient or modern writer; unless perhaps in some of the wild, ranting Antinomians. And these likewise say and unsay, acknowledging there is sin in their flesh, although no sin in their heart. But whatever doctrine is new must be wrong; for the old religion is the only true one; and no doctrine can be right, unless it is the very same "which was from the beginning."

3. This whole argument, "If he is clean, he is clean;" "If he is holy, he is holy;" (and twenty more expressions of the same kind may easily be heaped together;) is really no better than playing upon words: It is the fallacy of arguing from a particular to a general; of inferring a general conclusion from particular premises. Propose the sentence entire, and it runs thus: "If he is holy at all, he is holy altogether." That does not follow: Every babe in Christ is holy, and yet not altogether so. He is saved from sin; yet not entirely: It remains, though it does not reign. If you think it does not remain, (in babes at least, whatever be the case with young men, or fathers) you certainly have not considered the height, and depth, and length, and breadth of the law of God; (even the law of love, laid down by St. Paul in the thirteenth of Corinthians;) and that every anomia, disconformity to, or deviation from, this law is sin. Now, is there no disconformity to this in the heart or life of a believer What may be in an adult Christian, is another question; but what a stranger must he be to human nature, who can possibly imagine, that this is the case with every babe in Christ! 4. "But believers walk after the Spirit, What follows for some pages is an answer to a paper, published in the Christian Magazine, p. 577-582. I am surprised Mr. Dodd should give such a paper a place in his Magazine, which is directly contrary to our Ninth Article. Editor (Rom. 8:1,) and the Spirit of God dwells in them; consequently, they are delivered from the guilt, the power, or, in one word, the being of sin." These are coupled together, as if they were the same thing. But they are not the same thing. The guilt is one thing, the power another, and the being yet another. That believers are delivered from the guilt and power of sin we allow; that they are delivered from the being of it we deny. Nor does it in any wise follow from these texts. A man may have the Spirit of God dwelling in him, and may "walk after the Spirit," though he still feels "the flesh lusting against the Spirit."

5. "But the 'church is the body of Christ;' (Col. 1:24;) this implies, that its members are washed from all filthiness; otherwise it will follow, that Christ and Belial are incorporated with each other." Nay, it will not follow from hence, "Those who are the mystical body of Christ, still feel the flesh lusting against the Spirit," that Christ has any fellowship with the devil; or with that sin which he enables them to resist and overcome. 6. "But are not Christians `come to the heavenly Jerusalem,' where `nothing defiled can enter'" (Heb. 12:22.) Yes; "and to an innumerable company of angels, and to the spirits of just men made perfect:" That is, Earth and heaven all agree; All is one great family. And they are likewise holy and undefiled, while they "walk after the Spirit;" although sensible there is another principle in them, and that "these are contrary to each other." 7. "But Christians are reconciled to God. Now this could not be, if any of the carnal mind remained; for this is enmity against God: Consequently, no reconciliation can be effected, but by its total destruction." We are "reconciled to God through the blood of the cross:" And in that moment the jronhma sarkos, the corruption of nature, which is enmity with God, is put under our feet; the flesh has no more dominion over us. But it still exists; and it is still in its nature enmity with God, lusting against his Spirit. 8. "But `they that are Christ's have crucified the flesh, with its affections and lusts.'" (Gal. 5:24.) They have so; yet it remains in them still, and often struggles to break from the cross. "Nay, but they have `put off the old man with his deeds.'" (Col. 3:9.) They have; and, in the sense above described, "old things are passed away; all things are become new." A hundred texts may be cited to the same effect; and they will all admit of the same answer. "But, to say all in one word, `Christ gave himself for the Church, that it might be holy and without blemish.'" (Eph. 5:25, 27.) And so it will be in the end: But it never was yet, from the beginning to this day.

11. "But the supposing sin in a believer is pregnant with everything frightful and discouraging. It implies the contending with a power that has the possession of our strength; maintains his usurpation of our hearts; and there prosecutes the war in defiance of our Redeemer." Not so: The supposing sin is in us, does not imply that it has the possession of our strength; no more than a man crucified has the possession of those that crucify him. As little does it imply, that "sin maintains its usurpation of our hearts." The usurper is dethroned. He remains indeed where he once reigned; but remains in chains. So that he does, in some sense, "prosecute the war," yet he grows weaker and weaker; while the believer goes on from strength to strength, conquering and to conquer. 12. "I am not satisfied yet: He that has sin in him, is a slave to sin. Therefore you suppose a man to be justified, while he is a slave to sin. Now, if you allow men may be justified while they have pride, anger, or unbelief in them; nay, if you aver, these are (at least for a time) in all that are justified; what wonder that we have so many proud, angry, unbelieving believers! I do not suppose any man who is justified is a slave to sin: Yet I do suppose sin remains (at least for a time) in all that are justified. "But, if sin remains in a believer, he is a sinful man: If pride, for instance, then he is proud; if self-will, then he is self-willed; if unbelief, then he is an unbeliever; consequently, no believer at all. How then does he differ from unbelievers, from unregenerate men" This is still mere playing upon words. It means no more than, if there is sin, pride, self-will in him, then there is sin, pride, self-will. And this nobody can deny. In that sense then he is proud, or self-willed. But he is not proud or self-willed in the same sense that unbelievers are; that is, governed by pride or self-will. Herein he differs from unregenerate men. They obey sin; he does not. Flesh is in them both. But they "walk after the flesh;" he "walks after the Spirit."

4. Nor is it long before he feels self-will in his heart; even a will contrary to the will of God. A will every man must inevitably have, as long as he has an understanding. This is an essential part of human nature, indeed of the nature of every intelligent being. Our blessed Lord himself had a will as a man; otherwise he had not been a man. But his human will was invariably subject to the will of his Father. At all times, and on all occasions, even in the deepest affliction, he could say, "Not as I will, but as thou wilt." But this is not the case at all times, even with a true believer in Christ. He frequently finds his will more or less exalting itself against the will of God. He wills something, because it is pleasing to nature, which is not pleasing to God; and he nills (is averse from) something, because it is painful to nature, which is the will of God concerning him. Indeed, suppose he continues in the faith, he fights against it with all his might: but this very thing implies that it really exists, and that he is conscious of it.

The Great Assize Preached at the Assizes held before the Honorable Sir Edward Clive, Knight, one of the Judges of His Majesty's Court of Common Pleas, in St. Paul's Church, Bedford, on Friday, March 10, 1758; published at the request of William Cole, Esq., High Sheriff of the county, and others. "We shall all stand before the judgement-seat of Christ." Rom. 14:10 1. How many circumstances concur to raise the awfulness of the present solemnity! The general concourse of people of every age, sex, rank, and condition of life, willingly or unwillingly gathered together, not only from the neighboring, but from distant, parts; criminals, speedily to be brought forth and having no way to escape; officers, waiting in their various posts, to execute the orders which shall be given; and the representative of our gracious Sovereign, whom we so highly reverence and honor. The occasion likewise of this assembly adds not a little to the solemnity of it: to hear and determine causes of every kind, some of which are of the most important nature; on which depends no less than life or death, death that uncovers the face of eternity! It was, doubtless, in order to increase the serious sense of these things, and not in the minds of the vulgar only that the wisdom of our forefathers did not disdain to appoint even several minute circumstances of this solemnity. For these also, by means of the eye or ear, may more deeply affect the heart: and when viewed in this light, trumpets, staves, apparel, are no longer trifling or insignificant, but subservient, in their kind and degree, to the most valuable ends of society. 1 2. But, as awful as this solemnity is, one far more awful is at hand. For yet a little while, and "we shall all stand before the judgement-seat of Christ." "For, as I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God." And in that day, "every one of us shall give account of himself to God."

And, first, God will show "signs in the earth beneath" (Acts 2:19); particularly He will "arise to shake terribly the earth." " The earth shall reel to and fro like a drunkard, and shall be removed like a cottage" (Isa. 24:20). "There shall be earthquakes," _kata topous_ (not in divers only, but) "in all places;" not in one only, or a few, but in every part of the habitable world (Luke 21:2); even "such as were not since men were upon the earth, so mighty earthquakes and so great." In one of these "every island shall flee away, and the mountains will not be found" (Rev. 16:20). Meantime all the waters of the terraqueous globe will feel the violence of those concussions; "the sea and waves roaring" (Luke 21:25), with such an agitation as had never been known before, since the hour that "the fountains of the great deep were broken up," to destroy the earth, which then "stood out of the water and in the water." The air will be all storm and tempest, full of dark vapors and "pillars of smoke" (Joel 2:30); resounding with thunder from pole to pole, and torn with ten thousand lightnings. But the commotion will not stop in the region of the air; "the powers of heaven also shall be shaken. There shall be signs in the sun, and in the moon, and in the stars" (Luke 21:25, 26); those fixed, as well as those that move round them. "The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come" (Joel 2:31). "The stars shall withdraw their shining" (Joel 3:15), yea, and "fall from heaven" (Rev. 6:13), being thrown out of their orbits. And then shall be heard the universal shout, from all the companies of heaven, followed by the "voice of the archangel," proclaiming the approach of the Son of God and Man, "and the trumpet of God," sounding an alarm to all that sleep in the dust of the earth (1 Thess. 4:16). In consequence of this, all the graves shall open, and the bodies of men arise. The sea also shall give up the dead which are therein (Rev. 20:13), and every one shall rise with "his own body:" his own in substance, although so changed in its properties as we cannot now conceive.

Every man, every woman, every infant of days, that ever breathed the vital air, will then hear the voice of the Son of God, and start into life, and appear before him. And this seems to be the natural import of that expression, "the dead, small and great:" all universally, all without exception, all of every age, sex, or degree; all that ever lived and died, or underwent such a change as will be equivalent with death. For long before that day, the phantom of human greatness disappears, and sinks into nothing. Even in the moment of death, that vanishes away. Who is rich or great in the grave 7 5. And every man shall there "give an account of his own works;" yea, a full and true account of all that he ever did while in the body, whether it was good or evil. O what a scene will then be disclosed, in the sight of angels and men! while not the fabled Rhadamanthus, but the Lord God Almighty, who knoweth all things in heaven and in earth, Castigatque, auditque dolos; subigitque fateri Quae quis apud superos, furto laetatus inani, Distulit in seram commissa piacula mortem. O'er these drear realms stern Rhadamanthus reigns, Detects each artful villain, and constrains To own the crimes long veil'd from human sight: In vain! Now all stand forth in hated light. Nor will all the actions alone of every child of man be then brought to open view, but all their words; seeing "every idle word which men shall speak, they shall give account thereof in the day of judgement" (Matt. 12:36, 37); so that "by thy words," as well as works, "thou shalt be justified; and by thy words thou shalt be condemned." Will not God then bring to light every circumstance also that accompanied every word or action, and if not altered the nature, yet lessened or increased the goodness or badness, of them And how easy is this to him who is "about our bed, and about our path, and spieth out all our ways!" We know "the darkness is no darkness to him, but the night shineth as the day." 8

Two points in the sermon call for criticism in view of recent investigations into the eschatological teaching of the New Testament. First, Wesley identifies without discussion the Day of Jehovah of the Old Testament prophets and the Jewish Apocalyptic writers with the Day of our Lord's second coming, the general resurrection, and the last Judgement, of the New Testament documents; and he uses indiscriminately passages from all these sources to give detail and picturesqueness to his picture. Moreover he adopts the most literal interpretation of them all, the only point at which he balks being the length of the Day of Judgement, which he thinks "may not improbably comprise several thousand years;" and the opening of the books, which he says is "a figurative expression." It can hardly be doubted that our Lord's teaching was largely influenced by the Old Testament and Apocalyptic conception, especially in His predictions about the destruction of Jerusalem and the Jewish polity; but He added to it the idea of an individual as well as a national judgement, and extended its scope to the whole world.

In the second place Wesley adopts the view that the Last Judgement will take place at some definite time in the future history of the world, when the lives of all men will be reviewed and sentence pronounced upon them. This is certainly the obvious meaning of the teaching of the books of the New Testament which were written before the destruction of Jerusalem by the Romans; but when that tremendous catastrophe had taken place, and it became clear that the General Judgement and the End of the Age had not come, we find in the writings of St. John a new strain of teaching, implying that the Judgement is really continuous and is now going on. Thus "He that believeth on Him is not judged; he that believeth not hath been judged already.... And this is the judgement, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil" (John 3:18). Again, "Verily, verily I say unto you, he that heareth my word and believeth Him that sent me, hath eternal life, and cometh not into judgement.... The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live" (John 5:24). Again, "For judgement came I into this world" (John 9:39). Again, "Now is the judgement of this world" (John 12:31). At the same time St. John also speaks of a future general resurrection, of "the last day" and "the day of judgement." It seems clear (1) that our Lord spoke in terms of the current national belief of His time, which was derived from the Old Testament prophets and the Apocalypses of the Persian and Greek periods, the time "between the Books;" (2) that He used the pictorial rather than the abstract method of conveying the truth to His hearers.

John also speaks of a future general resurrection, of "the last day" and "the day of judgement." It seems clear (1) that our Lord spoke in terms of the current national belief of His time, which was derived from the Old Testament prophets and the Apocalypses of the Persian and Greek periods, the time "between the Books;" (2) that He used the pictorial rather than the abstract method of conveying the truth to His hearers. We may thus safely say that the essential elements of His teaching are (1) that there will be a universal judgement of all men; (2) that He Himself will be the Judge; (3) that the standard of judgement will be His own life and teaching, as far as those who have had the opportunity of knowing it are concerned; (4) that for the heathen the standard will be their own conscience; (5) that the issues of the judgement are decided in this life, and (6) that the decision will be final. But as to the extent to which His representations of the Last Judgement are to be taken as expressing literal physical fact, we shall be wisest if we confess our ignorance and our inability to reach any dogmatic conclusion. As to the text, the better attested reading is, "We shall all stand before the judgement seat of God;" indeed, this text is used by some of the Fathers to prove the divinity of Christ, because it is plain from many passages that He will be the Judge; and the Judge is here called God.

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

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

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

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

Secondly. Before you use any means, let it be deeply impressed on your soul; there is no power in this. It is, in itself, a poor, dead, empty thing: Separate from God, it is a dry leaf, a shadow. Neither is there any merit in my using this; nothing intrinsically pleasing to God; nothing whereby I deserve any favour at his hands, no, not a drop of water to cool my tongue. But, because God bids, therefore I do; because he directs me to wait in this way, therefore here I wait for his free mercy, whereof cometh my salvation. Settle this in your heart, that the opus operatum, the mere work done, profiteth nothing; that there is no power to save, but in the Spirit of God, no merit, but in the blood of Christ; that, consequently, even what God ordains, conveys no grace to the soul, if you trust not in Him alone. On the other hand, he that does truly trust in Him, cannot fall short of the grace of God, even though he were cut off from every outward ordinance, though he were shut up in the centre of the earth. Thirdly. In using all means, seek God alone. In and through every outward thing, look singly to the power of his Spirit; and the merits of his Son. Beware you do not stick in the work itself; if you do, it is all lost labour. Nothing short of God can satisfy your soul. Therefore, eye him in all, through all, and above all. Remember also, to use all means, as means; as ordained, not for their own sake, but in order to the renewal of your soul in righteousness and true holiness. If, therefore, they actually tend to this, well; but if not, they are dung and dross.

The Circumcision of the Heart Preached at St. Mary's, Oxford, before the University, on January 1, 1733. "Circumcision is that of the heart, in the spirit, and not in the letter." Romans 2:29. 1. It is the melancholy remark of an excellent man, that he who now preaches the most essential duties of Christianity, runs the hazard of being esteemed, by a great part of his hearers, "a setter forth of new doctrines." Most men have so lived away the substance of that religion, the profession whereof they still retain, that no sooner are any of those truths proposed which difference the Spirit of Christ from the spirit of the world, than they cry out, "Thou bringest strange things to our ears; we would know what these things mean:" Though he is only preaching to them "Jesus and the resurrection," with the necessary consequence of it, If Christ be risen, ye ought then to die unto the world, and to live wholly unto God. 2. A hard saying this to the natural man, Who is alive unto the world, and dead unto God; and one that he will not readily be persuaded to receive as the truth of God, unless it be so qualified in the interpretation, as to have neither use nor significance left. He "receiveth not the" word "of the Spirit of God," taken in their plain and obvious meaning; "they are foolishness unto him: Neither" indeed "can he know them, because they are spiritually discerned:" They are perceivable only by that spiritual sense, which in him was never yet awakened for want of which he must reject, as idle fancies of men, what are both the wisdom and the power of God.

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

4. Our gospel, as it knows no other foundation of good works than faith, or of faith than Christ, so it clearly informs us, we are not his disciples while we either deny him to be the Author, or his Spirit to be the Inspirer an Perfecter, both of our faith and works. "If any man have not the spirit of Christ, he is none of his." He alone can quicken those Who are dead unto God, can breathe into them the breath of Christian life. and so prevent, accompany, and follow them with his grace, as to bring their good desires to good effect. And, as many as are thus led by the Spirit of God, they are the sons of God." This is God's short and plain account of true religion and virtue; and "other foundation can no man lay." 5. From what has been said, we may, Thirdly, learn, that it none is truly "led by the Spirit," unless that "Spirit bear witness with his spirit, that he is a child of God;" unless he see the prize and the crown before him, and "rejoice in hope of the glory of God." So greatly have they erred who have taught that, in serving God, we ought not to have a view to own happiness ! Nay, but we are often and expressly taught of God, to have "respect unto the recompense of reward;" to balance toil with the "joy set before us," these "light afflictions" with that "exceeding weight of glory." Yea, we are "aliens to the covenant of promise," we are "without God in the world," until God, "of his abundant mercy, hath begotten us again unto a living hope of the inheritance incorruptible, undefiled, and that fadeth not away.

8. What lees than this can we possibly infer from the above-cited words of St. Paul, who, living "ill infirmities, in reproaches, in necessities, in persecutions, in distresses" for Christ's sake; -who, being full of "signs, and wonders, and mighty deeds," who, having been "caught up into the third heaven;" yet reckoned, as a late author strongly expresses it, that all his virtues would be insecure, and even his salvation in danger, without this constant self-denial "So run I," says he, "not as uncertainly; so fight I, not as one that beateth the air which he plainly teaches us, that he who does not thus run, who does not thus deny himself daily, does run uncertainly, and fighteth to as little purpose as he that "beateth the air." 9. To as little purpose does He talk of "fighting the fight of faith," as vainly hope to attain the crown of incorruption, (as we may, Lastly, infer from the preceding observations,) whose heart is not circumcised by love. Love, cutting off both the lust of the flesh, the lust of the eye, and the pride of life, engaging the whole man, body, soul, and spirit, in the ardent pursuit of that one object,-is so essential to a child of God, that, without it, whosoever liveth is counted dead before him. "Though I speak with the tongues of men and of angels, and have not love, I am as sounding brass, or a tinkling cymbal. Though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so as to remove mountains, and have not love, I am nothing." Nay, "though I give all my goods to feed the poor, and my body to be burned, and have not love, it profit me nothing."

3. For all this is no more than a dead faith. The true, living, Christian faith, which whosoever hath, is born of God, is not only an assent, an act of the understanding; but a disposition, which God hath wrought in his heart; "a sure trust and confidence in God, that, through the merits of Christ, his sins are forgiven, and he reconciled to the favour of God." This implies, that a man first renounce himself; that, in order to be "found in Christ," to be accepted through him, he totally rejects all "confidence in the flesh;" that, "having nothing to pay," having no trust in his own works or righteousness of any kind, he comes to God as a lost, miserable, self-destroyed, self-condemned, undone, helpless sinner; as one whose mouth is utterly stopped, and who is altogether "guilty before God." Such a sense of sin, (commonly called despair, by those who speak evil of the things they know not,) together with a full conviction, such as no words can express, that of Christ only cometh our salvation, and an earnest desire of that salvation, must precede a living faith, a trust in Him, who "for us paid our ransom by his death, and fulfilled the law of his life." This faith then, whereby we are born of God, is "not only a belief of all the articles of our faith, but also a true confidence of the mercy of God, through our Lord Jesus Christ."

4. An immediate and constant fruit of this faith whereby we are born of God, a fruit which can in no wise be separated from it, no, not for an hour, is power over sin; power over outward sin of every kind; over every evil word and work; for wheresoever the blood of Christ is thus applied, it "purgeth the conscience from dead works;" and over inward sin; for it purifieth the heart from every unholy desire and temper. This fruit of faith St. Paul has largely described, in the sixth chapter of his Epistle to the Romans. "How shall we," saith he, "who" by faith "are dead to sin, live any longer therein" "Our old man is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin." "Likewise, reckon ye yourselves to be dead unto sin, but alive unto God, through Jesus Christ our Lord. Let not sin therefore reign" even "in your mortal body," "but yield yourselves unto God, as those that are alive from the dead." "For sin shall not have dominion over you. God be thanked, that ye were the servants of sin, but being made free," the plain meaning is, God be thanked that though ye were, in time past, the servants of sin, yet now "being free from sin, ye are become the servants of righteousness."

6. Suffer we the Apostle to interpret his own words, by the whole tenor of his discourse. In the fifth verse of this chapter, he had said, "Ye know that he," Christ, "was manifested to take away our sins; and in him is no sin." What is the inference he draws from this "Whosoever abideth in him sinneth not. Whosoever sinneth hath not seen him, neither known him." (1 John 3:6.) To his enforcement of this important doctrine, he premises an highly necessary caution: "Little children, let no man deceive you;" (1 John 3:7;) for many will endeavor so to do; to persuade you that you may be unrighteous, that you may commit sin, and yet be children of God! "He that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning." Then follows, "Whosoever is born of God doth not commit sin; for his seed remaineth in him: And he cannot sin, because he is born of God. In this," adds the Apostle, "the children of God are manifest, and the children of the devil." By this plain mark (the committing or not committing sin) are they distinguished from each other. To the same effect are those words in his fifth chapter, "We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not." (1 John 3:18.)

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

4. But some may possibly ask, "Does not the Apostle say, 'This is the love of God, that we keep his commandments'" (1 John 5:3.) Yea, and this is the love of our neighbour also, in the same sense as it is the love of God. But what would you infer from hence that the keeping the outward commandments is all that is implied in loving God with all your heart, with all your mind, and soul, and strength, and in loving your neighbour as yourself that the love of God is not an affection of the soul, but merely an outward service and that the love of our neighbour is not a disposition of heart, but barely a course of outward works To mention so wild an interpretation of the Apostle's words, is sufficiently to confute it. The plain indisputable meaning of that text is, this is the sign or proof of the love of God, of our keeping the first and great commandment, to keep the rest of his commandments. For true love, if it be once shed abroad in our heart, will constrain us so to do; since, whosoever loves God with all his heart, cannot but serve him with all his strength. 5. A Second fruit then of the love of God (so far as it can be distinguished from it) is universal obedience to him we love, and conformity to his will; obedience to all the commands of God, internal and external; obedience of the heart and of the life; in every temper, and in all manner of conversation. And one of the tempers most obviously implied herein, is, the being "zealous of good works;" the hungering and thirsting to do good, in every possible kind, unto all men; the rejoicing to "spend and be spent for them," for every child of man; not looking for any recompence in this world, but only in the resurrection of the just.

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

6. An instance more astonishing than both these is given by St. Paul in his Epistle to the Galatians. When Peter, the aged, the zealous, the first of the apostles, one of the three most highly favoured by his Lord, "was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles" the Heathens converted to the Christian faith, as having been peculiarly taught of God, that he "should not call any man common or unclean." (Acts 10:28.) "But, when they were come, he separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter, before them all, If thou, being a Jew, livest after the manner of the Gentiles," not regarding the ceremonial law of Moses, "why compellest thou the Gentiles to live as do the Jews" (Gal. 2:11, c.) Here is also plain, undeniable sin committed by one who was undoubtedly born of God. But how can this be reconciled with the assertion of St. John, if taken in the obvious literal meaning, that "whosoever is born of God, doth not commit sin" 7. I answer, what has been long observed is this: so long as "he that is born of God keepeth himself," (which he is able to do, by the grace of God,) "the wicked one toucheth him not:" But if he keepeth not himself, if he abide not in the faith, he may commit sin even as another man.

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

2. The human righteousness of Christ belongs to him in his human nature; as he is the "Mediator between God and man, the Man Christ Jesus." This is either internal or external. His internal righteousness is the image of God, stamped on every power and faculty of his soul. It is a copy of his divine righteousness, as far as it can be imparted to a human spirit. It is a transcript of the divine purity, the divine justice, mercy, and truth. It includes love, reverence, resignation to his Father; humility, meekness, gentleness; love to lost mankind, and every other holy and heavenly temper; and all these in the highest degree, without any defect, or mixture of unholiness. 3. It was the least part of his external righteousness, that he did nothing amiss; that he knew no outward sin of any kind, neither was "guile found in his mouth;" that he never spoke one improper word, nor did one improper action. Thus far it is only a negative righteousness, though such an one as never did, nor ever can, belong to anyone that is born of a woman, save himself alone. But even his outward righteousness was positive too: He did all things well: In every word of his tongue, in every work of his hands, he did precisely the "will of Him that sent him." In the whole course of his life, he did the will of God on earth, as the angels do it in heaven. All he acted and spoke was exactly right in every circumstance. The whole and every part of his obedience w.as complete. "He fulfilled all righteousness." 4. But his obedience implied more than all this: It implied not only doing, but suffering; suffering the whole will of God, from the time he came into the world, till "he bore our sins in his own body upon the tree;" yea, till having made a full atonement for them, "he bowed his head, and gave up the ghost." This is usually termed the passive righteousness of Christ; the former, his active righteousness. But as the active and passive righteousness of Christ were never, in fact, separated from each other, so we never need separate them at all, either in speaking or even in thinking. And it is with regard to both these conjointly that Jesus is called "the Lord our righteousness."

3. We may go a step farther yet: Men may differ from us in their opinions, as well as their expressions, and nevertheless be partakers with us of the same precious faith. It is possible they may not have a distinct apprehension of the very blessing which they enjoy: Their ideas may not be so clear, and yet their experience may be as sound, as ours. There is a wide difference between the natural faculties of men, their understandings in particular; And that difference is exceedingly increased by the manner of their education. Indeed, this alone may occasion an inconceivable difference in their opinions of various kinds; and why not upon this head, as well as on any other But still, though their opinions, as well as expressions, may be confused and inaccurate, their hearts may cleave to God through the Son of his love, and be truly interested in his righteousness. 4. Let us then make all that allowance to others, which, were we in their place, we would desire for ourselves. Who is ignorant (to touch again on that circumstance only) of the amazing power of education And who that knows it, can expect, suppose, a member of the Church of Rome, either to think or speak clearly on this subject And yet, if we had heard even dying Bellarmine cry out, when he was asked, "Unto which of the saints wilt thou turn" Fidere meritis Christi tutissimum; "It is safest to trust in the merits of Christ;" would we have affirmed that, not withstanding his wrong opinions, he had no share in his righteousness

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

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

3. And what is it which He is teaching The Son of God, who came from heaven, is here showing us the way to heaven; to the place which he hath prepared for us; the glory he had before the world began. He is teaching us the true way to life everlasting; the royal way which leads to the kingdom; and the only true way, for there is none besides; all other paths lead to destruction. From the character of the Speaker, we are well assured that he hath declared the full and perfect will of God. He hath uttered not one tittle too much, nothing more than he had received of the Father; nor too little, he hath not shunned to declare the whole counsel of God; much less hath he uttered anything wrong, anything contrary to the will of him that sent him. All his words are true and right concerning all things, and shall stand fast for ever and ever. And we may easily remark, that in explaining and confirming these faithful and true sayings, he takes care to refute not only the mistakes of the Scribes and Pharisees, which then were the false comments whereby the Jewish Teachers of that age had perverted the word of God, but all the practical mistakes that are inconsistent with salvation, which should ever arise in the Christian Church; all the comments whereby the Christian Teachers (so called) of any age or nation should pervert the word of God, and teach unwary souls to seek death in the error of their life.

8. Above all, with what amazing love does the Son of God here reveal his Father's will to man! He does not bring us again "to the mount that burned with fire, nor unto blackness, and darkness, and tempest." He does not speak as when he "thundered out of heaven;" when the Highest "gave his thunder, hail-stones, and coals of fire." He now addresses us with his still, small voice, "Blessed," or happy, "are the poor in spirit." Happy are the mourners; the meek; those that hunger after righteousness; the merciful; the pure in heart: Happy in the end, and in the way; happy in this life, and in life everlasting! As if he had said, "Who is he that lusteth to live, and would fain see good days Behold, I show you the thing which your soul longeth for! See the way you have so long sought in vain; the way of pleasantness; the path to calm, joyous peace, to heaven below and heaven above!" 9. At the same time, with what authority does he teach! Well might they say, "Not as the Scribes." Observe the manner, (but it cannot be expressed in words,) the air, with which he speaks! Not as Moses, the servant of God; not as Abraham, his friend; not as any of the Prophets; nor as any of the sons of men. It is something more than human; more than can agree to any created being. It speaks the Creator of all! A God, a God appears! Yea, o vn, the Being of beings, JEHOVAH, the self-existent, the Supreme, the God who is over all, blessed for ever!

5. His guilt is now also before his face: He knows the punishment he has deserved, were it only on account of his carnal mind, the entire, universal corruption of his nature; how much more, on account of all his evil desires and thoughts, of all his sinful words and actions! He cannot doubt for a moment, but the least of these deserves the damnation of hell, "the worm that dieth not, and the fire that never shall be quenched." Above all, the guilt of "not believing on the name of the only-begotten Son of God" lies heavy upon him. How, saith he, shall I escape, who "neglect so great salvation!" "He that believeth not is condemned already," and "the wrath of God abideth on him." 6. But what shall he give in exchange for his soul, which is forfeited to the just vengeance of God "Wherewithal shall he come before the Lord" How shall he pay him that he oweth Were he from this moment to perform the most perfect obedience to every command of God, this would make no amends for a single sin, for any one act of past disobedience; seeing he owes God all the service he is able to perform, from this moment to all eternity: Could he pay this, it would make no manner of amends for what he ought to have done before. He sees himself therefore utterly helpless with regard to atoning for his past sins; utterly unable to make any amends to God, to pay any ransom for his own soul.

12. "Theirs is the kingdom of heaven." Whosoever thou art, to whom God hath given to be "poor in spirit," to feel thyself lost, thou hast a right thereto, through the gracious promise of Him who cannot lie. It is purchased for thee by the blood of the Lamb. It is very nigh: Thou art on the brink of heaven! Another step, and thou enterest into the kingdom of righteousness, and peace, and joy! Art thou all sin "Behold the Lamb of God, who taketh away the sin of the world!' all unholy See thy "Advocate with the Father, Jesus Christ the Righteous!" Art thou unable to atone for the least of thy sins "He is the propitiation for" all thy "sins." Now believe on the Lord Jesus Christ, and all thy sins are blotted out! Art thou totally unclean in soul and body Here is the "fountain for sin and uncleanness!" "Arise, and wash away thy sins!" Stagger no more at the promise through unbelief! Give glory to God! Dare to believe! Now cry out, from the ground of thy heart, Yes, I yield, I yield at last, Listen to thy speaking blood; Me with all my sins, I cast On my atoning God.

4. Meekness, therefore, seems properly to relate to ourselves. But it may be referred either to God or our neighbour. When this due composure of mind has reference to God, it is usually termed resignation; a calm acquiescence in whatsoever is his will concerning us, even though it may not be pleasing to nature; saying continually, "It is the Lord; let him do what seemeth him good." When we consider it more strictly with regard to ourselves, we style it patience or contentedness. When it is exerted toward other men, then it is mildness to the good, and gentleness to the evil. 5. They who are truly meek, can clearly discern what is evil; and they can also suffer it. They are sensible of everything of this kind, but still meekness holds the reins. They are exceeding "zealous for the Lord of hosts;" but their zeal is always guided by knowledge, and tempered, in every thought , and word, and work, with the love of man, as well as the love of God. They do not desire to extinguish any of the passions which God has for wise ends implanted in their nature; but they have the mastery of all: They hold them all in subjection, and employ them only in subservience to those ends. And thus even the harsher and more unpleasing passions are applicable to the noblest purposes; even hatred, and anger, and fear, when engaged against sin, and regulated by faith and love, are as walls and bulwarks to the soul, so that the wicked one cannot approach to hurt it. 6. It is evident, this divine temper is not only to abide but to increase in us day by day. Occasions of exercising, and thereby increasing it, will never be wanting while we remain upon earth. "We have need of patience, that after we have done" and suffered "the will of God, we may receive the promise." We have need of resignation, that we may in all circumstances say, "Not as I will, but as thou wilt." And we have need of "gentleness toward all men;" but especially toward the evil and unthankful: Otherwise we shall be overcome of evil, instead of overcoming evil with good.

13. But there seems to be a yet farther meaning in these words, even that they shall have a more eminent part in "the new earth, wherein dwelleth righteousness;" in that inheritance, a general description of which (and the particulars we shall know hereafter) St. John has given in the twentieth chapter of the Revelation: "And I saw an angel come down from heaven, and he laid hold on the dragon, that old serpent, and bound him a thousand years. And I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and of them which had not worshipped the Beast, neither his image, neither had received his mark upon their foreheads or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again, until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: On such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years." Rev. 20:1-6 II. 1. Our Lord has hitherto been more immediately employed in removing the hindrances of true religion: Such is pride, the first, grand hindrance of all religion, which is taken away by poverty of spirit; levity and thoughtlessness, which prevent any religion from taking root in the soul, till they are removed by holy mourning; such are anger, impatience, discontent, which are all healed by Christian meekness. And when once these hindrances are removed, these evil diseases of the soul, which were continually raising false cravings therein, and filling it with sickly appetites, the native appetite of a heaven-born spirit returns; it hungers and thirsts after righteousness: And "blessed are they which do hunger and thirst after righteousness; for they shall be filled." 2. Righteousness, as was observed before, is the image of God, the mind which was in Christ Jesus. It is every holy and heavenly temper in one; springing from, as well as terminating in, the love of God, as our Father and Redeemer, and the love of all men for his sake.

The painful thirst, the fond desire, Thy joyous presence shall remove; But my full soul shall still require A whole eternity of love. 6. Whosoever then thou art, to whom God hath given to "hunger and thirst after righteousness," cry unto him that thou mayest never lose that inestimable gift, that this divine appetite may never cease. If many rebuke thee, and bid thee hold thy peace, regard them not; yea, cry so much the more, "Jesus, Master, have mercy on me!" " Let me not live, but to be holy as thou art holy!" No more "spend thy money for that which is not bread, nor thy labour for that which satisfieth not." Canst thou hope to dig happiness out of the earth, to find it in the things of the world O trample under foot all its pleasures, despise its honours, count its riches as dung and dross, yea, and all the things which are beneath the sun, "for the excellency of the knowledge of Christ Jesus," for the entire renewal of thy soul in that image of God wherein it was originally created. Beware of quenching that blessed hunger and thirst, by what the world calls religion; a religion of form, of outward show, which leaves the heart as earthly and sensual as ever. Let nothing satisfy thee but the power of godliness, but a religion that is spirit and life; thy 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." III. 1. And the more they are filled with the life of God, the more tenderly will they be concerned for those who are still without God in the world, still dead in trespasses and sins. Nor shall this concern for others lose its reward. "Blessed are the merciful; for they shall obtain mercy." The word used by our Lord more immediately implies the compassionate, the tender-hearted; those who, far from despising, earnestly grieve for, those that do not hunger after God. This eminent part of brotherly love is here, by a common figure, put for the whole; so that "the merciful," in the full sense of the term, are they who love their neighbours as themselves."

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

10. Yet think not that you can always avoid it, either by this or any other means. If ever that idle imagination steals into your heart, put it to flight by that earnest caution, "Remember the word that I said unto you, The servant is not greater than his Lord. If they have persecuted me, they will also persecute you." "Be ye wise as serpents, and harmless as doves." But will this screen you from persecution Not unless you have more wisdom than your Master, or more innocence than the Lamb of God. Neither desire to avoid it, to escape it wholly; for if you do, you are none of his. If you escape the persecution, you escape the blessing; the blessing of those who are persecuted for righteousness' sake. If you are not persecuted for righteousness' sake, you cannot enter into the kingdom of heaven. "If we suffer with him, we shall also reign with him. But if we deny him, he will also deny us." 11. Nay, rather, "rejoice and be exceeding glad," when men persecute you for his sake; when they persecute you by reviling you, and by "saying all manner of evil against you falsely;" which they will not fail to mix with every kind of persecution: They must blacken you to excuse themselves: "For so persecuted they the Prophets which were before you!" those who were most eminently holy in heart and life; yea, and all the righteous which ever have been from the beginning of the world. Rejoice, because by his mark also ye know unto whom ye belong. And, because great is your reward in heaven," the reward purchased by the blood of the covenant, and freely bestowed in proportion to your sufferings, as well as to your holiness of heart and life. Be exceeding glad;" knowing that "these light afflictions, which are but for a moment, work out for you a far more exceeding and eternal weight of glory."

Upon Our Lord's Sermon On The Mount: Discourse Four "Ye are the salt of the earth. But if the salt hath lost its savour, wherewith shall it be salted It is thenceforth good for nothing but to be cast out, and trodden under foot of men. "Ye are the light of the world. A city that is set on an hill cannot be hid. "Neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light to all that are in the house. "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven." Matt. 5:13-16 1. The beauty of holiness, of that inward man of the heart which is renewed after the image of God, cannot but strike every eye which God hath opened, every enlightened understanding. The ornament of a meek, humble, loving spirit, will at least excite the approbation of all those who are capable in any degree, of discerning spiritual good and evil. From the hour men begin to emerge out of the darkness which covers the giddy, unthinking world, they cannot but perceive how desirable a thing it is to be thus transformed into the likeness of him that created us. This inward religion bears the shape of God so visibly impressed upon it, that a soul must be wholly immersed in flesh and blood when he can doubt of its divine original. We may say of this, in a secondary sense, even as of the Son of God himself, that it is the "brightness of his glory, the express image of his person;" apaugasma ths doxhs autou, "the beaming forth of his" eternal "glory;" and yet so tempered and softened, that even the children of men may herein see God and live; carakthr ths upostasevs autou, "the character, the stamp, the living impression, of his person," who is the fountain of beauty and love, the original source of all excellency and perfection.

4. Another necessary branch of true Christianity is peacemaking, or doing of good. That this is equally essential with any of the other parts of the religion of Jesus Christ, there can be no stronger argument to evince, (and therefore it would be absurd to allege any other,) than that it is here inserted in the original plan he has laid down of the fundamentals of his religion. Therefore, to set aside this is the same daring insult on the authority of our Great Master as to set aside mercifulness, purity of heart, or any other branch of his institution. But this is apparently set aside by all who call us to the wilderness; who recommend entire solitude either to the babes, or the young men, or the fathers in Christ. For will any man affirm that a solitary Christian (so called, though it is little less than a contradiction in terms) can be a merciful man, that is, one that takes every opportunity of doing all good to all men What can be more plain, than that this fundamental branch of the religion of Jesus Christ cannot possibly subsist without society, without our living and conversing with other men 5. "But is it not expedient, however," one might naturally ask, "to converse only with good men, only with those whom we know to be meek and merciful, holy of heart and holy of life Is it not expedient to refrain from any conversation or intercourse with men of the opposite character, men who do not obey, perhaps do not believe, the gospel of our Lord Jesus Christ The advice of St. Paul to the Christians at Corinth may seem to favour this: "I wrote unto you in an epistle not to company with fornicators." (1 Cor. 5:9) And it is certainly not advisable so to company with them, or with any of the workers of iniquity, as to have any particular familiarity, or any strictness of friendship with them. To contract or continue an intimacy with any such is no way expedient for a Christian. It must necessarily expose him to abundance of dangers and snares, out of which he can have no reasonable hope of deliverance.

7. Indeed were we wholly to separate ourselves from sinners, how could we possibly answer that character which our Lord gives us in these very words "Ye" (Christians, ye that are lowly, serious and meek; ye that hunger after righteousness, that love God and man, that do good to all, and therefore suffer evil; ye) "are the salt of the earth:" It is your very nature to season whatever is round about you. It is the nature of the divine savour which is in you, to spread to whatsoever you touch; to diffuse itself, on every side, to all those among whom you are. This is the great reason why the providence of God has so mingled you together with other men, that whatever grace you have received of God may through you be communicated to others; that every holy temper, and word, and work of yours, may have an influence on lo them also. By this means a check will, in some measure, be given to the corruption which is in the world; and a small part, at least, saved from the general infection, and rendered holy and pure before God.

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

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

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

5. Spirit of grace, and health, and power, Fountain of light and love below, Abroad thine healing influence shower, O'er all the nations let it flow. Inflame our hearts with perfect love; In us the work of faith fulfil; So not heaven's hosts shall swifter move Than we on earth to do thy will. 6. Father, 'tis thine each day to yield Thy children's wants a fresh supply: Thou cloth'st the lilies of the field, And hearest the young ravens cry. On thee we cast our care; we live Through thee, who know'st our every need; O feed us with thy grace, and give Our souls this day the living bread! 7. Eternal, spotless Lamb of God, Before the world's foundation slain, Sprinkle us ever with thy blood; O cleanse and keep us ever clean. To every soul (all praise to Thee!) Our bowels of compassion more: And all mankind by this may see God is in us; for God is love. 8. Giver and Lord of life, whose power And guardian care for all are free; To thee, in fierce temptation's hour, From sin and Satan let us flee. Thine, Lord, we are, and ours thou art; In us be all thy goodness show'd; Renew, enlarge, and fill our heart With peace, and joy, and heaven, and God. 9. Blessing and honour, praise and love, Co-equal, co-eternal Three, In earth below, in heaven above, By all thy works be paid to thee. Thrice Holy! thine the kingdom is, The power omnipotent is thine; And when created nature dies, Thy never-ceasing glories shine.

6. In the Jewish church there were some stated fasts. Such was the fast of the seventh month, appointed by God himself to be observed by all Israel under the severest penalty. "The Lord spake unto Moses, saying, On the tenth day of this seventh month, there shall be a day of atonement: And ye shall afflict your souls, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people." (Lev. 23:26, c.) In after-ages, several other stated fasts were added to these. So mention is made, by the Prophet Zechariah, of the fast not only "of the seventh, but also of the fourth, of the fifth, and of the tenth month." (Zech. 8:19) In the ancient Christian Church, there were likewise stated fasts, and those both annual and weekly. Of the former sort was that before Easter; observed by some for eight-and-forty hours; by others, for an entire week; by many, for two weeks; taking no sustenance till the evening of each day: Of the latter, those of the fourth and sixth days of the week, observed (as Epiphanius writes, remarking it as an undeniable fact) en olh th oikoumenh, in the whole habitable earth; at least in every place where any Christians made their abode. The annual fasts in our Church are, "the forty days of Lent, the Ember days at the four seasons, the Rogation days, and the Vigils or Eves of several solemn festivals; the weekly, all Fridays in the year, except Christmas-day." But beside those which were fixed, in every nation fearing God there have always been occasional fasts, appointed from time to time, as the particular circumstances and occasions of each required. So when "the children of Moab, and the children of Ammon, came against Jehoshaphat to battle, Jehoshaphat set himself to seek the Lord, and proclaimed a fast throughout all Judah." (2 Chron. 20:1, 3) And so, "in the fifth year of Jehoiakim the son of Josiah, in the ninth month," when they were afraid of the King of Babylon, the Princes of "Judah proclaimed a fast before the Lord, to all the people of Jerusalem." (Jer. 36:9)

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

26. Again: We would that all men should love and esteem us, and behave towards us according to justice, mercy, and truth. And we may reasonably desire that they should do us all the good they can do without injuring themselves; yea, that in outward things (according to the known rule,) their superfluities should give way to our conveniencies, their conveniencies to our necessities, and their necessities to our extremities. Now then, let us walk by the same rule: Let us do unto all as we would they should do to us. Let us love and honour all men. Let justice, mercy, and truth govern all our minds and actions. Let our superfluities give way to our neighbour's conveniencies; (and who then will have any superfluities left) our conveniencies to our neighbour's necessities; our necessities to his extremities. 27. This is pure and genuine morality. This do, and thou shalt live. "As many as walk by this rule, peace be to them, and mercy;" for they are "the Israel of God." But then be it observed, none can walk by this rule (nor ever did from the beginning of the world,) none can love his neighbour as himself, unless he first love God. And none can love God unless he believe in Christ; unless he have redemption through his blood, and the Spirit of God bearing witness with his spirit that he is a child of God. Faith, therefore, is still the root of all, of present as well as future salvation. Still we must say to every sinner, "Believe in the Lord Jesus Christ, and thou shalt be saved." Thou shalt be saved now, that thou mayst be saved for ever; saved on earth, that thou mayst be saved in heaven. Believe in him, and thy faith will work by love. Thou wilt love the Lord thy God because he hath loved thee: Thou wilt love thy neighbour as thyself: And then it will be thy glory and joy, to exert and increase this love; not barely by abstaining from what is contrary thereto, from every unkind thought, word, and action, but by showing all that kindness to every man which thou wouldst he should show unto thee.

4. O who is able to reckon up their accursed fruits; to count all the sins, whether against God or our neighbour, not which imagination might paint, but which may be matter of daily, melancholy experience Nor need we range over all the earth to find them. Survey any one kingdom, any single country, or city, or town; and how plenteous is this harvest! And let it not be one of those which are still overspread with Mahometan or Pagan darkness; but of those which name the name of Christ, which profess to see the light of his glorious Gospel. Go no farther than the kingdom to which we belong, the city wherein we are now. We call ourselves Christians; yea, and that of the purest sort: We are Protestants; Reformed Christians! But alas! who shall carry on the reformation of our opinions into our hearts and lives Is there not a cause For how innumerable are our sins; and those of the deepest dye! Do not the grossest abominations, of every kind, abound among us from day to day Do not sins of every sort cover the land, as the waters cover the sea Who can count them Rather go and count the drops of rain, or the sands on the sea-shore. So "wide is the gate," so "broad is the way, that leadeth to destruction!"

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

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

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

2. How truly wise is this man! He knows himself; an everlasting spirit, which came forth from God, and was sent down into an house of clay, not to do his own will, but the will of Him that sent him. He knows the world; the place in which he is to pass a few days or years, not as an inhabitant, but as a stranger and sojourner, in his way to the everlasting habitations; and accordingly he uses the world as not abusing it, and as knowing the fashion of it passes away. He knows God; his Father and his Friend, the parent of all good, the centre of the spirits of all flesh, the sole happiness of all intelligent beings. He sees, clearer than the light of the noon-day sun, that this is the end of man, to glorify Him who made him for himself, and to love and enjoy him for ever. And with equal clearness he sees the means to that end, to the enjoyment of God in glory; even now to know, to love, to imitate God, and to believe in Jesus Christ whom he hath sent.

the law of Rome only, or the ceremonial law No, surely; but the moral law.) "For," to give a plain instance, "the woman which hath an husband is bound by the" moral "law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law: so that she is no adulteress, though she be married to another man." From this particular instance the Apostle proceeds to draw that general conclusion: "Wherefore, my brethren," by a plain parity of reason, "ye also are become dead to the law," the whole Mosaic institution, "by the body of Christ," offered for you, and bringing you under a new dispensation: "That ye should" without any blame "be married to another, even to him who is raised from the dead;" and hath thereby given proof of his authority to make the change; "that we should bring forth fruit unto God." And this we can do now, whereas before we could not: "for when we were in the flesh" under the power of the flesh, that is, of corrupt nature, which was necessarily the case till we knew the power of Christ's resurrection, "the motions of sins, which were by the law," which were shown and inflamed by the Mosaic law, not conquered, "did work in our members," broke out various ways, "to bring forth fruit unto death." "But now we are delivered from the law;" from that whole moral, as well as ceremonial economy; "that being dead whereby we were held;" that entire institution being now as it were dead, and having no more authority over us than the husband, when dead, hath over his wife: "That we should serve him," who died for us and rose again, "in newness of spirit;" in a new spiritual dispensation; "and not in the oldness of the letter;" with a bare outward service, according to the letter of the Mosaic institution (Rom. 7:1-6.)

10. The law, then, is right and just concerning all things. And it is good as well as just. This we may easily infer from the fountain whence it flowed. For what was this, but the goodness of God What but goodness alone inclined him to impart that divine copy of himself to the holy angels To what else can we impute his bestowing upon man the same transcript of his own nature And what but tender love constrained him afresh to manifest his will to fallen man either to Adam, or any of his seed, who like him were "come short of the glory of God" Was it not mere love that moved him to publish his law after the understandings of men were darkened and to send his prophets to declare that law to the blind, thoughtless children of men Doubtless his goodness it was which raised up Enoch and Noah to be preachers of righteousness; which caused Abraham, his friend, and Isaac, and Jacob, to bear witness to his truth. It was his goodness alone, which, when "darkness had covered the earth, and thick darkness the people," gave a written law to Moses, and, through him, to the nation whom he had chosen. It was love which explained these living oracles by David and all the prophets that followed; until, when the fullness of time was come, he sent his only-begotten Son, "not to destroy the law, but to fulfil," confirm every jot and title thereof; till, having wrote it in the hearts of all his children, and put all his enemies under his feet, "He shall deliver up" his mediatorial "kingdom to the Father, that God may be all in all." 1 Cor. 15:28 11. And this law, which the goodness of God gave at first, and has preserved through all ages, is, like the fountain from whence it springs, full of goodness and benignity; it is mild and kind; it is, as the Psalmist expresses it, "sweeter than honey and the honey-comb." It is winning and amiable. It includes "whatsoever things are lovely or of good report. If there be any virtue, if there be any praise" before God and his holy angels, they are all comprised in this; wherein are hid all the treasures of the divine wisdom, and knowledge, and love.

6. To explain this by a single instance: The law says, "Thou shalt not kill;" and hereby, (as our Lord teaches,) forbids not only outward acts, but every unkind word or thought. Now, the more I look into this perfect law, the more I feel how far I come short of it; and the more I feel this, the more I feel my need of his blood to atone for all my sin, and of his Spirit to purify my heart, and make me "perfect and entire, lacking nothing." 7. Therefore I cannot spare the law one moment, no more than I can spare Christ; seeing I now want it as much to keep me to Christ, as I ever wanted it to bring me to him. Otherwise, this "evil heart of unbelief" would immediately "depart from the living God." Indeed each is continually sending me to the other, the law to Christ, and Christ to the law. On the one hand, the height and depth of the law constrain me to fly to the love of God in Christ; on the other, the love of God in Christ endears the law to me "above gold or precious stones;" seeing I know every part of it is a gracious promise which my Lord will fulfil in its season.

8. Who art thou then, O man, that "judgest the law, and speakest evil of the law" that rankest it with sin, Satan, and death and sendest them all to hell together The Apostle James esteemed judging or "speaking evil of the law" so enormous a piece of wickedness, that he knew not how to aggravate the guilt of judging our brethren more, than by showing it included this. "So now," says he, "thou art not a doer of the law, but a judge!" A judge of that which God hath ordained to judge thee! So thou hast set up thyself in the judgement-seat of Christ, and cast down the rule whereby he will judge the world! O take knowledge what advantage Satan hath gained over thee; and, for the time to come, never think or speak lightly of, much less dress up as a scarecrow, this blessed instrument of the grace of God. Yea, love and value it for the sake of him from whom it came, and of him to whom it leads. Let it be thy glory and joy, next to the cross of Christ. Declare its praise, and make it honourable before all men. 9. And if thou are thoroughly convinced that it is the offspring of God, that it is the copy of all his inimitable perfections, and that it is "holy, and just, and good," but especially to them that believe; then, instead of casting it away as a polluted thing, see that thou cleave to it more and more. Never let the law of mercy and truth, of love to God and man, of lowliness, meekness, and purity, forsake thee. "Bind it about thy neck; writ it on the table of thy heart." Keep close to the law, if thou wilt keep close to Christ; hold it fast; let it not go. Let this continually lead thee to the atoning blood, continually confirm thy hope, till all the "righteousness of the law is fulfilled in thee," and thou art "filled with all the fullness of God."

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

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

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

8. To the gaoler indeed, when "he sprang in, and came trembling, and fell down before Paul and Silas, and said, Sirs, what must I do to be saved" he immediately said, "Believe on the Lord Jesus Christ;" (Acts 16:29, 30;) and in the case of one so deeply convicted of sin, who would not have said the same But to the men of Athens you find him speaking in a quite different manner; reproving their superstition, ignorance, and idolatry; and strongly moving them to repent, from the consideration of a future judgment, and of the resurrection from the dead. (17:24-31.) Likewise when Felix sent for Paul, on purpose that he might "hear him concerning the faith in Christ;" instead of preaching Christ in your sense, (which would probably have caused the Governor either to mock or to contradict and blaspheme,) "he reasoned of righteousness, temperance, and judgment to come," till Felix (hardened as he was) "trembled." (24:24, 25.) Go thou, and tread in his steps. Preach Christ to the careless sinner, by reasoning "of righteousness, temperance, and judgment to come!" 9. If you say, "But he preached Christ in a different manner in his Epistles:" I answer, (1.) He did not there preach at all; not in that sense wherein we speak: For preaching, in our present question, means speaking before a congregation. But, waving this, I answer, (2.) His Epistles are directed, not to unbelievers, such as those we are now speaking of, but "to the saints of God," in Rome, Corinth, Philippi, and other places. Now, unquestionably, he would speak more of Christ to these than to those who were without God in the world. And yet, (3.) Every one of these is full of the law, even the Epistles to the Romans and the Galatians; in both of which he does what you term "preaching the law," and that to believers, as well as unbelievers.

10. From hence it is plain, you know not what it is to preach Christ, in the sense of the Apostle. For doubtless St. Paul judged himself to be preaching Christ, both to Felix, and at Antioch, Lystra, and Athens: From whose example every thinking man must infer, that not only the declaring the love of Christ to sinners, but also the declaring that he will come from heaven in flaming fire, is, in the Apostle's sense, preaching Christ; yea, in the full scriptural meaning of the word. To preach Christ, is to preach what he hath revealed, either in the Old or New Testament; so that you are really preaching Christ, when you are saying, "The wicked shall be turned into hell, and all the people that forget God," as when you are saying, "Behold the Lamb of God, which taketh away the sin of the world!" 11. Consider this well; that to preach Christ, is to preach all things that Christ hath spoken; all his promises; all his threatenings and commands; all that is written in his book; and then you will know how to preach Christ, without making void the law. 12. "But does not the greatest blessing attend those discourses wherein we peculiarly preach the merits and suffering of Christ" Probably when we preach to a congregation of mourners, or of believers, these will be attended with the greatest blessing; because such discourses are peculiarly suited to their state. At least, these will usually convey the most comfort. But this is not always the greatest blessing. I may sometimes receive a far greater by a discourse that cuts me to the heart, and humbles me to the dust. Neither should I receive that comfort, if I were to preach or to hear no discourses but on the sufferings of Christ. These, by constant repetition, would lose their force, and grow more and more flat and dead, till at length they would become a dull round of words, without any spirit, or life, or virtue. So that thus to preach Christ must, in process of time, make void the gospel as well as the law.

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

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

5. On the other hand, it is absolutely certain, faith, in its particular sense, had then no place. For in that sense it necessarily presupposes sin, and the wrath of God declared against the sinner; without which there is no need of an atonement for sin in order to the sinner's reconciliation with God. Consequently, as there was no need of an atonement before the fall, so there was no place for faith in that atonement; man being then pure from every stain of sin; holy as God is holy. But love even then filled his heart; it reigned in him without rival; and it was only when love was lost by sin, that faith was added, not for its own sake, nor with any design that it should exist any longer than until it had answered the end for which it was ordained, namely, to restore man to the love from which he was fallen. At the fall, therefore, was added this evidence of things unseen, which before was utterly needless; this confidence in redeeming love, which could not possibly have any place till the promise was made, that "the Seed of the woman should bruise the serpent's head." 6. Faith, then, was originally designed of God to re-establish the law of love. Therefore, in speaking thus, we are not undervaluing it, or robbing it of its due praise; but on the contrary showing its real worth, exalting it in its just proportion, and giving it that very place which the wisdom of God assigned it from the beginning. It is the grand means of restoring that holy love wherein man was originally created. It follows, that although faith is of no value in itself, (as neither is any other means whatsoever,) yet as it leads to that end, the establishing anew the law of love in our hearts; and as, in the present state of things, it is the only means under heaven for effecting it; it is on that account an unspeakable blessing to man, and of unspeakable value before God.

6. Can you say, "Thou art merciful to my unrighteousness; my sins thou rememberest no more" Then for the time to come see that you fly from sin, as from the face of a serpent! For how exceeding sinful does it appear to you now! How heinous above all expression! On the other hand, in how amiable a light do you now see the holy and perfect will of God! Now, therefore, labour that it may be fulfilled, both in you, by you, and upon you! Now watch and pray that you may sin no more, that you may see and shun the least transgression of his law! You see the motes which you could not see before, when the sun shines into a dark place. In like manner you see the sins which you could not see before, now the Sun of Righteousness shines in your heart. Now, then, do all diligence to walk, in every respect, according to the light you have received! Now be zealous to receive more light daily, more of the knowledge and love of God, more of the Spirit of Christ, more of his life, and of the power of his resurrection! Now use all the knowledge, and love, and life, and power you have already attained: So shall you continually go on from faith to faith; so shall you daily increase in holy love, till faith is swallowed up in sight, and the law of love established to all eternity!

11. As to the nature of enthusiasm, it is ,undoubtedly a disorder of the mind; and such a disorder as greatly hinders the exercise of reason. Nay, sometimes it wholly sets it aside: it not only dims but shuts the eyes of the understanding. It may, therefore, well be accounted a species of madness; of madness rather than of folly: seeing a fool is properly one who draws wrong conclusions from right premisses; whereas a madman draws right conclusions, but from wrong premisses. And so does an enthusiast suppose his premisses true, and his conclusions would necessarily follow. But here lies his mistake: his premisses are false. He imagines himself to be what he is not: and therefore, setting out wrong, the farther he goes, the more he wanders out of the way. 12. Every enthusiast, then, is properly a madman. Yet his is not an ordinary, but a religious, madness. By "religious," I do not mean, that it is any part of religion: quite the reverse. Religion is the spirit of a sound mind; and, consequently, stands in direct opposition to madness of every kind. But I mean, it has religion for its object; it is conversant about religion. And so the enthusiast is generally talking of religion, of God, or of the things of God, but talking in such a manner that every reasonable Christian may discern the disorder of his mind. Enthusiasm in general may then be described in some such manner as this: a religious madness arising from some falsely imagined influence or inspiration of God; at least, from imputing something to God which ought not to be imputed to Him, or expecting something from God which ought not to be expected from Him. 13. There are innumerable sorts of enthusiasm. Those which are most common, and for that reason most dangerous, I shall endeavour to reduce under a few general heads, that they may be more easily understood and avoided.

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.

A Caution Against Bigotry "And John answered him, saying, Master, we saw one casting out devils in Thy name: and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not." Mark 9:38, 39. 1. In the preceding verses we read, that after the Twelve had been disputing "which of them should be the greatest," Jesus took a little child, and set him in the midst of them, and taking him in his arms, said unto them, "Whosoever shall receive one of these little children in My name, receiveth me; and whosoever receiveth me, receiveth not me" only, "but him that sent me." Then "John answered," that is, said, with reference to what our Lord had spoken just before, "Master, we saw one casting out devils in Thy name, and we forbad him, because he followeth not us." As if he had said, "Ought we to have received him In receiving him, should we have received thee Ought we not rather to have forbidden him Did not we do well therein" "But Jesus said, Forbid him not." 2. The same passage is recited by St. Luke, and almost in the same words. But it may be asked, "What is this to us, seeing no man now casts out devils Has not the power of doing this been withdrawn from the church, for twelve or fourteen hundred years How then are we concerned in the case here proposed, or in our Lord's decision of it" 3. Perhaps more nearly than is commonly imagined; the case proposed being no uncommon case. That we may reap our full advantage from it, I design to show, first, in what sense men may, and do, now cast out devils: secondly, what we may understand by, "He followeth not us." I shall, thirdly, explain our Lord's direction, "Forbid him not;" and conclude with an inference from the whole. I. 1. I am, in the first place, to show, in what sense men may, and do, now cast out devils.

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

3. "But what is a sufficient, reasonable proof, that a man does (in the sense above) cast out devils" The answer is easy. Is there full proof, (1) That a person before us was a gross, open sinner (2) That he is not so now that he has broke off his sins, and lives a Christian life And (3) That this change was wrought by his hearing this man preach If these three points be plain and undeniable, then you have sufficient, reasonable proof, such as you cannot resist without wilful sin, that this man casts out devils. 4. Then "forbid him not." Beware how you attempt to hinder him, either by your authority, or arguments, or persuasions. Do not in any wise strive to prevent his using all the power which God has given him. If you have authority with him, do not use that authority to stop the work of God. Do not furnish him with reasons why he ought not any more to speak in the name of Jesus. Satan will not fail to supply him with these, if you do not second him therein. Persuade him not to depart from the work. If he should give place to the devil and you, many souls might perish in their iniquity, but their blood would God require at your hands. 5. "But what, if he be only a layman, who casts out devils! Ought I not to forbid him then" Is the fact allowed Is there reasonable proof that this man has or does cast out devils If there is, forbid him not; no, not at the peril of your soul. Shall not God work by whom he will work No man can do these works unless God is with him; unless God hath sent him for this very thing. But if God hath sent him, will you call him back Will you forbid him to go

2. But it is sure, there is a peculiar love which we owe to those that love God. So David: "All my delight is upon the saints that are in the earth, and upon such as excel in virtue." And so a greater than he: "A new commandment I give unto you, That ye love one another: as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another" (John 13:34, 35). This is that love on which the Apostle John so frequently and strongly insists: "This," saith he, "is the message that ye heard from the beginning, that we should love one another" (1 John 3:11). "Hereby perceive we the love of God, because he laid down his life for us: and we ought," if love should call us thereto, "to lay down our lives for the brethren" (verse 16). And again: "Beloved, let us love one another: for love is of God. He that loveth not, knoweth not God; for God is love" (4:7, 8). "Not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another (verses 10, 11). 3. All men approve of this; but do all men practise it Daily experience shows the contrary. Where are even the Christians who "love one another as he hath given us commandment" how many hindrances lie in the way! The two grand, general hindrances are, first, that they cannot all think alike and, in consequence of this, secondly, they cannot all walk alike; but in several smaller points their practice must differ in proportion to the difference of their sentiments. 4. But although a difference in opinions or modes of worship may prevent an entire external union, yet need it prevent our union in affection Though we cannot think alike, may we not love alike May we not be of one heart, though we are not of one opinion Without all doubt, we may. Herein all the children of God may unite, notwithstanding these smaller differences. These remaining as they are, they may forward one another in love and in good works.

5. Surely in this respect the example of Jehu himself, as mixed a character as he was of, is well worthy both the attention and imitation of every serious Christian. "And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him; and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart And Jehonadab answered, It is. If it be, give me thine hand." The text naturally divides itself into two parts: First, a question proposed by Jehu to Jehonadab: "Is thine heart right, as my heart is with thy heart" Secondly, an offer made on Jehonadab's answering, "It is:" "If it be, give me thine hand." Part I: The Question Proposed I. 1. And, first, let us consider the question proposed by Jehu to Jehonadab, "Is thine heart right, as my heart is with thy heart" The very first thing we may observe in these words, is, that here is no inquiry concerning Jehonadab's opinions. And yet it is certain, he held some which were very uncommon, indeed quite peculiar to himself; and some which had a close influence upon his practice; on which, likewise, he laid so great a stress, as to entail them upon his children's children, to their latest posterity. 2. And yet Jehu (although it seems to have been his manner both in things secular and religious, to drive furiously) does not concern himself at all with any of these things, but lets Jehonadab abound in his own sense. And neither of them appears to have given the other the least disturbance touching the opinions which he maintained. 3. It is very possible, that many good men now also may entertain peculiar opinions; and some of them may be as singular herein as even Jehonadab was. And it is certain, so long as we know but in part, that all men will not see all things alike. It is an unavoidable consequence of the present weakness and shortness of human understanding, that several men will be of several minds in religion as well as in common life. So it has been from the beginning of the world, and so it will be "till the restitution of all things."

There is scarce any expression which has been more grossly misunderstood, and more dangerously misapplied, than this: but it will be easy for any who calmly consider the preceding observations, to correct any such misapprehensions of it, and to prevent any such misapplication. For, from hence we may learn, first, that a catholic spirit is not speculative latitudinarianism. It is not an indifference to all opinions: this is the spawn of hell, not the offspring of heaven. This unsettledness of thought, this being "driven to and fro, and tossed about with every wind of doctrine," is a great curse, not a blessing, an irreconcilable enemy, not a friend, to true catholicism. A man of a truly catholic spirit has not now his religion to seek. He is fixed as the sun in his judgement concerning the main branches of Christian doctrine. It is true, he is always ready to hear and weigh whatsoever can be offered against his principles; but as this does not show any wavering in his own mind, so neither does it occasion any. He does not halt between two opinions, nor vainly endeavour to blend them into one. 2. From what has been said, we may learn, secondly, that a catholic spirit is not any kind of practical latitudinarianism. It is not indifference as to public worship, or as to the outward manner of performing it. This, likewise, would not be a blessing but a curse. Far from being an help thereto, it would, so long as it remained, be an unspeakable hindrance to the worshipping of God in spirit and in truth. But the man of a truly catholic spirit, having weighed all things in the balance of the sanctuary, has no doubt, no scruple at all, concerning that particular mode of worship wherein he joins. He is clearly convinced, that this manner of worshipping God is both scriptural and rational. He knows none in the world which is more scriptural, none which is more rational. Therefore, without rambling hither and thither, he cleaves close thereto, and praises God for the opportunity of so doing.

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

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

4. The very least which can be implied in these words, is, that the persons spoken of therein, namely, all real Christians, or believers in Christ, are made free from outward sin. And the same freedom, which St. Paul here expresses in such variety of phrases, St. Peter expresses in that one: (1 Pet. 4:1, 2:) "He that hath suffered in the flesh hath ceased from sin, that he no longer should live to the desires of men, but to the will of God." For this ceasing from sin, if it be interpreted in the lowest sense, as regarding only the outward behaviour, must denote the ceasing from the outward act, from any outward transgression of the law. 5 . But most express are the well-known words of St. John, in the third chapter of his First Epistle, verse 8, c.: "He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: And he cannot sin because he is born of God." 1 John 3:8, 9 And those in the fifth: (1 John 5:18:) "We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not." 6. Indeed it is said this means only, He sinneth not wilfully; or he doth not commit sin habitually; or, not as other men do; or, not as he did before. But by whom is this said By St.John No. There is no such word in the text; nor in the whole chapter; nor in all his Epistle; nor in any part of his writings whatsoever. Why then, the best way to answer a bold assertion is simply to deny it. And if any man can prove it from the Word of God, let him bring forth his strong reasons.

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

10. "But, however, in other places," continue the objectors, "Solomon does assert plainly, `There is no man that sinneth not;' (1 Kings 8:46; 2 Chron. 6:36;) yea, "There is not a just man upon earth that doeth good, and sinneth not.' (Eccles. 7:20.)" I answer, Without doubt, thus it was in the days of Solomon. Yea, thus it was from Adam to Moses, from Moses to Solomon, and from Solomon to Christ. There was then no man that sinned not. Even from the day that sin entered into the world, there was not a just man upon earth that did good and sinned not, until the Son of God was manifested to take away our sins. It is unquestionably true, that "the heir, as long as he is a child, differeth nothing from a servant." Gal. 4:1 And that even so they (all the holy men of old, who were under the Jewish dispensation) were, during that infant state of the Church, "in bondage under the elements of the world." Gal. 4:3 "But when the fulness of the time was come, God sent forth his Son, made under the law, to redeem them that were under the law, that they might receive the adoption of sons;" Gal. 4:4 that they might receive that "grace which is now made manifest by the appearing of our Saviour, Jesus Christ, who hath abolished death, and brought life and immortality to light through the gospel." (2 Tim. 1:10.) Now, therefore, they "are no more servants, but sons." see Gal. 4:7 So that, whatsoever was the case of those under the law, we may safely affirm with St. John, that, since the gospel was given, "he that is born of God sinneth not." 1 John 5:18

18. So clearly does St. James explain himself, and fix the meaning of his own words. Yet, lest any one should still remain in doubt, St. John, writing many years after St. James, puts the matter entirely out of dispute, by the express declarations above recited. But here a fresh difficulty may arise: How shall we reconcile St. John with himself In one place he declares, "Whosoever is born of God doth not commit sin;" 1 John 3:9 and again, "We know that he which is born of God sinneth not:" 1 John 5:18 And yet in another he saith, "If we say that we have no sin, we deceive ourselves, and the truth is not in us;" 1 John 1:8 and again, "If we say that we have not sinned, we make him a liar, and his word is not in us." 1 John 1:10 19. As great a difficulty as this may at first appear, it vanishes away, if we observe, First, that the tenth verse fixes the sense of the eighth: "If we say we have no sin," in the former, being explained by, "If we say we have not sinned," in the latter verse. 1 John 1:10, 8 Secondly, that the point under present consideration is not whether we have or have not sinned heretofore; and neither of these verses asserts that we do sin, or commit sin now. Thirdly, that the ninth verse explains both the eighth and tenth. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness:" As if he had said, "I have before affirmed, `The blood of Jesus Christ cleanseth us from all sin; but let no man say, I need it not; I have no sin to be cleansed from. If we say that we have no sin, that we have not sinned, we deceive ourselves, and make God a liar: But if we confess our sins, he is faithful and just,' not only 'to forgive our sins,' but also 'to cleanse us from all unrighteousness:' 1 John 1:8-10 that we may 'go and sin no more.'" John 8:11

20. St. John, therefore, is well consistent with himself, as well as with the other holy writers; as will yet more evidently appear if we place all his assertions touching this matter in one view: He declares, First, the blood of Jesus Christ cleanseth us from all sin. Secondly, no man can say, I have not sinned, I have no sin to be cleansed from. Thirdly, but God is ready both to forgive our past sins and to save us from them for the time to come. 1 John 1:7-10 Fourthly, "These things I write unto you," saith the Apostle, "that ye may not sin. But if any man" should "sin," or have sinned, (as the word might be rendered,) he need not continue in sin; seeing "we have an Advocate with the Father, Jesus Christ the righteous." 1 John 2:1-2 Thus far all is clear. But lest any doubt should remain in a point of so vast importance, the Apostle resumes this subject in the third chapter, and largely explains his own meaning. "Little children," saith he, "let no man deceive you:" (As though I had given any encouragement to those that continue in sin:) "He that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin: For his seed remaineth in him; and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil." (1 John 3:7-10.) Here the point, which till then might possibly have admitted of some doubt in weak minds, is purposely settled by the last of the inspired writers, and decided in the clearest manner. In conformity, therefore, both to the doctrine of St. John, and to the whole tenor of the New Testament, we fix this conclusion A Christian is so far perfect, as not to commit sin.

25. Every one of these can say, with St. Paul, "I am crucified with Christ: Nevertheless I live; yet not I, but Christ liveth in me:" Gal 2:20 Words that manifestly describe a deliverance from inward as well as from outward sin. This is expressed both negatively, I live not; (my evil nature, the body of sin, is destroyed;) and positively, Christ liveth in me; and, therefore, all that is holy, and just, and good. Indeed, both these, Christ liveth in me, and I live not, are inseparably connected; for "what communion hath light with darkness, or Christ with Belial" 2 Cor. 6:15 26. He, therefore, who liveth in true believers, hath "purified their hearts by faith;" Acts 15:9 insomuch that every one that hath Christ in him the hope of glory, Col. 1:27 "purifieth himself, even as he is pure" (1 John 3:3.) He is purified from pride; for Christ was lowly of heart. Matt. 11:29 He is pure from self-will or desire; for Christ desired only to do the will of his Father, and to finish his work. John 4:34; 5:30 And he is pure from anger, in the common sense of the word; for Christ was meek and gentle, patient and long-suffering. I say, in the common sense of the word; for all anger is not evil. We read of our Lord himself, (Mark 3:5,) that he once "looked round with anger." But with what kind of anger The next word shows, sullupoumenos, being, at the same time "grieved for the hardness of their hearts." Mark 3:6 So then he was angry at the sin, and in the same moment grieved for the sinners; angry or displeased at the offence, but sorry for the offenders. With anger, yea, hatred, he looked upon the thing; with grief and love upon the persons. Go, thou that art perfect, and do likewise. Be thus angry, and thou sinnest not; see Eph. 4:26 feeling a displacency at every offence against God, but only love and tender compassion to the offender.

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

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."

7. To sum up the whole: To expect deliverance from those wandering thoughts which are occasioned by evil spirits is to expect that the devil should die or fall asleep, or, at least, should no more go about as a roaring lion. To expect deliverance from those which are occasioned by other men is to expect either that men should cease from the earth, or that we should be absolutely secluded from them, and have no intercourse with them; or that having eyes we should see, neither hear with our ears, but be as senseless as stocks or stones. And to pray for deliverance from those which are occasioned by the body is, in effect, to pray that we may leave the body: Otherwise it is praying for impossibilities and absurdities; praying that God would reconcile contradictions, by continuing our union with a corruptible body without the natural, necessary consequences of that union. It is as if we should pray to be angels and men, mortal and immortal, at the same time. Nay! but when that which is immortal is come, mortality is done away. 8. Rather let us pray, both with the spirit and with the understanding, that all these things may work together for our good; that we may suffer all the infirmities of our nature, all the interruptions of men, all the assaults and suggestions of evil spirits, and in all be "more than conquerors." Let us pray, that we may be delivered from all sin; that both the root and branch may be destroyed; that we may be "cleansed from all pollution of flesh and spirit," from every evil temper, and word, and work; that we may "love the Lord our God with all our heart, with all our mind, with all our soul, and with all our strength;" that all the fruit of the Spirit may be found in us, not only love, joy, peace, but also "long-suffering, gentleness, goodness, fidelity, meekness, temperance." Pray that all these things may flourish and abound, may increase in you more and more, till an abundant entrance be ministered unto you, into the everlasting kingdom of our Lord Jesus Christ!

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

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

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

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

11. A third symptom of this fatal disease, the love of the world, which is so deeply rooted in our nature, is "the pride of life;" the desire of praise, of the honour that cometh of men. This the greatest admirers of human nature allow to be strictly natural; as natural as the sight, or hearing, or any other of the external senses. And are they ashamed of it, even men of letters, men of refined and improved understanding So far from it that they glory therein! They applaud themselves for their love of applause! Yea, eminent Christians, so called, make no difficulty of adopting the saying of the old, vain Heathen, Animi dissoluti est et nequam negligere quid de se homines sentiant: "Not to regard what men think of us is the mark of a wicked and abandoned mind." So that to go calm and unmoved through honour and dishonour, through evil report and good report, is with them a sign of one that is, indeed, not fit to live: " Away with such a flow from the earth!" But would one imagine that these men had ever heard of Jesus Christ or his Apostles; or that they knew who it was that said, "How can ye believe who receive honour one of another, and seek not the honour which cometh of God only" But if this is really so, if it be impossible to believe, and consequently to please God, so long as we receive or seek honour one of another, and seek not the honour which cometh of God only; then in what a condition are all mankind! the Christians as well as Heathens! since they all seek honour one of another! since it is as natural for them so to do, themselves being the judges, as it is to see the light which strikes upon their eye, or to hear the sound which enters their ear; yea, since they account it a sign of a virtuous mind, to seek the praise of men, and of a vicious one, to be content with the honour that cometh of God only!

I. 1. And, First, what is the nature of this disease, into which so many fall after they have believed Wherein does it properly consist; and what are the genuine symptoms of it It properly consists in the loss of that faith which God once wrought in their heart. They that are in the wilderness, have not now that divine "evidence," that satisfactory conviction "of things not seen," which they once enjoyed. They have not now that inward demonstration of the Spirit which before enabled each of them to say, "The life I live, I live by faith in the Son of God, who loved me, and gave himself for me." The light of heaven does not now "shine in their hearts," neither do they "see him that is invisible;" but darkness is again on the face of their souls, and blindness on the eyes of their understanding. The Spirit no longer "witnesses with their spirits, that they are the children of God;" neither does he continue as the Spirit of adoption, "crying" in their hearts, "Abba, Father." They have not now a sure trust in his love, and a liberty of approaching him with holy boldness. "Though he slay me, yet will I trust in him," is no more the language of their heart; but they are shorn of their strength, and become weak and feeble-minded, even as other men.

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

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

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

Has poverty nothing worse in it than this, that it makes men liable to be laughed at It is a sign this idle poet talked by rote of the things which he knew not. Is not want of food something worse than this God pronounced it as a curse upon man, that he should earn it "by the sweat of his brow." But how many are there in this Christian country, that toil, and labour, and sweat, and have it not at last, but struggle with weariness and hunger together Is it not worse for one, after an hard day's labour, to come back to a poor, cold, dirty, uncomfortable lodging, and to find there not even the food which is needful to repair his wasted strength You that live at ease in the earth, that want nothing but eyes to see, ears to hear, and hearts to understand how well God has dealt with you, is it not worse to seek bread day by day, and find none perhaps to find the comfort also of five or six children, crying for what he has not to give! Were it not that he is restrained by an unseen hand, would he not soon "curse God and die" O want of bread! want of bread! Who can tell what this means unless he hath felt it himself I am astonished it occasions no more than heaviness even in them that believe! 4. Perhaps, next to this, we may place the death of those who were near and dear unto us; of a tender parent, and one not much declined into the vale of years; of a beloved child, just rising into life, and clasping about our heart; of a friend that was as our own soul, next the grace of God, the last, best gift of Heaven. And a thousand circumstances may enhance the distress. Perhaps the child, the friend, died in our embrace! perhaps, was snatched away when we looked not for it! flourishing, cut down like a flower! In all these cases, we not only may, but ought to, be affected: It is the design of God that we should. He would not have us stocks and stones. He would have our affections regulated, not extinguished. Therefore, "Nature unreproved may drop a tear." There may be sorrow without sin.

3. They serve to try, to purify, to confirm, and increase that living hope also, where unto "the God and Father of our Lord Jesus Christ hath begotten us again of his abundant mercy." Indeed our hope cannot but increase in the same proportion with our faith. On this foundation it stands: Believing in his name, living by faith in the Son of God, we hope for, we have a confident expectation of, the glory which shall be revealed; And, consequently, whatever strengthens our faith, increases our hope also. At the same time it increases our joy in the Lord, which cannot but attend an hope full of immortality. In this view the Apostle exhorts believers in the other chapter: "Rejoice that ye are partakers of the sufferings of Christ." On this very account, "happy are you; for the Spirit of glory and of God resteth upon you:" And hereby ye are enabled, even in the midst of sufferings, to "rejoice with joy unspeakable and full of glory." 4. They rejoice the more, because the trials which increase their faith and hope increase their love also; both their gratitude to God for all his mercies, and their good-will to all mankind. Accordingly, the more deeply sensible they are of the loving-kindness of God their Saviour, the more is their heart inflamed with love to him who "first loved us." The clearer and stronger evidence they have of the glory that shall be revealed, the more do they love Him who hath purchased it for them, and "given them the earnest" thereof "in their hearts." And this, the increase of their love, is another end of the temptations permitted to come upon them.

"And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me." Luke 9:23 1. It has been frequently imagined, that the direction here given related chiefly, if not wholly, to the Apostles; at least, to the Christians of the first ages, or those in a state of persecution. But this is a grievous mistake; For although our blessed Lord is here directing his discourse more immediately to his Apostles, and those other disciples who attended him in the days of his flesh; yet, in them he speaks to us, and to all mankind, without any exception or limitation. The very reason of the thing puts it beyond dispute, that the duty which is here enjoined is not peculiar to them, or to the Christians of the early ages. It no more regards any particular order of men, or particular time, than any particular country. No: It is of the most universal nature, respecting all times, and all persons, yea, and all things; not meats and drinks only, and things pertaining to the senses. The meaning is, "If any man," of whatever rank, station, circumstances, in any nation, in any age of the world, "will" effectually "come after me, let him deny himself" in all things; let him "take up his cross" of whatever kind; yea, and that "daily; and follow me."

In the meantime, I know of no writer in the English tongue who has described the nature of self-denial in plain and intelligible terms, such as lie level with common understandings, and applied it to those little particulars which daily occur in common life. A discourse of this kind is wanted still; and it is wanted the more, because in every stage of the spiritual life, although there is a variety of particular hinderances of our attaining grace or growing therein, yet are all resolvable into these general ones, either we do not deny ourselves, or we do not take up our cross. In order to supply this defect in some degree, I shall endeavour to show, First, what it is for a man to deny himself, and what to take up his cross; and, Secondly, that if a man be not fully Christ's disciple, it is always owing to the want of this.

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."

2. But see that the manner also wherein you speak be according to the Gospel of Christ. Avoid everything in look, gesture, word, and tone of voice, that savors of pride or self-sufficiency. Studiously avoid everything magisterial or dogmatical, everything that looks like arrogance or assuming. Beware of the most distant approach to disdain, overbearing, or contempt. With equal care avoid all appearance of anger; and though you use great plainness of speech, yet let there be no reproach, no railing accusation, no token of any warmth but that of love. Above all, let there be no shadow of hate or ill-will, no bitterness or sourness of expression; but use the air and language of sweetness, as well as gentleness, that all may appear to flow from love in the heart. And yet this sweetness need not hinder your speaking in the most serious and solemn manner; as far as may be, in the very words of the oracles of God (for there are none like them,) and as under the eye of Him who is coming to judge the quick and dead. 3. If you have not an opportunity of speaking to him in person, or cannot have access, you may do it by a messenger; by a common friend, in whose prudence, as well as uprightness, you can thoroughly confide. Such a person, speaking in your name, and in the spirit and manner above described, may answer the same end, and, in a good degree, supply your lack of service. Only beware you do not feign the want of opportunity, in order to shun the cross; neither take it for granted that you cannot have access, without ever making the trial. Whenever you can speak in your own person, it is far better. But you should rather do it by another, than not at all: This way is better than none.

1. Our Lord, having finished the beautiful parable of the Prodigal Son, which he had particularly addressed to those who murmured at his receiving publicans and sinners, adds another relation of a different kind, addressed rather to the children of God. "He said unto his disciples," not so much to the scribes and Pharisees to whom he had been speaking before, "There was a certain rich man, who had a steward, and he was accused to him of wasting his goods. And calling him, he said, Give an account of thy stewardship, for thou canst be no longer steward." (Luke 16:1, 2.) After reciting the method which the bad steward used to provide against the day of necessity, our Saviour adds, "His lord commended the unjust steward" namely, in this respect, that he used timely precaution; and subjoins this weighty reflection, "The children of this world are wiser in their generation than the children of light:" (Luke 16:8:) Those who seek no other portion than this world "are wiser" (not absolutely; for they are one and all the veriest fools, the most egregious madmen under heaven; but, "in their generation," in their own way; they are more consistent with themselves; they are truer to their acknowledged principles; they more steadily pursue their end) "than the children of light;" than they who see "the light of the glory of God in the face of Jesus Christ." Then follow the words above recited: "And I," the only-begotten Son of God, the Creator, Lord, and Possessor of heaven and earth and all that is therein; the Judge of all, to whom ye are to "give an account of your stewardship," when ye "can be no longer stewards;" "I say unto you," learn in this respect, even of the unjust steward, "make yourselves friends," by wise, timely precaution, "of the mammon of unrighteousness." "Mammon" means riches or money. It is termed "the mammon of unrighteousness," because of the unrighteous manner wherein it frequently procured, and wherein even that which was honestly procured is generally employed. "Make yourselves friends" of this, by doing all possible good, particularly to the children of God; "that, when ye fail," when ye return to dust, when ye have no more place under the sun, those of them who are gone before "may receive you," may welcome you, into the "everlasting habitations."

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.

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

The Good Steward "Give an account of thy stewardship; for thou mayest be no longer steward." Luke 16:2. 1. The relation which man bears to God, the creature to his Creator, is exhibited to us in the oracles of God under various representations. Considered as a sinner, a fallen creature, he is there represented as a debtor to his Creator. He is also frequently represented as a servant, which indeed is essential to him as a creature; insomuch that this appellation is given to the Son of God when, in His state of humiliation, he "took upon Him the form of a servant, being made in the likeness of men." 2. But no character more exactly agrees with the present state of man, than that of a steward. Our blessed Lord frequently represents him as such; and there is a peculiar propriety in the representation. It is only in one particular respect, namely, as he is a sinner, that he is styled a debtor; and when he is styled a servant, the appellation is general and indeterminate: But a steward is a servant of a particular kind; such a one as man is in all respects. This appellation is exactly expressive of his situation in the present world; specifying what kind of servant he is to God, and what kind of service his Divine Master expects from him. It may be of use, then, to consider this point thoroughly, and to make our full improvement of it. In order to this, let us, First, inquire, in what respects we are now God's stewards. Let us, Secondly, observe, that when he requires our souls of us, we "can be no longer stewards." It will then only remain, as we may, in the third place, observe, to "give an account of our stewardship."

10. What then can we say to an ingenious man, who has lately made a discovery, that disembodied spirits have not only no senses (not even sight or hearing,) but no memory or understanding; no thought or perception; not so much as a consciousness of their own existence! that they are in a dead sleep from death to the resurrection! Consanguineus lethi sopor indeed! Such a sleep we may call "a near kinsman of death," if it be not the same thing. What can we say, but that ingenious men have strange dreams; and these they sometimes mistake for realities 11. But to return. As the soul will retain its understanding and memory, notwithstanding the dissolution of the body, so undoubtedly the will, including all the affections, will remain in its full vigour. If our love or anger, our hope or desire, perish, it is only with regard to those whom we leave behind. To them it matters not, whether they were the objects of our love or hate, of our desire or aversion. But in separate spirits themselves we have no reason to believe that any of these are extinguished. It is more probable, that they work with far greater force, than while the soul was clogged with flesh and blood. 12. But although all these, although both our knowledge and senses, our memory and understanding, together with our will, our love, hate, and all our affections, remain after the body is dropped off; yet, in this respect, they are as though they were not we are no longer stewards of them. The things continue, but our stewardship does not: We no more act in that capacity. Even the grace which was formerly entrusted with us, in order to enable us to be faithful and wise stewards, is now no longer entrusted for that purpose. The days of our stewardship are ended.

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

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

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.

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!

On The Death of The Rev. Mr. George Whitefield Preached at the Chapel in Tottenham-Court Road on Sunday, November 18, 1770 and at the Tabernacle, near Moorfields, on Friday, November 23, 1770. "Let me die the death of the righteous, and let my last end be like his!" Num. 23:10. 1. "Let my last end be like his!" How many of you join in this wish Perhaps there are few of you who do not, even in this numerous congregation! And O that this wish may rest upon your minds! that it may not die away till your souls also are lodged "where the wicked cease from troubling, and where the weary are at rest!" 2. An elaborate exposition of the text will not be expected on this occasion. It would detain you too long from the sadly-pleasing thought of your beloved brother, friend, and pastor; yea, and father too: for how many are here whom he hath "begotten in the Lord!" Will it not, then, be more suitable to your inclinations, as well as to this solemnity, directly to speak of this man of God, whom you have so often heard speaking in this place the end of whose conversation ye know, "Jesus Christ, the same yesterday, and to-day, and for ever." And may we not, I. Observe a few particulars of his life and death II. Take some view of his character and, III. Inquire how we may improve this awful providence, his sudden removal from us 1. We may, in the first place, observe a few particulars of his life and death. He was born at Gloucester, in December, 1714, and put to a grammar-school there, when about twelve years old. When he was seventeen, he began to be seriously religious, and served God to the best of his knowledge. About eighteen he removed to the University, and was admitted at Pembroke College in Oxford; and about a year after he became acquainted with the Methodists (so called), whom from that time he loved as his own soul.

III. But how shall we improve this awful providence This is the third thing which we have to consider. And the answer to this important question is easy (may God write it in all our hearts!). By keeping close to the grand doctrines which he delivered; and by drinking into his spirit. 1. And, first, let us keep close to the grand scriptural doctrines which he everywhere delivered. There are many doctrines of a less essential nature, with regard to which even the sincere children of God (such is the present weakness of human understanding) are and have been divided for many ages. In these we may think and let think; we may "agree to disagree." But, meantime, let us hold fast the essentials of "the faith which was once delivered to the saints;" and which this champion of God so strongly insisted on, at all times, and in all places! 2. His fundamental point was, "Give God all the glory of whatever is good in man;" and, "In the business of salvation, set Christ as high and man as low as possible." With this point, he and his friends at Oxford, the original Methodists, so called, set out. Their grand principle was, there is no power (by nature) and no merit in man. They insisted, all power to think, speak, or act aright, is in and from the Spirit of Christ; and all merit is (not in man, how high soever in grace, but merely) in the blood of Christ. So he and they taught: there is no power in man, till it is given him from above, to do one good work, to speak one good word, or to form one good desire. For it is not enough to say, all men are sick of sin: no, we are all "dead in trespasses and sins." It follows, that all the children of men are, "by nature, children of wrath." We are all "guilty before God," liable to death temporal and eternal.

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

9. Was not this the spirit of our dear friend And why should it not be ours O Thou God of love, how long shall Thy people be a by-word among the Heathen How long shall they laugh us to scorn, and say, "See how these Christians love one another!" When wilt Thou roll away our reproach Shall the sword devour for ever How long will it be ere Thou bid Thy people return from "following each other" Now, at least, "let all the people stand still, and pursue after their brethren no more!" But what ever others do, let all of us, my brethren, hear the voice of him that, being dead, yet speaks! Suppose ye hear him say, "Now, at least, be ye followers of me as I was of Christ! Let brother "no more lift up sword against brother, neither know ye war any more!" Rather put ye on, as the elect of God, bowels of mercies, humbleness of mild, brotherly kindness, gentleness, long- suffering, forbearing one another in love. Let the time past suffice for strife, envy, contention; for biting and devouring one another. Blessed be God, that ye have not long ago been consumed one of another! From henceforth hold ye the unity of the Spirit in the bond of peace." 10. O God, with Thee no word is impossible! Thou does whatsoever please Thee! O that Thou would cause the mantle of Thy prophet, whom Thou hast taken up, now to fall upon us that remain! "Where is the Lord God of Elijah" Let his spirit rest upon these Thy servants! Show Thou art the God that answers by fire! Let the fire of Thy love fall on every heart! And because we love Thee, let us love one another with a "love stronger than death!" Take away from us "all anger, and wrath, and bitterness; all clamor and evil speaking!" Let Thy Spirit so rest upon us, that from this hour we may be "kind to each other, tender-hearted, forgiving one another, even as God, for Christ's sake hath forgiven us!" Servant of God, well done! Thy glorious warfare's past; The battle's fought, the race is won, And thou art crown'd at last; Of all thy heart's desire Triumphantly possess'd, Lodged by the ministerial choir In thy Redeemer's breast. 2

4. The element of water, it is probable, was then mostly confined within the great abyss. In the new earth, (as we are informed by the Apostle, Rev. 21:1,) there will be "no more sea;" none covering as now the face of the earth, and rendering so large a part of it uninhabitable by man. Hence it is probable, there was no external sea in the paradisiacal earth; none, until the great deep burst the barriers which were originally appointed for it. Indeed there was not then that need of the ocean for navigation which there is now: For either, as the poet supposes, Omnis tuli omnia tellus; every country produced whatever was requisite either for the necessity or comfort of its inhabitants; or man, being then (as he will be again at the resurrection) equal to angels, was able to convey himself, at his pleasure, to any given distance; over and above that, those flaming messengers were always ready to minister to the heirs of salvation. But whether there was sea or not, there were rivers sufficient to water the earth, and make it very plenteous. These answered all the purposes of convenience and pleasure by Liquid lapse of murmuring stream; to which were added gentle, genial showers, with salutary mists and exhalations. But there were no putrid lakes, no turbid or stagnating waters; but only such as Bore imprest Fair nature's image on their placid breast. 5. The element of air was then always serene, and always friendly to man. It contained no frightful meteor, no unwholesome vapours, no poisonous exhalations. There were no tempests, but only cool and gentle breezes, genitabilis aura Favoni, fanning both man and beast, and wafting the fragrant odours on their silent wings. 6. The sun, the fountain of fire, Of this great world both eye and soul, was situated at the most exact distance from the earth, so as to yield a sufficient quantity of heat (neither too little nor too much) to every part of it. God had not yet Bid his angels turn askance This oblique globe. There was, therefore, then no country that groaned under The rage of Arctos, and eternal frost.

2. "Nay;" (says a bold man Mr. S - J -s., who has since personated a Christian, and so well that many think him one;) "God is not to blame for either the natural or moral evils that are in the world; for he made it as well as he could; seeing evil must exist in the very nature of things." It must, in the present nature of things, supposing man to have rebelled against God: But evil did not exist at all in the original nature of things. It was no more the necessary result of matter, than it was the necessary result of spirit. All things then, without exception, were very good. And how should they be otherwise There was no defect at all in the power of God, any more than in his goodness or wisdom. His goodness inclined him to make all things good; and this was executed by his power and wisdom. Let every sensible infidel, then, be ashamed of making such miserable excuses for his Creator. He needs none of us to make apologies, either for him or for his creation. "As for God, his way is perfect;" and such originally were all his works; and such they will be again, when "the Son of God" shall have "destroyed" all "the works of the devil." 3. Upon this ground, then, that "God made man upright," and every creature perfect in its kind, but that man "found out to himself many inventions" of happiness, independent on God; and that, by his apostasy from God, he threw not only himself, but likewise the whole creation, which was intimately connected with him, into disorder, misery, death; upon this ground, I say, we do not find it difficult to Justify the ways of God with men.

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

6. Indeed, if man were not free, he could not be accountable either for his thoughts, word, or actions. If he were not free, he would not be capable either of reward or punishment; he would be incapable either of virtue or vice, of being either morally good or bad. If he had no more freedom than the sun, the moon, or the stars, he would be no more accountable than them. On supposition that he had no more freedom than them, the stones of the earth would be as capable of reward, and as liable to punishment, as man: One would be as accountable as the other. Yea, and it would be as absurd to ascribe either virtue or vice to him as to ascribe it to the stock of a tree. 7. But to proceed: "Whom he did foreknow, them he did predestinate to be conformed to the image of his Son." This is the Second step: (To speak after the manner of men: For in fact, there is nothing before or after in God:) In other words, God decrees, from everlasting to everlasting, that all who believe in the Son of his love, shall be conformed to his image; shall be saved from all inward and outward sin, into all inward and outward holiness. Accordingly, it is a plain undeniable fact all who truly believe in the name of the Son of God do now "receive the end of their faith, the salvation of their souls;" and this in virtue of the unchangeable, irreversible, irresistible decree of God, "He that believeth shall be saved;" "he that believeth not, shall be damned." 8. "Whom he did predestinate, them he also called." This is the Third step: (Still remembering that we speak after the manner of men:) To express it a little more largely: According to his fixed decree, that believers shall be saved, those whom he foreknows as such, he calls both outwardly and inwardly, outwardly by the word of his grace, and inwardly by his Spirit. This inward application of his word to the heart, seems to be what some term "effectual calling:" And it implies, the calling them children of God; the accepting them "in the Beloved;" the justifying them "freely by his grace, through the redemption that is in Jesus Christ."

12. And could you take view of all those upon earth who are now sanctified, you would find no one of these had been sanctified till after he was called. He was first called, not only with an outward call, by the word and the messengers of God, but likewise with an inward call, by his Spirit applying his word, enabling him to believe in the only-begotten Son of God, and bearing testimony with his spirit that he was a child of God. And it was by this very means they were all sanctified. It was by a sense of the love of God shed abroad in his heart, that everyone of them was enabled to love God. Loving God, he loved his neighbor as himself, and had power to walk in all his commandments blameless. This is a rule which admits of no exception. God calls a sinner his own, that is, justifies him, before he sanctifies. And by this very thing, the consciousness of his favour, he works in him that grateful, filial affection, from which spring every good temper, and word, and work. 13. And who are they that are thus called of God, but those whom he had before predestinated, or decreed, to "conform to the image of his Son" This decree (still speaking after the manner of men) precedes every man's calling: Every believer was predestinated before he was called. For God calls none, but "according to the counsel of his will," according to this proqesis, or plan of acting, which he had laid down before the foundation of the world.

1. And, First, mankind in general have gained, by the fall of Adam, a capacity of attaining more holiness and happiness on earth than it would have been possible for them to attain if Adam had not fallen. For if Adam had not fallen, Christ had not died. Nothing can be more clear than this; nothing more undeniable: The more thoroughly we consider the point the more deeply shall we be convinced of it. Unless all the partakers of human nature had received that deadly wound in Adam, it would not have been needful for the Son of God to take our nature upon him. Do you not see that this was the very ground of his coming into the world "By one man sin entered into the world, and death by sin: And thus death passed upon all," through him in whom all men sinned. (Rom. 5:12.) Was it not to remedy this very thing that "the Word was made flesh," that "as in Adam all died, so in Christ all" might "be made alive" Unless, then, many had been made sinners by the disobedience of one, by the obedience of one many would not have been made righteous: (Rom. 5:19:) So there would have been no room for that amazing display of the Son of God's love to mankind: There would have been no occasion for his being "obedient unto death, even the death of the cross." It could not then have been said, to the astonishment of all the hosts of heaven "God so loved the world," yea, the ungodly world, which had no thought or desire of returning to him, "that he gave his Son" out of his bosom, his only-begotten Son, "to the end that whosoever believeth on him should not perish, but have everlasting life." Neither could we then have said,:God was in Christ reconciling the world to himself;" or, that he "made him to be sin," that is, a sin-offering, "for us, who knew no sin, that we might be made the righteousness of God through him." There would have been no such occasion for such "an Advocate with the Father," as "Jesus Christ the righteous;" neither for his appearing "at the right hand of God, to make intercession for us."

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

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

5. And as our faith both in God the Father and the Son, receives an unspeakable increase, if not its very being. from this grand event, as does also our love both of the Father and the Son; so does the love of our neighbour also, our benevolence to all mankind, which cannot but increase in the same proportion with our faith and love of God. For who does not apprehend the force of that inference drawn by the loving Apostle: "Beloved, if God so loved us, we ought also to love one another" If God SO loved us, observe, the stress of the argument lies on this very point: SO loved us, as to deliver up his only Son to die a cursed death for our salvation. Beloved, what manner of love is this wherewith God hath loved us; so as to give his only Son, in glory equal with the Father, in Majesty co-eternal What manner of love is this wherewith the only-begotten Son of God hath loved us so as to empty himself, as far as possible, of his eternal Godhead; as to divest himself of that glory which he had with the Father before the world began; as to take upon him the form of a servant, being found in fashion as a man; and then, to humble himself still further, "being obedient unto death, even the death of the cross!" If God SO loved us, how ought we to love one another! But this motive to brotherly love had been totally wanting if Adam had not fallen. Consequently, we could not then have loved one another in so high a degree as we may now. Nor could there have been that height and depth in the command of our blessed Lord, "As I have loved you, So love one another." 6. Such gainers may we be by Adam's fall, with regard both to the love of God and of our neighbour. But there is another grand point, which, though little adverted to, deserves our deepest consideration. By that one act of our first parent, not only "sin entered into the world," but pain also, and was alike the justice but the unspeakable goodness of God. For how much good does he continually bring out of this evil! How much holiness and happiness out of pain!

11. It is then we shall be enabled fully to comprehend, not only the advantages which accrue at the present time to the sons of men by the fall of their first parent, but the infinitely greater advantages which they may reap from it in eternity. In order to form some conception of this, we may remember the observation of the Apostle: As "one star differeth from another star in glory, so also is the resurrection of the dead." The most glorious stars will undoubtedly be those who are the most holy, who bear most of that image of God wherein they were created; the next in glory to these will be those who have been most abundant in good works; and next to them, those that have suffered most, according to the will of God. But what advantages, in every one of these respects, will the children of God receive in heaven, by God's permitting the introduction of pain upon earth in consequence of sin! By occasion of this they attained many holy tempers, which other- wise could have had no being; resignation to God; confidence in him, in times of trouble and danger; patience, meekness, gentleness, longsuffering, and the whole train of passive virtues: And on account of this superior holiness, they will then enjoy superior happiness. Again: Every one will then "receive his own reward, according to his own labour:" Every individual will be "rewarded according to his work." But the fall gave rise to innumerable good works, which could otherwise never have existed; such as ministering to the necessities of saints; yea, relieving the distressed in every kind: And hereby innumerable stars will be added to their eternal crown. Yet again: There will be an abundant reward in heaven for suffering as well as for doing the will of God: "These light affliction, which are but for a moment, work out for us a far more exceeding and eternal weight of glory." Therefore that event which occasioned the entrance of suffering into the world, has thereby occasioned to all the children of God an increase of glory to all eternity. For although the sufferings themselves will be at an end; although The pain of life shall then be o'er, The anguish and distracting care; There sighing grief shall weep no more; And sin shall never enter there;

Yet the joys occasioned thereby shall never end, but flow at God's right hand for evermore. 12. There is one advantage more that we reap from Adam's fall, which is not unworthy our attention. Unless in Adam all had died, being in the loins of their first parent, every descendant of Adam, every child of man, must have personally answered for himself to God. It seems to be a necessary consequence of this, that if he had once fallen, once violated any command of God, there would have been no possibility of his rising again; there was no help, but he must have perished without remedy. For that covenant knew not to show mercy: The word was, "The soul that sinneth, it shall die." Now who would not rather be on the footing he is now, under a covenant of mercy Who would wish to hazard a whole eternity upon one stake Is it not infinitely more desirable to be in a state wherein, though encompassed with infirmities, yet we do not run such a desperate risk, but if we fall, we may rise again wherein we may say, My trespass is grown up to heaven; But far above the skies, In Christ abundantly forgiven, I see thy mercies rise! 13. In Christ! Let me entreat every serious person once more to fix his attention here. All that has been said, all that can be said, on these subjects, centres in this point: The fall of Adam produced the death of Christ. Hear, O heavens, and give ear, O earth! Yea, Let earth and heaven agree, Angels and men be join'd, To celebrate with me The Saviour of mankind; To'adore the all-atoning Lamb, And bless the sound of Jesu's name! If God had prevented the fall of man, "the Word" had never been "made flesh;" nor had we ever "seen his glory, the glory as of the only-begotten of the Father." Those mysteries never had been displayed "which the" very "angels desire to look into." Methinks this consideration swallows up all the rest, and should never be out of our thoughts. Unless "by one man judgment had come upon all men to condemnation," neither angels nor men could ever have known "the unsearchable riches of Christ."

The Mystery of Iniquity "The mystery of iniquity doth already work." 2 Thess. 2:7. 1. Without inquiring how far these words refer to any particular event in the Christian Church, I would at present take occasion from them to consider that important question, In what manner the mystery of iniquity hath wrought among us till it hath well-nigh covered the whole earth. 2. It is certain that "God made man upright;" perfectly holy and perfectly happy: But by rebelling against God, he destroyed himself, lost the favour and the image of God, and entailed sin, with its attendant, pain, on himself and all his posterity. Yet his merciful Creator did not leave him in this helpless, hopeless state: He immediately appointed his Son, his well-beloved Son, "who is the brightness of his glory, the express image of his person," to be the Saviour of men; "the propitiation for the sins of the whole world;" the great Physician who, by his almighty Spirit, should heal the sickness of their souls, and restore them not only to the favour, but to "the image of God wherein they were created." 3. This great mystery of godliness began to work from the very time of the original promise. Accordingly, the Lamb being, in the purpose of God, "slain from the beginning of the world," from the same period his sanctifying Spirit began to renew the souls of men. We have an undeniable instance of this in Abel, who "obtained a testimony" from God "that he was righteous." (Heb. 11:4.) And from that very time all that were partakers of the same faith were partakers of the same salvation; were not only re-instated in the favour, but likewise restored to the image, of God. 4. But how exceeding small was the number of these even from the earliest ages! No sooner did "the sons of men multiply upon the face of the earth," than God, looking down from heaven, "saw that the wickedness of man was great in the earth;" so great that "every imagination of the thoughts of his heart was evil," only evil, and that "continually." (Gen. 6:1-5.) And so it remained, without any intermission, till God executed that terrible sentence, "I will destroy man whom I have created from the face of the earth." (Gen. 6:7.)

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

29. Has the case been altered since the Reformation Does "the mystery of iniquity" no longer work in the Church No: The Reformation itself has not extended to above one third of the Western Church: so that two thirds of this remain as they were; so do the Eastern, Southern, and Northern Churches. They are as full of heathenish, or worse than heathenish, abominations, as ever they were before. And what is the condition of the Reformed Churches It is certain that they were reformed in their opinions, as well as their modes of worship. But is not this all Were either their tempers or lives reformed Not at all. Indeed many of the Reformers themselves complained, that "the Reformation was not carried far enough." But what did they mean Why, that they did not sufficiently reform the rites and ceremonies of the Church. Ye fools and blind! to fix your whole attention on the circumstantials of religion! Your complaint ought to have been, the essentials of religion were not carried far enough! You ought vehemently to have insisted on an entire change of men's tempers and lives; on their showing they had "the mind that was in Christ," by "walking as he also walked." Without this, how exquisitely trifling was the reformation of opinions and rites and ceremonies! Now, let any one survey the state of Christianity in the Reformed parts of Switzerland; in Germany, or France; in Sweden, Denmark, Holland; in Great Britain and Ireland. How little are any of these Reformed Christians better than heathen nations! Have they more, (I will not say, communion with God, although there is no Christianity without it,) but have they more justice, mercy, or truth, than the inhabitants of China, or Indostan O no! we must acknowledge with sorrow and shame, that we are far beneath them! That we, who by thy Name are named, The heathens unbaptized out-sin!

32. From the preceding considerations we may learn the full answer to one of the grand objections of infidels against Christianity; namely, the lives of Christians. Of Christians, do you say I doubt whether you ever knew a Christian in your life. When Tomo Chachi, the Indian Chief, keenly replied to those who spoke to him of being a Christian, "Why, these are Christians at Savannah! These are Christians at Frederica!" the proper answer was, "No, they are not; they are no more Christians than you and Sinauky." "But are not those Christians in Canterbury, in London, in Westminster" No: no more than they are angels. None are Christians, but they that have the mind which was in Christ, and walk as he walked. "Why, if these only are Christians," said an eminent wit, "I never saw a Christian yet." I believe it: You never did; and, perhaps, you never will; for you will never find them in the grand or the gay world. The few Christians that are upon the earth, are only to be found where you never look for them. Never therefore, urge this objection more: Never object to Christianity the lives or tempers of Heathens. Though they are called Christians, the name does not imply the thing: They are as far from this as hell from heaven! 33. We may learn from hence, Secondly, the extent of the fall, the astonishing spread of original corruption. What among so many thousands, so many millions, is there "none righteous, no, not one" Not by nature. But including the grace of God, I will not say with the heathen poet, Rari quippe boni: numero vix sunt totidem, quot Thebarum portae, vel divitis ostia Nili. The following is Gifford's translation of this quotation from Juvenal: The good are few! "the valued file" Scarce pass the gates of Thebes, the mouths of Nile. Edit.

The End of Christ's Coming "For this purpose was the Son of God manifested, that he might destroy the works of the devil." 1 John 3:8. 1. Many eminent writers, heathen as well as Christian, both in earlier and later ages, have employed their utmost labour and art in painting the beauty of virtue. And the same pains they have taken to describe, in the liveliest colours, the deformity of vice; both of vice in general, and of those particular vices which were most prevalent in their respective ages and countries. With equal care they have placed in a strong light the happiness that attends virtue, and the misery which usually accompanies vice, and always follows it. And it may be acknowledged, that treatises of this kind are not wholly without their use. Probably hereby some, on the one hand, have been stirred up to desire and follow after virtue; and some, on the other hand, checked in their career of vice, perhaps reclaimed from it, at least for a season. But the change effected in men by these means is seldom either deep or universal: Much less is it durable; in a little space it vanishes away as the morning cloud. Such motives are far too feeble to overcome the numberless temptations that surround us. All that can be said of the beauty and advantage of virtue, and the deformity and ill effects of vice, cannot resist, and much less overcome and heal, one irregular appetite or passion. All these fences and their whole array, One cunning bosom-sin sweeps quite away. 2. There is, therefore, an absolute necessity, if ever we would conquer vice, or steadily persevere in the practice of virtue, to have arms of a better kind than these; otherwise, we may see what is right, but we cannot attain it. Many of the men of reflection among the very Heathens were deeply sensible of this. The language of their heart was that of Medea: Video meliora, proboque; Detertiora sequor:

How exactly agreeing with the words of the Apostle: (Personating a man convinced of sin, but not yet conquering it:) "The good that I would, I do not; but the evil I would not, that I do!" The impotence of the human mind, even the Roman philosopher could discover: "There is in every man," says he, "this weakness;" (he might have said, this sore disease;) "gloriae sitis, thirst for glory. Nature points out the disease; but nature shows us no remedy." 3. Nor is it strange, that though they sought for a remedy, yet they found none. For they sought it where it never was and never will be found, namely, in themselves; in reason, in philosophy: Broken reeds, bubbles, smoke! They did not seek it in God, in whom alone it is possible to find it. In God! No; they totally disclaim this; and that in the strongest terms. For although Cicero, one of their oracles, once stumbled upon that strange truth, Nemo unquam vir magnus sine afflatu divino fuit, "There never was any great man who was not divinely inspired;" yet in the very same tract he contradicts himself, and totally overthrows his own assertion, by asking, Quis pro virtute aut sapientia gratias dedit Deis unquam "Who ever returned thanks to God for his virtue or wisdom" The Roman poet is, if possible, more express still; who, after mentioning several outward blessings, honestly adds, Haec satis est orare Jovem, qui donat et aufert; Det vitam, det opes: aequum mi animum ipse parabo. We ask of God, what we can give or take, Life, wealth; but virtuous I myself will make. 4. The best of them either sought virtue partly from God and partly from themselves, or sought it from those gods who were indeed but devils, and so not likely to make their votaries better than themselves. So dim was the light of the wisest of men, till "life and immortality were brought to light by the gospel;" till "the Son of God was manifested to destroy the works of the devil!" But what are "the works of the devil," here mentioned How was "the Son of God manifested" to destroy them And how, in what manner, and by what steps, does he actually "destroy" them These three very important points we may consider in their order.

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

9. "Having great wrath," and perhaps envy, at the happiness of the creatures whom God had newly created, it is not strange that he should desire and endeavour to deprive them of it. In order to this, he concealed himself in the serpent, who was the most subtle, or intelligent, of all the brute creatures; and, on that account, the least liable to raise suspicion. Indeed, some have (not improbably) supposed that the serpent was then endued with reason and speech. Had not Eve known he was so, would she have admitted any parley with him Would she not have been frightened rather than deceived as the Apostle observes she was. To deceive her, Satan mingled truth with falsehood: "Hath God said, Ye may not eat of every tree of the garden" and soon after persuaded her to disbelieve God, to suppose his threatening should not be fulfilled. She then lay open to the whole temptation: To "the desire of the flesh;" for the tree was "good for food:" To "the desire of the eyes;" for it was "pleasant to the eyes:" And to "the pride of life;" for it was "to be desired to make one wise," and consequently honoured. So unbelief begot pride: She thought herself wiser than God; capable of finding a better way to happiness than God had taught her. It begot self-will: She was determined to do her own will, not the will of Him that made her. It begot foolish desires; and completed all by outward sin: "She took of the fruit, and did eat."

10. She then "gave to her husband, and he did eat." And in that day, yea, that moment, he died! The life of God was extinguished in his soul. The glory departed from him. He lost the whole moral image of God, righteousness and true holiness. He was unholy; he was unhappy; he was full of sin; full of guilt and tormenting fears. Being broke off from God, and looking upon him now as an angry Judge, "he was afraid." But how was his understanding darkened, to think he could "hide himself from the presence of the Lord among the trees of the garden!" Thus was his soul utterly dead to God! And in that day his body likewise began to die, became obnoxious to weakness, sickness, pain; all preparatory to the death of the body, which naturally led to eternal death. II. Such are "the works of the devil;" sin and its fruits; considered in their order and connexion. We are, in the Second place, to consider how the Son of God was manifested in order to destroy them. 1. He was manifested as the only-begotten Son of God, in glory equal with the Father, to the inhabitants of heaven before and at the foundation of the world. These "morning stars sang together," all these "sons of God shouted for joy," when they heard him pronounce, "Let there be light; and there was light;" when he "spread the north over the empty space," and "stretched out the heavens as a curtain." Indeed, it was the universal belief of the ancient Church, that God the Father none hath seen, nor can see; that from all eternity He hath dwelt in light unapproachable; and it is only in and by the Son of his love that he hath, at any time, revealed himself to his creatures.

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

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

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

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

4. Then error, pain, and all bodily infirmities cease: All these are destroyed by death. And death itself, "the last enemy" of man, shall be destroyed at the resurrection. The moment that we hear the voice of the archangel and the trump of God, "then shall be fulfilled the saying that is written, Death is swallowed up in victory." "This corruptible" body "shall put on incorruption; this mortal" body "shall put on immortality;" and the Son of God, manifested in the clouds of heaven, shall destroy this last work of the devil! 5. Here then we see in the clearest, strongest light, what is real religion: A restoration of man by Him that bruises the serpent's head Gen. 3:15, to all that the old serpent deprived him of; a restoration not only to the favour but likewise to the image of God, implying not barely deliverance from sin, but the being filled with the fullness of God. It is plain, if we attend to the preceding considerations, that nothing short of this is Christian religion. Every thing else, whether negative or external, is utterly wide of the mark. But what a paradox is this! How little is it understood in the Christian world; yea, in this enlightened age, wherein it is taken for granted, the world is wiser than ever it was from the beginning! Among all our discoveries, who has discovered this How few either among the learned or unlearned! And yet, if we believe the Bible, who can deny it Who can doubt of it It runs through the Bible from the beginning to the end, in one connected chain; and the agreement of every part of it, with every other, is, properly, the analogy of faith. Beware of taking any thing else, or anything less than this, for religion! Not any thing else: Do not imagine an outward form, a round of duties, both in public and private, is religion! Do not suppose that honesty, justice, and whatever is called morality, (though excellent in its place,) is religion! And least of all dream that orthodoxy, right opinion, (vulgarly called faith,) is religion. Of all religious dreams, this is the vainest; which takes hay and stubble for gold tried in the fire!

6. O do not take any thing less than this for the religion of Jesus Christ! Do not take part of it for the whole! What God hath joined together, put not asunder! Take no less for his religion, than the "faith that worketh by love;" all inward and outward holiness. Be not content with any religion which does not imply the destruction of all the works of the devil; that is, of all sin. We know, weakness of understanding, and a thousand infirmities, will remain, while this corruptible body remains; but sin need not remain: This is that work of the devil, eminently so called, which the Son of God was manifested to destroy in this present life. He is able, he is willing, to destroy it now, in all that believe in him. Only be not straitened in your own bowels! Do not distrust his power, or his love! Put his promise to the proof! He hath spoken: And is he not ready likewise to perform Only "come boldly to the throne of grace," trusting in his mercy; and you shall find, "He saveth to the uttermost all those that come to God through him!"

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

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

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."

1. It must be allowed, that there is a considerable difficulty in performing this in a right manner: Although, at the same time, it is far less difficult to some than it is to others. Some there are who are particularly qualified for it, whether by nature, or practice, or grace. They are not encumbered either with evil shame, or that sore burden, the fear of man: They are both ready to undertake this labour of love, and skilful in performing it. To these, therefore, it is little or no cross; nay, they have a kind of relish for it, and a satisfaction therein, over and above that which arises from a consciousness of having done their duty. But be it a cross to us, greater or less, we know that hereunto we are called. And be the difficulty ever so great to us, we know in whom we have trusted; and that he will surely fulfil his word, "As thy day, so shall thy strength be." 2. In what manner, then, shall we reprove our brother, in order that our reproof may be most effectual Let us first of all take care that whatever we do may be done in "the spirit of love;" in the spirit of tender good-will to our neighbour; as for one who is the son of our common Father, and one for whom Christ died, that he might be a partaker of salvation. Then, by the grace of God, love will beget love. The affection of the speaker will spread to the heart of the hearer; and you will find, in due time, that your labour hath not been in vain in the Lord.

11. But here let me guard you against one mistake. It passes for an indisputable maxim, "Never attempt to reprove a man when he is intoxicated with drink." Reproof, it is said, is then thrown away, and can have no good effect. I dare not say so. I have seen not a few clear instances of the contrary. Take one: Many years ago, passing by a man in Moorfields, who was so drunk he could hardly stand, I put a paper into his hand. He looked at it, and said, "A Word A Word to a Drunkard, that is me, Sir, Sir! I am wrong, I know I am wrong, pray let me talk a little with you." He held me by the hand a full half-hour: And I believe he got drunk no more. 12. I beseech you, brethren, by the mercies of God, do not despise poor drunkards! Have compassion on them! Be instant with them in season and out of season! Let not shame, or fear of men prevent your pulling these brands out of the burning: Many of them are self-condemned: Nor do they not discern the evil plight That they are in; but they despair; they have no hope of escaping out of it; and they sink into it still deeper, because none else has any hope for them! "Sinners of every other sort," said a venerable old Clergyman, "have I frequently known converted to God. But an habitual drunkard I have never known converted." But I have known five hundred, perhaps five thousand. Ho! Art thou one who readest these words Then hear thou the words of the Lord! I have a message from God unto thee, O sinner! Thus saith the Lord, Cast not away thy hope. I have not forgotten thee. He that tells thee there is no help is a liar from the beginning. Look up! Behold the Lamb of God, who taketh away the sin of the world! This day is salvation come to thy soul: Only see that thou despise not him that speaketh! Just now he saith unto thee: "Son, be of good cheer! Thy sins are forgiven thee!"

5. But how then came it to pass, that those who were so sharp-sighted in other things, who could "discern the face of the sky," were not able to discern those signs which indicated the coming of the Messiah They could not discern them, not for want of evidence this was full and clear, but for want of integrity in themselves; because they were a "wicked and adulterous generation;" because the perverseness of their hearts spread a cloud over their understanding. Therefore, although the Sun of Righteousness shone bright, yet they were insensible of it. They were not willing to be convinced: Therefore they remained in ignorance. The light was sufficient; but they shut their eyes, that they might not see it: so that they were without excuse, till vengeance came upon them to the uttermost. II. 1. We are in the Second place, to consider what are the times which we have reason to believe are now at hand And how is it that all who are called Christians, do not discern the signs of these times The times which we have reason to believe are at hand, (if they are not already begun,) are what many pious men have termed, the time of "the latter-day glory;" meaning the time wherein God would gloriously display his power and love, in the fulfilment of his gracious promise that "the knowledge of the Lord shall cover the earth, as the waters cover the sea."

From hence we may learn, Secondly, a lesson of faith, of confidence in God. A full conviction of our own ignorance may teach us a full trust in his wisdom. It may teach us (what is not always so easy as one would conceive it to be) to trust the invisible God farther than we can see him! It may assist us in learning that difficult lesson, to "cast down" our own "imaginations" (or reasonings rather, as the word properly signifies), to "cast down every high thing that exalteth itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ." There are at present two grand obstructions to our forming a right judgment of the dealings of God with respect to men. The one is, there are innumerable facts relating to every man which we do not and cannot know. They are, at present, hid from us, and covered from our search by impenetrable darkness. The other is, we cannot see the thoughts of men, even when we know their actions. Still we know not their intentions; and without this we can but ill judge of their outward actions. Conscious of this, "judge nothing before the time" concerning his providential dispensations; till he shall bring to light "the hidden things of darkness," and manifest "the thoughts and intent of the heart." From a consciousness of our ignorance we may learn, Thirdly, a lesson of resignation. We may be instructed to say at all times and in all instances, "Father, not as I will; but as thou wilt." This was the last lesson which our blessed Lord (as man) learnt while he was upon earth. He could go no higher than, "Not as I will, but as thou wilt," till he bowed his head and gave up the ghost. Let us also herein be made conformable to his death, that we may know the full "power of his resurrection!" Preached at Bristol, March 5, 1784

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

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. Let us begin with the first verse, wherein St. Paul makes use of the word. It is the tenth verse of the first chapter of his First Epistle to the Corinthians. The Words are, "I beseech you, brethren, by the name of the Lord Jesus, that ye all speak the same thing, and that there be no schisms" ( the original word is scismata) "among you." Can anything be more plain than that the schisms here spoken of, were not separations from, but divisions in, the Church of Corinth Accordingly, it follows, "But that ye be perfectly united together, in the same mind and in the same judgment." You see here, that an union in mind and judgment was the direct opposite to the Corinthian schism. This, consequently, was not a separation from the Church or Christian society at Corinth' but a separation in the Church; a disunion in mind and judgment, (perhaps also affection,) among those who, notwithstanding this, continued outwardly united as before. 3. Of what nature this schism at Corinth was, is still more clearly determined (if anything can be more clear) by the words that immediately follow: "Now this I say," this is the schism of which I speak; you are divided into separate parties; some of you speaking in favor of one, some of another preacher, "Every one of you saith," (verse 12,) " I am of Paul, and I of Apollos, and I of Cephas," or Peter. Who then does not see that the schism for which the Apostle here reproves the Corinthians is neither more nor less than the splitting into several parties, as they gave the preference to one or another preacher And this species of schism there will be occasion to guard against in every religious community.

3. The highest perfection which man can attain, while the soul dwells in the body, does not exclude ignorance, and error, and a thousand other infirmities. Now, from wrong judgments, wrong words and actions will often necessarily flow: And, in some cases, wrong affections also may spring from the same source. I may judge wrong of you: I may think more or less highly of you than I ought to think; and this mistake in my judgment may not only occasion something wrong in my behaviour, but it may have a still deeper effect; it may occasion something wrong in my affection. From a wrong apprehension, I may love and esteem you either more or less than I ought. Nor can I be freed from a likableness to such a mistake while I remain in a corruptible body. A thousand infirmities, in consequence of this, will attend my spirit, till it returns to God who gave it. And, in numberless instances, it comes short of doing the will of God, as Adam did in paradise. Hence the best of men may say from the heart, "Every moment, Lord, I need The merit of thy death, for innumerable violations of the Adamic as well as the angelic law." It is well, therefore, for us, that we are not now under these, but under the law of love. "Love is" now "the fulfilling of the law," which is given to fallen man. This is now, with respect to us, "the perfect law." But even against this, through the present weakness of our understanding, we are continually liable to transgress. Therefore every man living needs the blood of atonement, or he could not stand before God.

5. Why should you be averse to universal holiness, the same thing under another name Why should you entertain any prejudice against this, or look upon it with apprehension whether you understand by that term the being inwardly conformed to the whole image and will of God, or an outward behaviour in every point suitable to that conformity. Can you conceive anything more amiable than this anything more desirable Set prejudice aside, and surely you will desire to see it diffused over all the earth. 6. Is perfection (to vary the expression) the being "sanctified throughout in spirit, soul, and body" What lover of God and man can be averse to this, or entertain frightful apprehension of it Is it not, in your best moments, your desire to be all of a piece all consistent with yourself all faith, all meekness, and all love And suppose you were once possessed of this glorious liberty, would not you wish to continue therein to be preserved "blameless unto the coming of our Lord Jesus Christ" 7. For what cause should you that are children of God be averse to, or afraid of, presenting yourselves, your souls and bodies, as a living sacrifice, holy, acceptable to God to God your Creator, your Redeemer, your Sanctifier Can anything be more desirable than this entire self-dedication to him And is it not your wish that all mankind should unite in this "reasonable service" Surely no one can be averse to this, without being and enemy to all mankind. 8. And why should you be afraid of, or averse to, what is naturally implied in this; namely, the offering up all our thoughts, and words, and actions, as a spiritual sacrifice to God, acceptable to him through the blood and intercession of his well-beloved Son. Surely you cannot deny that this is good and profitable to men, as well as pleasing to God. Should you not then devoutly pray that both you and all mankind may thus worship him in spirit and in truth

5. The recapitulation begins, (1 John 5:18,) "We know that he who is born of God," who sees and loves God, "sinneth not," so long as this loving faith abideth in him. "We know we are of God;" children of God, by the witness and the fruit of the Spirit; "and the whole world," all who have not the Spirit, "lieth in the wicked one." They are, and live, and dwell in him, as the children of God do in the Holy One. "We know that the Son of God is come, and hath given us" a spiritual "understanding, that we may know the true One," the faithful and true witness. "And we are in the true One," as branches in the vine. "This is the true God, and eternal life." In considering these important words, we may inquire, I. How is he the true God II. How is he eternal life I shall then, III. Add a few inferences. I. 1. And, First, we may inquire, How is he the true God He is "God over all, blessed for ever." "He was with God," with God the Father, "from the beginning," from eternity, "and was God. He and the Father are One;" and, consequently, "he thought it not robbery to be equal with God." Accordingly, the inspired writers give him all the titles of the most high God. They call him over and over, by the incommunicable name, JEHOVAH, never given to any creature. They ascribe to him all the attributes and all the works of God. So that we need not scruple to pronounce him, "God of God, Light of Light, very God of very God: In glory equal with the Father, in majesty co-eternal."

"Yes," says Sir Isaac Newton, "the sun, moon, and all the heavenly bodies, do move, do gravitate, toward each other." Gravitate. What is that "Why, they all attract each other, in proportion to the quantity of matter they contain." "Nonsense all over," says Mr. Hutchinson; "jargon, self-contradiction! Can anything act where it is not No; they are continually impelled toward each other." Impelled! by what "By the subtle matter, the ether, or electric fire." But remember! be it ever so subtle, it is matter still: Consequently, it is as inert in itself as either sand or marble. It cannot therefore move itself; but probably it is the first material mover, the main spring whereby the Creator and Preserver of all things is pleased to move the universe. 7. The true God is also the Redeemer of all the children of men. It pleased the Father to lay upon him the iniquities of us all, that by the one oblation of himself once offered, when he tasted death for every man, he might make a full and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. 8. Again: The True God is the Governor of all things: "His kingdom ruleth over all." The government rests upon his shoulder, throughout all ages. He is the Lord and Disposer of the whole creation, and every part of it. And in how astonishing a manner does he govern the world! How far are his ways above human thought! How little do we know of his methods of government! Only this we know, Ita praesides singulis sicut universis, et universis sicut singulis! "Thou presidest over each creature, as if it were the universe, and over the universe, as over each individual creature." Dwell a little upon this sentiment: What a glorious mystery does it contain! It is paraphrased in the words recited above: FATHER, how wide thy glories shine! Lord of the universe, and mine: Thy goodness watches over the whole, As all the world were but one soul; Yet keeps my every sacred hair, As I remain'd thy single care!

9. And yet there is a difference, as was said before, in his providential government over the children of men. A pious writer observes, There is a three-fold circle of divine providence. The outermost circle includes all the sons of men; Heathens, Mahometans, Jews, and Christians. He causeth his sun to rise upon all. He giveth them rain and fruitful seasons. He pours ten thousand benefits upon them, and fills their hearts with food and gladness. With an interior circle he encompasses the whole visible Christian Church, all that name the name of Christ. He has an additional regard to these, and a nearer attention to their welfare. But the innermost circle of his providence encloses only the invisible Church of Christ: all real Christians, wherever dispersed in all corners of the earth; all that worship God (whatever denomination they are of) in spirit and in truth. He keeps these as the apple of an eye: He hides them under the shadow of his wings. And it is to these in particular that our Lord says, "Even the hairs of your head are all numbered." 10. Lastly, being the true God, he is the End of all things; according to that solemn declaration of the Apostle: (Rom. 11:36:) "Of him, and through him, and to him, are all things: "Of him, as the Creator, through him, as the Sustainer and Preserver; and to him, as the ultimate End of all. II. In all these senses Jesus Christ is the true God. But how is he eternal life 1. The thing directly intended in this expression is not, that he will be eternal life: Although this is a great and important truth, and never to be forgotten. "He is the Author of eternal salvation to all them that obey him." He is the Purchaser of that "crown of life" which will be given to all that are "faithful unto death;" and he will be the soul of all their joys to all the saints in glory. The flame of angelical love Is kindled at Jesus's face; And all the enjoyment above Consists in the rapturous gaze!

2. The thing directly intended is not, that he is the resurrection; although this also is true, according to his own declaration, "I am the resurrection and the life:" Agreeable to which are St. Paul's words: "As in Adam all died, even so in Christ shall all be made alive." So that we may well say, "Blessed be the God and Father of our Lord Jesus Christ, who... hath begotten us again unto a lively hope by the resurrection of Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away." 3. But waiving what he will be hereafter, we are here called to consider what he is now. He is now the life of everything that lives, in any kind or degree. He is the Source of the lowest species of life, that of vegetables, as being the Source of all the motion on which vegetation depends. He is the Fountain of the life of animals; the Power by which the heart beats, and the circulating juices flow. He is the Fountain of all the life which man possesses in common with other animals. And if we distinguish the rational from the animal life, he is the Source of this also. 4. But how infinitely short does all this fall of the life which is here directly intended, and of which the Apostle speaks so explicitly in the preceding verses! (1 John 5:11, 12:) "This is the testimony, that God hath given us eternal life; and this life is in his Son. He that hath the Son hath life," the eternal life here spoken of, "and he that hath not the Son" of God "hath not" this "life." As if he had said, "This is the sum of the testimony which God hath testified of his Son, that God hath given us, not only a title to, but the real beginning of, eternal life: And this life is purchased by, and treasured up in, his Son; who has all the springs and the fullness of it in himself, to communicate to his body, the Church."

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

6. We learn hence, Fourthly, that every Christian is happy; and that he who is not happy is not a Christian. If, as was observed above, religion is happiness, everyone that has it must be happy. This appears from the very nature of the thing: For if religion and happiness are in fact the same, it is impossible that any man can possess the former, without possessing the latter also. He cannot have religion without having happiness; seeing they are utterly inseparable. And it is equally certain, on the other hand, that he who is not happy is not a Christian; Seeing if he was a real Christian, he could not but be happy. But I allow an exception here in favour of those who are under violent temptation; yea, and of those who are under deep nervous disorders, which are, indeed, a species of insanity. The clouds and darkness which then overwhelm the soul suspend its happiness; especially if Satan is permitted to second those disorders by pouring in his fiery darts. But, excepting these cases, the observation will hold, and it should be well attended to, Whoever is not happy, yea, happy in God, is not a Christian.

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

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

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

28. But whatever others do, whether they will hear, or whether they will forbear, hear this, all ye that are called Methodists! However importuned or tempted thereto, have no friendship with the world. Look round, and see the melancholy effects it has produced among your brethren! How many of the mighty are fallen! How many have fallen by this very thing! They would take no warning: They would converse, and that intimately, with earthly-minded men, till they "measured back their steps to earth again!" O "come out from among them!" from all unholy men, however harmless they may appear; "and be ye separate:" At least so far as to have no intimacy with them. As your "fellowship is with the Father, and with his Son Jesus Christ;" so let it be with those, and those only, who at least seek the Lord Jesus Christ in sincerity. So "shall ye be," in a peculiar sense, "my sons and my daughters, saith the Lord Almighty."

2. But this interpretation is totally foreign to the design of the Apostle, who is not here speaking of this or that church, but on quite another subject. Neither did the Apostle himself or any of his brethren draw any such inference from the words. Had they done so it would have been a flat contradiction both to the example and precept of their Master. For although the Jewish church was then full as unclean, as unholy, both inwardly and outwardly, as any Christian Church now upon earth, yet our Lord constantly attended the service of it. And he directed his followers in this, as in every other respect, to tread in his steps. This is clearly implied in that remarkable passage: "The scribes and Pharisees sit in Moses' seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: For they say and do not." (Matt. 23:2, 3.) Even though they themselves say and do not, though their lives contradict their doctrines, though they were ungodly men, yet our Lord here not only permits but requires his disciples to hear them. For he requires them to "observe and do what they say." But this could not be if they did not hear them. Accordingly the apostles, as long as they were at Jerusalem, constantly attended the public service. Therefore it is certain these words have no reference to a separation from the Established Church.

8. Here is the sum of this prohibition to have any more intercourse with unholy men than is absolutely necessary. There can be no profitable fellowship between the righteous and the unrighteous; as there can be no communion between light and darkness, whether you understand this of natural or of spiritual darkness. As Christ can have no concord with Belial; so a believer in him can have no concord with an unbeliever. It is absurd to imagine that any true union or concord should be between two persons, while one of them remains in darkness, and the other walks in the light. They are subjects, not only of two separate, but of two opposite kingdoms. They act upon quite different principles; they aim at quite different ends. It will necessarily follow, that frequently, if not always, they will walk in different paths. How can they walk together, till they are agreed until they both serve either Christ or Belial 9. And what are the consequences of our not obeying this direction Of our not coming out from among unholy men Of not being separate from them, but contracting or continuing a familiar intercourse with them It is probable it will not immediately have any apparent, visible ill consequences. It is hardly to be expected, that it will immediately lead us into any outward sin. Perhaps it may not presently occasion our neglect of any outward duty. It will first sap the foundations of our religion: It will, by little and little damp our zeal for God; it will gently cool that fervency of spirit which attended our first love. If they do not openly oppose anything we say or do, yet their very spirit will, by insensible degrees, affect our spirit, and transfuse into it the same lukewarmness and indifference toward God and the things of God. It will weaken all the springs of our soul, destroy the vigour of our spirit, and cause us more and more to slacken our pace in running the race that is set before us.

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

14. Ye shall then be perfect. The Apostle seems to mean by this expression, teleioi, ye shall be wholly delivered from every evil work; from every evil word; from every sinful thought; yea, from every evil desire, passion, temper; from all inbred corruption, from all remains of the carnal mind, from the body of sin; and ye shall be renewed in the spirit of your mind, in every right temper, after the image of Him that created you, in righteousness and true holiness. Ye shall be entire, oloklhroi, (The same word which the Apostle uses to the Christians in Thessalonica: 1 Thess. 5:23) This seems to refer, not so much to the kind as to the degree of holiness; as if he had said, "Ye shall enjoy as high a degree of holiness as is consistent with your present state of pilgrimage;" and ye shall want nothing; the Lord being your Shepherd, your Father, your Redeemer, your Sanctifier, your God, and your all, will feed you with the bread of heaven, and give you meat enough. He will lead you forth beside the waters of comfort, and keep you every moment: So that loving him with all your heart, (which is the sum of all perfection,) you will "rejoice evermore, pray without ceasing, and in everything give thanks," till "an abundant entrance is ministered unto you into his everlasting kingdom! Edited by Jennifer Luhn with corrections by Ryan Danker and George Lyons for the Wesley Center for Applied Theology at Northwest Nazarene University.

The Important Question "What is a man profited, if he shall gain the whole world, and lose his own soul" Matthew 16:26 1. There is a celebrated remark to this effect, (I think in the works of Mr. Pascal,) that if a man of low estate would speak of high things, as of what relates to kings or kingdoms, it is not easy for him to find suitable expressions, as he is so little acquainted with things of this nature; but if one of royal parentage speaks of royal things, of what concerns his own or his father's kingdom, his language will be free and easy, as these things are familiar to his thoughts. In like manner, if a mere inhabitant of this lower world speaks concerning the great things of the kingdom of God, hardly is he able to find expressions suitable to the greatness of the subject. But when the Son of God speaks of the highest things, which concern his heavenly kingdom, all his language is easy and unlaboured, his words natural and unaffected; inasmuch as, known unto him are all these things from all eternity. 2. How strongly is this remark exemplified in the passage now before us! The Son of God, the great King of heaven and earth, here uses the plainest and easiest words: But how high and deep are the things which he expresses therein! None of the children of men can fully conceive them, till, emerging out of the darkness of the present world, he commences an inhabitant of eternity. 3. But we may conceive a little of these deep things, if we consider, First, what is implied in that expression, "A man's gaining the whole world:" Secondly, what is implied in losing his own soul: We shall then, Thirdly, see, in the strongest light, what he is profited, who gains the whole world, and loses his own soul.

I. 1. We are, First, to consider, what is implied in a man's gaining the whole world. Perhaps, at the first hearing, this may seem to some equivalent with conquering the whole world. But it has no relation thereto at all: And indeed that expression involves a plain absurdity. For it is impossible any that is born of a woman should ever conquer the whole world; were it only because the short life of man could not suffice for so wild an undertaking. Accordingly no man ever did conquer the half, no, nor the tenth part of the world. But whatever others might do, there was no danger that any of our Lord's hearers should have any thought of this. Among all the sins of the Jewish nation the desire of universal empire was not found. Even in their most flourishing times, they never sought to extend their conquests beyond the river Euphrates. And in our Lord's time, all their ambition was at an end: "The sceptre was departed from Judah;" and Judea was governed by a Roman Procurator, as a branch of the Roman Empire. 2. Leaving this, we may find a far more easy and natural sense of the expression. To gain the whole world, may properly enough imply, to gain all the pleasures which the world can give. The man we speak of may, therefore, be supposed to have gained all that will gratify his senses. In particular, all that can increase his pleasure of tasting; all the elegancies of meat and drink: Likewise, whatever can gratify his smell, or touch; all that he can enjoy in common with his fellow-brutes. He may have all the plenty and all the variety of these objects which the world can afford. 3. We may farther suppose him to have gained all that gratifies "the desire of the eyes;" whatever (by means of the eye chiefly) conveys any pleasure to the imagination. The pleasures of imagination arise from three sources: Grandeur, beauty, and novelty. Accordingly, we find by experience, our own imagination is gratified by surveying either grand, or beautiful, or uncommon objects. Let him be encompassed then with the most grand, the most beautiful, and the newest things that can anywhere be found. For all this is manifestly implied in a man's gaining the whole world.

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.

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

4. How remarkable are those words of the Apostle, which precede these! "Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God," the incommunicable nature of God from eternity "counted it no act of robbery," (that is the precise meaning of the word,) no invasion of any other's prerogative, but his own unquestionable right, "to be equal with God." The word implies both the fullness and the supreme height of the Godhead; to which are opposed the two words, he emptied and he humbled himself. He "emptied himself" of that divine fullness, veiled his fullness from the eyes of men and angels; "taking," and by that very act emptying himself, "the form of a servant; being made in the likeness of man," a real man, like other men. "And being found in fashion as a man," a common man, without any peculiar beauty or excellency, "he humbled himself" to a still greater degree, "becoming obedient" to God, though equal with him, "even unto death; yea, the death of the cross:" The greatest instance both of humiliation and obedience. Phil. 2:5-11 Having proposed the example of Christ, the Apostle exhorts them to secure the salvation which Christ hath purchased for them: "Wherefore, work out your own salvation with fear and trembling; For it is God that worketh in you both to will and to do of his good pleasure." In these comprehensive words we may observe, I. That grand truth, which ought never to be out of our of remembrance, "It is God that worketh in us, both to will and to do of his own good pleasure." II. The improvement we ought to make of it: "Work out your own salvation with fear and trembling." III. The connexion between them: "It is God that worketh in you;" therefore "work out your own salvation."

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

(2). "Consider, Secondly," say they, "those terrible passages in the Epistle to the Hebrews; one of which occurs in the sixth chapter, the other in the tenth. To begin with the latter "If we sin wilfully, after we have received the knowledge of the truth, there remaineth no other sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, counted the blood of the covenant wherewith he was sanctified an unholy thing, and done despite to the Spirit of grace For we know him that hath said, Vengeance is mine; I will recompense, saith the Lord. It is a fearful thing to fall into the hands of the living God!' (Heb. 6:26-31.) Now, is it not here expressly declared by the Holy Ghost, that our case is desperate Is it not declared, that `if, after we have received the knowledge of the truth,' after we have experimentally known it, 'we sin wilfully,' which we have undoubtedly done, and that over and over, 'there remaineth no other sacrifice for sin; but a certain looking for of judgment and fiery indignation, which shall devour the adversaries' (3.) "And is not that passage in the sixth chapter exactly parallel with this `It is impossible for those that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, if they fall away,' (literally,and have fallen away,) `to renew them again unto repentance: Seeing they crucify to themselves the Son of God afresh, and put him to an open shame.' (Heb. 6:4-6.)

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

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

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

(2.) Inquire we next, What was the sin which the persons here described were guilty of In order to understand this, we should remember, that whenever the Jews prevailed on a Christian to apostatize, they required him to declare, in express terms, and that in the public assembly, that Jesus of Nazareth was a deceiver of the people; and that he had suffered no more punishment than his crimes justly deserved. This is the sin which St. Paul, in the first passage, terms emphatically "falling away;" "crucifying the Son of God afresh, and putting him to an open shame." This is that which he terms in the second, "counting the blood of the covenant an unholy thing, treading under foot the Son of God, and doing despite to the Spirit of grace." Now, which of you has thus fallen away Which of you has thus "crucified the Son of God afresh" Not one: Nor has one of you thus "put him to an open shame." If you had thus formally renounced that "only sacrifice for sin," there had no other sacrifice remained; so that you must have perished without mercy. But this is not your case. Not one of you has thus renounced that sacrifice, by which the Son of God made a full and perfect satisfaction for the sins of the whole world. Bad as you are, you shudder at the thought: therefore that sacrifice still remains for you. Come then, cast away your needless fears! "Come boldly to the throne of grace." The way is still open. You shall again "obtain mercy, and find grace to help in time of need."

4. Must we not, Thirdly, rank among those that desire to be rich, all that, in fact "lay up treasures on earth" a thing as expressly and clearly forbidden by our Lord as either adultery or murder. It is allowed, (1.) That we are to provide necessaries and conveniences for those of our own household: (2.) That men in business are to lay up as much as is necessary for the carrying on of that business: (3.) That we are to leave our children what will supply them with necessaries and conveniences after we have left the world: and (4.) That we are to provide things honest in the sight of all men, so as to "owe no man anything." But to lay up any more, when this is done, is what our Lord has flatly forbidden. When it is calmly and deliberately done, it is a clear proof of our desiring to be rich. And thus to lay up money is no more consistent with good conscience, than to throw it into the sea. 5. We must rank among them, Fourthly, all who possess more of this world's goods than they use according to the will of the Donor: I should rather say, of the Proprietor; for He only lends them to us as Stewards; reserving the property of them to himself. And, indeed, he cannot possibly do otherwise, seeing they are the work of his hands; he is, and must be, the possessor of heaven and earth. This is his unalienable right; a right he cannot divest himself of. And together with that portion of his goods which he hath lodged in our hands he has delivered to us a writing, specifying the purposes for which he has intrusted us with them. If therefore we keep more of them in our hands than is necessary for the preceding purposes, we certainly fall under the charge of "desiring to be rich." Over and above, we are guilty of burying our Lord's talent in the earth, and on that account are liable to be pronounced wicked, because unprofitable, servants.

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!

6. But who is it, concerning whom our blessed Lord gives this glorious testimony Who is this Nathanael, of whom so remarkable an account is given in the latter part of the chapter before us John 1 Is it not strange that he is not mentioned again in any part of the New Testament He is not mentioned again under this name; but probably he had another, whereby he was more commonly called. It was generally believed by the ancients, that he is the same person who is elsewhere termed Bartholomew; one of our Lord's Apostles, and one that, in the enumeration of them, both by St. Matthew and St. Mark, is placed immediately after St. Philip, who first brought him to his Master. It is very probable, that his proper name was Nathanael, a name common among the Jews; and that his other name, Bartholomew, meaning only the son of Ptolemy, was derived from his father, a custom which was then exceeding common among the Jews, as well as the Heathens. 7. By what little is said of him in the context he appears to have been a man of an excellent spirit; not hasty of belief, and yet open to conviction, and willing to receive the truth, from whencesoever it came. So we read, (John 1:45,) "Philip findeth Nathanael," (probably by what we term accident,) "and saith unto him, "We have found him, of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth." "Nathanael saith unto him, Can any good thing come out of Nazareth" Has Moses spoke, or did the Prophets write, of any prophet to come from thence "Philip saith unto him, Come and see;" and thou wilt soon be able to judge for thyself. Nathanael took his advice, without staying to confer with flesh and blood. "Jesus saw Nathanael coming, and saith, Behold an Israelite indeed, in whom is no guile!" "Nathanael saith," doubtless with surprise enough, "Whence knowest thou me" Jesus saith, Before Philip called thee, when thou wast under the fig-tree, I saw thee." "Nathanael answered and said unto him," so soon was all prejudice gone! "Rabbi, thou art the Son of God; thou art the King of Israel." But what is implied in our Lord's character of him "In whom is no guile." It may include all that is contained in that advice,

2. But what kind of love is that whereof the Apostle is speaking throughout the chapter Many persons of eminent learning and piety apprehend that it is the love of God. But from reading the whole chapter numberless times, and considering it in every light, I am thoroughly persuaded that what St. Paul is here directly speaking of is the love of our neighbour. I believe whoever carefully weighs the whole tenor of his discourse will be fully convinced of this. But it must be allowed to be such a love of our neighbour, as can only spring from the love of God. And whence does this love of God flow Only from that faith which is of the operation of God; which whoever has, has a direct evidence that, "God was in Christ, reconciling the world unto himself." When this is particularly applied to his heart, so that he can say with humble boldness, "The life which I now live, I live by the faith in the Son of God, who loved me, and gave himself for me;" then, and not till then, "the love of God is shed abroad in his heart." And this love sweetly constrains him to love every child of man with the love which is here spoken of; not with a love of esteem or of complacence; for this can have no place with regard to those who are (if not his personal enemies, yet) enemies to God and their own souls; but with a love of benevolence, of tender good-will to all the souls that God has made.

3. But it may be asked, "If there be no true love of our neighbour, but that which springs from the love of God; and if the love of God flows from no other fountain than faith in the Son of God; does it not follow, that the whole heathen world is excluded from all possibility of salvation Seeing they are cut off from faith; for faith cometh by hearing; and how shall they hear without a preacher" I answer, St. Paul's words, spoken on another occasion, are applicable to this: "What the law speaketh, it speaketh to them that are under the law." Accordingly, that sentence, "He that believeth not shall be damned," is spoken of them to whom the Gospel is preached. Others it does not concern; and we are not required to determine any thing touching their final state. How it will please God, the Judge of all, to deal with them, we may leave to God himself. But this we know, that he is not the God of the Christians only, but the God of the Heathens also; that he is "rich in mercy to all that call upon him," according to the light they have; and that "in every nation, he that feareth God and worketh righteousness is accepted of him." 4. But to return. This is the nature of that love whereof the Apostle is here speaking. But what are the properties of it, the fruits which are inseparable from it The Apostle reckons up many of them; but the principal of them are these. First. "Love is not puffed up." As is the measure of love, so is the measure of humility. Nothing humbles the soul so deeply as love: It casts out all "high conceits, engendering pride;" all arrogance and overweaning; makes us little, and poor, and base, and vile in our own eyes. It abases us both before God and man; makes us willing to be the least of all, and the servants of all, and teaches us to say, "A mote in the sun-beam is little, but I am infinitely less in the presence of God."

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

11. The sum of all that has been observed is this: Whatever I speak, whatever I know, whatever I believe, whatever I do, whatever I suffer; if I have not the faith that worketh by love, that produces love to God and all mankind, I am not in the narrow way which leadeth to life, but in the broad road that leadeth to destruction. In other words: Whatever eloquence I have; whatever natural or supernatural knowledge; whatever faith I have received from God; whatever works I do, whether of piety or mercy; whatever sufferings I undergo for conscience' sake, even though I resist unto blood: All these things put together, however applauded of men, will avail nothing before God, unless I am meek and lowly in heart, and can say in all things, "Not as I will, but as thou wilt!" 12. We conclude from the whole, (and it can never be too much inculcated, because all the world votes on the other side,) that true religion, in the very essence of it, is nothing short of holy tempers. Consequently all other religion, whatever name it bears, whether Pagan, Mahometan, Jewish, or Christian; and whether Popish or Protestant, Lutheran or Reformed; without these, is lighter than vanity itself. 13. Let every man, therefore, that has a soul to be saved see that he secure this one point. With all his eloquence, his knowledge, his faith, works, and sufferings, let him hold fast this "one thing needful." He that through the power of faith endureth to the end in humble, gentle, patient love; he, and he alone, shall, through the merits of Christ, "inherit the kingdom prepared from the foundation of the world."

2. But is it not possible to distinguish right zeal from wrong Undoubtedly it is possible. But it is difficult; such is the deceitfulness of the human heart; so skilfully do the passions justify themselves. And there are exceeding few treatises on the subject; at least, in the English language. To this day I have seen or heard of only one sermon; and that was wrote above a hundred years ago, by Dr. Sprat, then Bishop of Rochester; so that it is now exceeding scarce. 3. I would gladly cast in my mite, by God's assistance toward the clearing up this important question, in order to enable well-meaning men, who are desirous of pleasing God, to distinguish true Christian zeal from its various counterfeits. And this is more necessary at this time than it has been for many years. Sixty years ago there seemed to be scarce any such thing as religious zeal left in the nation. People in general were wonderfully cool and undisturbed about that trifle, religion. But since then, it is easy to observe, there has been a very considerable alteration. Many thousands, almost in every part of the nation, have felt a real desire to save their souls. And I am persuaded there is at this day more religious zeal in England, than there has been for a century past. 4. But has this zeal been of the right or the wrong kind Probably both the one and the other. Let us see if we cannot separate these, that we may avoid the latter, and cleave to the former. In order to this. I would first inquire, I. What is the nature of true Christian zeal II. What are the properties of it And, III. Draw some practical inferences. I. And, First, What is the nature of zeal in general, and of true Christian zeal in particular

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."

5. And if your delicacy will not permit you to imitate those truly honourable ladies, by abasing yourselves in the manner which they do, by performing the lowest offices for the sick, you may, however, without humbling yourselves so far, supply them with whatever they want. And you may administer help of a more excellent kind, by supplying their spiritual wants; instructing them (if they need such instruction) in the first principles of religion; endeavouring to show them the dangerous state they are in, under the wrath and curse of God, through sin; and pointing them to the "Lamb of God, who taketh away the sins of the world." Beside this general instruction, you might have abundant opportunities of comforting those that are in pain of body, distress of mind; you might find opportunities of strengthening the feeble-minded, quickening those that are faint and weary; and of building up those that have believed, and encouraging them to "go on to perfection." But these things you must do in your own person; you see they cannot be done by proxy. Or suppose you could give the same relief to the sick by another, you could not reap the same advantage to yourself; you could not gain that increase in lowliness, in patience, in tenderness of spirit, in sympathy with the afflicted, which you might have gained, if you had assisted them in person. Neither would you receive the same recompense in the resurrection of the just, when "every man shall receive his own reward, according to his own labour."

3. But see the change! "The beggar died:" Here ended poverty and pain: "And was carried by angels;" nobler servants than any that attended the rich man; "into Abraham's bosom:" So the Jews commonly termed what our blessed Lord styles paradise; the place "where the wicked cease from troubling, and where the weary are at rest;" the receptacle of holy souls, from death to the resurrection. It is, indeed, very generally supposed, that the souls of good men, as soon as they are discharged from the body, go directly to heaven; but this opinion has not the least foundation in the oracles of God: On the contrary, our Lord says to Mary, after the resurrection, "Touch me not; for I am not yet ascended to my Father" in heaven. But he had been in paradise, according to his promise to the penitent thief: "This day shalt thou be with me in paradise." Hence, it is plain, that paradise is not heaven. It is indeed (if we may be allowed the expression) the antechamber of heaven, where the souls of the righteous remain till, after the general judgment, they are received into glory. 4. But see the scene change again! "The rich man also died." What! must rich men also die Must they fall "like one of the people" Is there no help A rich man in London, some years ago, when the physician told him he must die, gnashed his teeth, and clenched his fist, and cried out vehemently, "God, God, I won't die!' But he died with the very words in his mouth. "And was buried;" doubtless, with pomp enough, suitably to his quality; although we do not find that there was then, in all the world, that exquisite instance of human folly, that senseless, cruel mockery of a poor putrifying carcass, what we term lying in state!

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

11. From the very time that the Son of God delivered this weighty truth to the children of men, that all who had not the "wedding garment" would be "cast into outward darkness, where are weeping and gnashing of teeth," the enemy of souls has been labouring to obscure it, that they might still seek death in the error of their life; and many ways has he tried to disguise the holiness without which we cannot be saved. How many things have been palmed, even upon the Christian world, in the place of this! Some of these are utterly contrary thereto, and subversive of it. Some were noways connected with or related to it; but useless and insignificant trifles. Others might be deemed to be some part of it, but by no means the whole. It may be of use to enumerate some of them, lest ye should be ignorant of Satan's devices. 12. Of the first sort, things prescribed as Christian holiness although flatly contrary thereto, is idolatry. How has this, in various shapes, been taught, and is to this day, as essential to holiness! How diligently is it now circulated in a great part of the Christian Church! Some of their idols are silver and gold, or wood and stone, "graven by art, and man's device;" some, men of like passions with themselves, particularly the Apostles of our Lord, and the Virgin Mary. To these they add numberless saints of their own creation, with no small company of angels.

13. Another thing as directly contrary to the whole tenor of true religion, is, what is diligently taught in many parts of the Christian Church; I mean the spirit of persecution; of persecuting their brethren even unto death; so that the earth has been often covered with blood by those who were called Christians, in order to "make their calling and election sure." It is true, many, even in the Church of Rome, who were taught this horrid doctrine, now seem to be ashamed of it. But have the heads of that community as openly and explicitly renounced that capital doctrine of devils, as they avowed it in the Council of Constance, and practised it for many ages Till they have done this, they will be chargeable with the blood of Jerome of Prague, basely murdered, and of many thousands, both in the sight of God and man. 14. Let it not be said, "This does not concern us Protestants: We think and let think. We abhor the spirit of persecution; and maintain, as an indisputable truth, that every rational creature has a right to worship God as he is persuaded in his own mind." But are we true to our own principles So far, that we do not use fire and faggot. We do not persecute unto blood those that do not subscribe to our opinions. Blessed be God, the laws of our country do not allow of this; but is there no such thing to be found in England as domestic persecution The saying or doing anything unkind to another for following his own conscience is a species of persecution. Now, are we all clear of this Is there no husband who, in this sense, persecutes his wife Who uses her unkindly, in word or deed, for worshipping God after her own conscience Do no parents thus persecute their children no masters or mistresses, their servants If they do this, and think they do God service therein, they must not cast the First stone at the Roman Catholics.

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

Peter: (2 Pet. 3:9:) "The Lord is not willing that any should perish, but that all should come to repentance." And thus St. John: " If any man sin, we have an Advocate with the Father; and he is the propitiation for our sins; and not for ours only, but for the sins of the whole world." (1 John 2:1, 2.) 30. O hear ye this, ye that forget God! Ye cannot charge your death upon him! "Have I any pleasure at all that the wicked should die' saith the Lord God." (Ezek. 18:23ff.) "Repent, and turn from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions where by ye have transgressed, for why will ye die, O house of Israel For I have no pleasure in the death of him that dieth, saith the Lord God. Wherefore turn yourselves, and live ye." "As I live, saith the Lord God, I have no pleasure in the death of the wicked. Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel"

1 Christ the Lord is risen today, Alleluia! Earth and heaven in chorus say, Alleluia! Raise your joys and triumphs high, Alleluia! Sing, ye heavens, and earth reply, Alleluia! 2 Love's redeeming work is done, Alleluia! Fought the fight, the battle won, Alleluia! Death in vain forbids him rise, Alleluia! Christ has opened paradise, Alleluia! 3 Lives again our glorious King, Alleluia! Where, O death, is now thy sting? Alleluia! Once he died our souls to save, Alleluia! Where's thy victory, boasting grave? Alleluia! 4 Soar we now where Christ has led, Alleluia! Following our exalted Head, Alleluia! Made like him, like him we rise, Alleluia! Ours the cross, the grave, the skies, Alleluia! 5 Hail the Lord of earth and heaven, Alleluia! Praise to thee by both be given, Alleluia! Thee we greet triumphant now, Alleluia! Hail the Resurrection, thou, Alleluia! 6 King of glory, soul of bliss, Alleluia! Everlasting life is this, Alleluia! Thee to know, thy power to prove, Alleluia! Thus to sing, and thus to love, Alleluia!

2 Love's redeeming work is done, Alleluia! Fought the fight, the battle won, Alleluia! Death in vain forbids him rise, Alleluia! Christ has opened paradise, Alleluia!

3 Lives again our glorious King, Alleluia! Where, O death, is now thy sting? Alleluia! Once he died our souls to save, Alleluia! Where's thy victory, boasting grave? Alleluia!

4 Soar we now where Christ has led, Alleluia! Following our exalted Head, Alleluia! Made like him, like him we rise, Alleluia! Ours the cross, the grave, the skies, Alleluia!

5 Hail the Lord of earth and heaven, Alleluia! Praise to thee by both be given, Alleluia! Thee we greet triumphant now, Alleluia! Hail the Resurrection, thou, Alleluia!

6 King of glory, soul of bliss, Alleluia! Everlasting life is this, Alleluia! Thee to know, thy power to prove, Alleluia! Thus to sing, and thus to love, Alleluia!

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

4 Dead already, dead within, Spiritually dead in sin: Dead to God, while here you breathe, Pant ye after second death ? Will you still in sin remain, Greedy of eternal pain ? O, ye dying sinners, why, Why will you for ever die ? HYMN 7. 7's. 1 ET the beasts their breath resign, - Strangers to the life divine ; Who their God can never know, Let their spirit downward go. You for higher ends were born : You may all to God return ; Dwell with him above the sky : Why will you for ever die ? 2 You, on whom he favours showers ; You, possest of nobler powers ; You, of Reason's powers possest ; You, with Will and Memory blest ; You, with finer sense endued, Creatures capable of God : Noblest of his creatures, why, Why will you for ever die ? 3 You, whom he ordain'd to be Transcripts of the Deity ; You, whom he in life doth hold ; You, for whom himself was sold ; You, on whom he still doth wait, Whom he would again create : Made by him and purchased, why, Why will you for ever die ? 4 You, who own his record true ; You, his chosen people, you ; 14 Exhorting Sinners to return to God. You, who call the Saviour, Lord ; You, who read his written Word ; You, who see the gospel light ; Claim a crown in Jesu's right : Why will you, ye Christians, why Will the house of Israel die? HYMN 8. 7's. 1 THAT could your Redeemer do, More than he hath done for you ? To procure your peace with God, Could he more than shed his blood ? After all his waste of love, All his drawings from above, Why will you your Lord deny ? Why will you resolve to die ? 2 Turn, he cries, ye sinners, turn ; By his life your God hath sworn, He would have you turn and live, He would all the world receive. If your death were his delight, Would he you to life invite ? Would he ask, obtest, and cry, Why will you resolve to die ?

1 T3EHOLD the Saviour of mankind ■U Nail'd to the shameful tree ! How vast the love that him inclined To bleed and die for thee ! 2 Hark, how he groans ! while nature shakes, And earth's strong pillars bend ; The temple's veil in sunder breaks ; The solid marbles rend. 3 'Tis done ! the precious ransom's paid ; " Receive my soul," he cries : See where he bows his sacred head ! He bows his head, and dies ! 4 But soon he '11 break death's envious chain, And in full glory shine : O Lamb of God ! was ever pain, Was ever love, like thine ? HYMN 23. l. m. EXTENDED on a cursed tree, Besmear'd with dust, and sweat, and blood See there, the King of Glory see ! Sinks and expires the Son of God ! 2 Who, who, my Saviour, this hath done ? Who could thy sacred body wound ? No guilt thy spotless heart hath known, No guile hath in thy lips been found. 0 The Goodness of God. 3 J , J alone, have done the deed ! 'Tis I thy sacred flesh have torn ; My sins have caused thee, Lord, to bleed, Pointed the nail, and flx'd the thorn. 4 The burden, for me to sustain Too great, on thee, my Lord, was laid ; To heal me, thou hast borne my pain ; To bless me, thou a curse wast made. 5 In the devouring lion's teeth, Torn, and forsook of all, I lay; Thou sprang'st into the jaws of death, From death to save the helpless prey. 6 My Saviour, how shall I proclaim, How pay the mighty debt I owe ? Let all I have, and all I am, Ceaseless to all thy glory show. 7 Too much to thee I cannot give ; Too much I cannot do for thee ; Let all thy love, and all thy grief, Graven on my heart for ever be ! 8 The meek, the still, the lowly mind, O may I learn from thee, my God , And love, with softest pity join'd, For those that trample on thy blood ! 9 Still let thy tears, thy groans, thy sighs, O'erflow my eyes, and heave my breast. Till loose from flesh and earth I rise, And ever in thy bosom rest.

HYMN 24. part i. 1 VE that pass by, behold the Man ! A The Man of Griefs, condemn'd for you ! The Lamb of God, for sinners slain, Weeping to Calvary pursue. 2 See! how his back the scourges tear, While to the bloody pillar bound ! The Goodness of God. 2,) The ploughers make long furrows there, Till all his bodv is one wound. 3 Nor can he thus their hate assuage ; His innocence, to death pursued, Must fully glut their utmost rage : Hark ! how they clamour for his blood ! 4 " To us our own Barabbas give ! Away with him," (they loudly cry,) " Away with him, not fit to live, The vile seducer crucify ! " 5 His sacred limbs they stretch, they tear, With nails they fasten to the wood ; His sacred limbs, exposed and bare, Or only cover'd with his blood. 6 See there his temples crown'd with thorn. His bleeding hands extended wide, His streaming feet translix'd and torn, The fountain gushing from his side ! 7 Where is the King of Glory now ! The everlasting Son of God ! The' Immortal hangs his languid brow ; The' Almighty faints beneath his load ! 8 Beneath my load he faints and dies : / fill'd his soul with pangs unknown : / caused those mortal groans and cries, / kill'd the Father's onlv Son ! 1 f THOU dear suffering Son of God, - How doth thy heart to sinners move ! Help me to catch thy precious blood ; Help me to taste thy dying love. 2 Give me to feel thy agonies ; One drop of thy sad cup afford : I fain with thee would sympathize, And share the sufferings of my Lord £v) The Goodness of God. 3 The earth could to her centre quake, Convulsed, while her Creator died : O let mine inmost nature shake, And die with Jesus crucified ! 4 At thy last gasp the graves display 'd Their horrors to the upper skies : O that my soul might burst the shade, And, quicken'd by thy death, arise ! 5 The rocks could feel thy powerful death, And tremble, and asunder part : O rend, with thine expiring breath, The harder marble of my heart ! 6 My stony heart thy voice shall rent,

Thou wilt, I trust, the veil remove : My inmost bowels shall resent The yearnings of thy dying love HYMN 26. l. m. 1 T THIRST, thou wounded Lamb of God, A To wash me in thy cleansing blood ; To dwell within thy wounds : then pain Is sweet, and life or death is gain. 2 Take my poor heart, and let it be For ever closed to all but thee ! Seal thou my breast, and let me wear That pledge of love for ever there ! 3 How blest are they who still abide Close shelter' d in thy bleeding side ! Who life and strength from thence derive, And by thee move, and in thee live. 4 What are our works but sin and death, Till thou thy quick'ning Spirit breathe ? Thou giv'st the power thy grace to move : O wondrous grace ! O boundless love ! 5 How can it be, thou heavenly King, That thou should'st us to glory bring ? The Goodness of God. 3 Make slaves the partners of thy throne, Deck'd with a never-fading crown ? 6 Hence our hearts melt ; our eyes o'erflow ; Our words are lost ; nor will we know, Nor will we think of aught beside, " My Lord, my Love is crucified." 7 Ah, Lord ! enlarge our scanty thought, To know the wonders thou hast wrought ; Unloose our stammering tongues, to tell Thy love immense, unsearchable. 8 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 ! HYMN 27. 2-6's Sf 4-7'.?. 1 C AVIOUR, the world's and mine, Was ever grief like thine ? Thou my pain, my curse hast took, All my sins were laid on thee : Help me, Lord ; to thee I look ; Draw me, Saviour, after thee. 2 'Tis done ! My God hath died ; My Love is crucified ! Break, this stony heart of mine ; Pour, mine eyes, a ceaseless flood ; Feel, my soul, the pangs divine ; Catch, my heart, the issuing blood ! 3 When, O my God, shall 1 For thee submit to die ? How the mighty debt repay ?

' » Why hangs he then on yonder tree ? What means that strange expiring cry ? (Sinners, he prays for you and me :) " Forgive them, Father, O forgive: They know not that by me they live ! " 2 Adam descended from .above, Our loss of Eden to retrieve, Great God of universal love, If all the world through thee may live, In us a quick'ning Spirit be, And witness thou hast died for me ! 3 Thou loving, all-atoning Lamb, Thee by thy painful agony, Thy bloody sweat, thy grief and shame, Thy cross, and passion on the tree, Thy precious death and life I pray, Take all, take all my sins away ! 4 O let me kiss thy bleeding feet, And bathe and wasli them with my tears; The Goodness of God. o7 The story of thy love repeat In every drooping sinner's ears ; That all may hear the quick 'ning sound, Since I, even I, have mercy found ! 0 let thy love my heart constrain, Thy love for every sinner free ; That every fallen soul of man May taste the grace that found out me ; That all mankind with me may prove Thy sovereign, everlasting love ! HYMN 34. 4-6's §• 2-8Y 1 ET earth and heaven agree, -■- Angels and men be join'd, To celebrate with me The Saviour of mankind ; To' adore the all-atoning Lamb, And bless the sound of Jesu's Name. 2 Jesus, transporting sound ! The joy of earth and heaven ; No other help is found, No other name is given, By which we can salvation have ; But Jesus came the world to save. 3 Jesus, harmonious Name ! It charms the hosts above ; They evermore proclaim And wonder at his love ; 'Tis all their happiness to gaze : 'Tis heaven to see our Jesu's face. 4 His name the sinner hears, And is from sin set free ; 'Tis music in his ears, 'Tis life and victory : New songs do now his lips employ, And dances his glad heart for joy. 3S The Goodness of God. 5 Stung by the scorpion sin, My poor expiring soul The balmy sound drinks in, And is at once made whole : See there my Lord upon the tree ! I hear, I feel, he died for me

6 O unexampled love ! O all-redeeming grace ! How swiftly didst thou move To save a fallen race ! What shall I do to make it known What thou for all mankind hast done? 7 O for a trumpet -voice, On all the world to call ! To bid their hearts rejoice In him who died for all ! For all my Lord was crucified : For all, for all my Saviour died ! HYMN 35. c. m. 1 TESUS, thou all-redeeming Lord, J Thy blessing we implore ; Open the door to preach thy word, The great effectual door. 2 Gather the outcasts in, and save From sin and Satan's power ; And let them now acceptance have, And know their gracious hour. 3 Lover of souls ! thou know'st to prize What thou hast bought so dear ; Come then, and in thy people's eyes With all thy wounds appear. 4 Appear, as when of old confest The suffering Son of God ; And let them see thee in thy vest But newly dipt in blood. The Goodness of God. Oz) 5 The hardness from their hearts remove, Thou who for all hast died ; Show them the tokens of thy love, Thy feet, thy hands, thy side. 6 Thy feet were nail'd to yonder tree, To trample down their sin : Thy hands stretch'd out they all may see, To take thy murderers in. 7 Thy side an open fountain is, Where all may freely go, And drink the living streams of bliss, And wash them white as snow. 8 Ready thou art the blood to' apply, And prove the record true ; And all thy wounds to sinners cry, " I suffer'd this for you !" HYMN 36. c. m. 1 T OVERS of pleasure more than God, -■ i For you he suffer'd pain ; Swearers, for you he spilt his blood : And shall he bleed in vain ? 2 Misers, for you his life he paid ; Your basest crime he bore : Drunkards ! your sins on him were laid, That you might sin no more. 3 The God of love, to earth he came, That you might come to heaven ; Believe, believe in Jesu's Name, And all your sin's forgiven. 4 Believe in him that died for thee,

See all their brightest glories fade : What then to me thine eyes could turn ? In sin conceived, of woman born, A worm, a leaf, a blast, a shade ! 7 Hell's armies tremble at thy nod, And, trembling, own the' Almighty God, Sovereign of earth, hell, air, and sky : But who is this that comes from far, Whose garments roll'd in blood appear? 'Tis God made man, for man to die. 4 The Good) i ess of God. 8 O God, of good the' unfathom'd Sea! Who would not give his heart to thee ? Who would not love thee with his might, O Jesu, Lover of mankind ? Who would not his whole soul and mind, With all his strength, to thee unite ? HYMN 39. l. m. 1 TATHER, whose everlasting Love - Thy only Son for sinners gave ; Whose grace to all did freely move, And sent him down the world to save : 2 Help us thy mercy to extol, Immense, unfathom'd, unconfined ; To praise the Lamb who died for all, • The general Saviour of mankind. 3 Thy un distinguishing regard Was cast on Adam's fallen race : For all thou hast in Christ prepared Sufficient, sovereign, saving grace. 4 The world he suffer'd to redeem : For all he hath the' atonement made • For those that will not come to him, The ransom of his life was paid. o Why then, thou universal Love, Should any of thy grace despair ? To all, to all, thy bowels move, But straiten' d in our own we are. 6 Arise, O God, maintain thy cause The fulness of the Gentiles call : Lift up the standard of thy cross, And all shall own thou diedst for all The Goodness of God, 4o HYMN 40. WsfylVs. 1 A/'E neighbours and friends, To Jesus draw J- near ; His love condescends, By titles so dear, To call and invite you His triumph to prove, And freely delight you In Jesus's love. "2 The Shepherd who died His sheep to redeem, On every side Are gather'd to him The weary and burden'd, The reprobate race ; And wait to be pardon'd Through Jesus's grace. 3 The blind are restored Through Jesus's Name ; They see their dear Lord, And follow the Lamb ; The halt they are walking, And running their

And caught him again in the sky : Advanced to her happy estate, And pleasure that never shall die : Where glorified spirits, by sight, Converse in their holy abode, As stars in the firmament bright, And pure as the angels of God. 3 O Heaven ! what a triumph is there ! Where all in his praises agree ; His beautiful character bear, And shine with the glory they see : The glory of God and the Lamb (While all in the ecstasy join) Darts into their spiritual frame, And gives the enjoyment divine. 4 In loud hallelujahs they sing, And harmony echoes his praise ; Describing Judgment. o7 is «"s When, lo ! the celestial King Pours out the full light of his face The joy neither angel nor saint Can bear, so ineffably great ; But, lo ! the whole company faint, And heaven is found at his feet. 4. Describing Judgment. HYMN 54. 7's6's. 1 TTEARKEN to the solemn voice, -• The awful midnight cry ! Waiting souls, rejoice, rejoice, And see the Bridegroom nigh : Lo ! he comes to keep his word, Light and joy his looks impart : Go ye forth to meet your Lord, And meet him in your heart. 2 Ye who faint beneath the load Of sin, your heads lift up ; See your great redeeming God, He comes, and bids you hope : In the midnight of your grief, Jesus doth his mourners cheer ; Lo ! he brings you sure relief; Believe, and feel him here. 3 Ye whose loins are girt, stand forth, Whose lamps are burning bright ; Worthy, in your Saviour's worth, To walk with him in white ; Jesus bids your hearts be clean ; Bids you all his promise prove : Jesus comes to cast out sin, And perfect you in love. £o Describing Judgment. 4 Wait we all in patient hope, Till Christ, the Judge, shall come ; We shall soon he all caught up To meet the general doom : In an hour to us unknown, As a thief in deepest night, Christ shall suddenly come down, With all his saints in light. 5 Happy he whom Christ shall find Watching to see him come ; Him the Judge of all mankind Shall bear triumphant home : Who can answer to his word ?

Which of you dares meet his day ? " Rise, and come to judgment!" Lord, We rise, and come away. HYMN 55. d. s. m. 1 r I HOU Judge of quick and dead, - Before whose bar severe, With holy joy, or guilty dread, We all shall soon appear ; Our caution 'd souls prepare For that tremendous day ; And fill us now with watchful care, And stir us up to pray : 2 To pray, and wait the hour, That awful hour unknown ; When, robed in majesty and power, Thou shalt from heaven come down, The' immortal Son of Man, To judge the human race. With all thy Father's dazzling train, With all thy glorious grace. Describing Judgment. 3 To damp our earthly joys, To' increase our gracious fears, For ever let the' Archangel's voice Be sounding in our ears; The solemn midnight cry, ( Ye dead, the Judge is come ; Arise, and meet him in the sky, And meet your instant doom ! " 4 O may we thus be found Obedient to his word ; Attentive to the trumpet's sound, And looking for our Lord ! O may we thus ensure A lot among the blest ; And watch a moment to secure An everlasting rest ! 1 T TE comes ! he comes ! the Judge severe ' ■ A The seventh trumpet speaks him near ; His lightnings flash ; his thunders roll : How welcome to the faithful soul ! 2 From heaven angelic voices sound ; See the Almighty Jesus crown'd ! Girt with omnipotence and grace ; And glory decks the Saviour's face. 3 Descending on his azure throne, He claims the kingdoms for his own ; The kingdoms all obey his word, And hail him their triumphant Lord. 4 Shout, all the people of the sky ! And all the saints of the Most High ; Our Lord, who now his right obtains, For ever and for ever reigns. 00 Describing Judgment. HYMN 57. l. m. 1 rTHHE great Archangel's trump shall sound, A (While twice ten thousand thunders roar,) Tear up the graves, and cleave the ground, And make the greedy sea restore 2 The greedy sea shall yield her dead, The earth no more her slain conceal ; Sinners shall lift their guilty head, And shrink to see a yawning hell.

3 But we, who now our Lord confess, And faithful to the end endure, Shall stand in Jesu's righteousness, Stand, as the Rock of Ages, sure. 4 We, while the stars from heaven shall fall, And mountains are on mountains hurl'd, Shall stand unmoved amidst them all, And smile to see a burning world. 5 The earth, and all the works therein, Dissolve, by raging flames destroy'd While we survey the awful scene, And mount above the fiery void. 6 By faith we now transcend the skies, And on that ruin'd world look down : By love above all height we rise, And share the everlasting throne. HYMN 58. 7's8f6's. 1 TESUS, faithful to his word, J Shall with a shout descend ; All heaven's host their glorious Lord, Shall pompously attend : Christ shall come with dreadful noise, Lightnings swift, and thunders loud ; With the great Archangel's voice, And with the trump of God. Describing Judgment. Oi First the dead in Christ shall rise ; Then we that yet remain Shall be caught up to the skies, And see our Lord again : We shall meet him in the air, All rapt up to heaven shall be ; Find, and love, and praise him there, To all eternity. Who can tell the happiness, This glorious hope affords ? Joy unutter'd we possess In these reviving words : Happy while on earth we breathe ; Mightier bliss ordain' d to know ; Trampling down sin, hell, and death, To the third heaven we go. HYMN 59. 8' §■ 6's. 1 HHHOU God of glorious majesty, J- To thee, against myself, to thee, A worm of earth, I cry ; A half-awaken'd child of man ; An heir of endless bliss or pain ; A sinner born to die ! 2 Lo ! on a narrow neck of land, 'Twixt two unbounded seas I stand, Secure, insensible ; A point of time, a moment's space, Removes me to that heavenly place, Or shuts me up in hell. 3 O God, mine inmost soul convert ! And deeply on my thoughtful heart Eternal things impress : t Describing Judgment. Give me to feel their solemn weight, And tremble on the brink of fate, And wake to righteousness. 4 Before me place, in dread array, The pomp of that tremendous day,

By worlds on worlds destroy' d ; Far heneath his feet he views, With smiles, the flaming void : Sees the universe renew'd, The grand millennial reign begun ; Shouts, with all the sons of God, Around the' eternal throne ! 4 Resting in this glorious hope To be at last restored, Yield we now our bodies up To earthquake, plague, or sword : Listening for the call divine, The latest trumpet of the seven, Soon our soul and dust shall join, And both fly up to heaven. an -rock, HOW happy are the little flock, Who, safe beneath their guardi In all commotions rest ! When war's and tumult's waves run high, Unmoved above the storm they lie, They lodge in Jesu's breast. Such happiness, O Lord, have we, By mercy gather' d into thee, Before the floods descend : And while the bursting cloud comes down. We mark the vengeful day begun, And calmly wait the end. Describing Judgment. DO 3 The plague, and dearth, and din of war, Our Saviour's swift approach declare, And bid our hearts arise : Earth's basis shook confirms our hope ; Its cities' fall but lifts us up, To meet thee in the skies. 4 Thy tokens we with joy confess : The war proclaims the Prince of Peace ; The earthquake speaks thy power ; The famine all thy fulness brings ; The plague presents thy healing wings, And Nature's final hour. 5 Whatever ills the world befall, A pledge of endless good we call ; A sign of Jesus near : His chariot will not long delay ; We hear the rumbling wheels, and pray, Triumphant Lord, appear ! 6 Appear with clouds on Sion's hill, The word and mystery to fulfil, Thy confessors to' approve, Thy members on thy throne to place, And stamp thy name on every face, In glorious, heavenly love ! HYMN 63. part first, c. M. 1 VTOE to the men on earth who dwell, Nor dread the' Almighty's frown ; When God doth all his wrath reveal, And shower his judgments down ! 2 Sinners, expect those heaviest showers : To meet your God prepare ! For, lo ! the seventh angel pours His phial in the air. 3 Lo ! from their seats the mountains leap ; The mountains are not found ; fru Describing Judgment.

Transported far into the deep, And in the ocean drown 'd. 4 Who then shall live, and face the throne, And face the Judo'e severe ? When heaven and earth are fled and gone O where shall I appear ? 5 Xow, only now, against that hour We may a place provide ; Beyond the grave, beyond the power Of hell, our spirits hide : 6 Firm in the all-destroying shock, May view the final scene ; For, lo ! the everlasting Rock Is cleft to take us in. HYMN 64. part second, c. M. 1 T)Y faith we find the place above, -U The rock that rent in twain ; Beneath the shade of dying love, And in the clefts remain. 2 Jesus, to thy dear wounds we flee, We sink into thy side ; Assured that all who trust in thee Shall evermore abide. 3 Then let the thund 'ring trumpet sound ; The latest lightning glare ; The mountains melt ; the solid ground Dissolve as liquid air : 4 The huge celestial bodies roll, Amidst that general fire, And shrivel as a parchment scroll, And all in smoke expire ! 5 Yet still the Lord, the Saviour reigns, When nature is destroy' d, A.nd no created thing remains Throughout the flaming void. Describing Judgment. ti7 6 Sublime upon his azure throne, He speaks the' Almighty Word : Wis fiat is obey'd! 'tis done; And Paradise restored. 7 So be it ! let this system end, This ruinous earth and skies ; The New Jerusalem descend, The New Creation rise. 8 Thy power omnipotent assume ; Thy brightest majesty ! And when thou dost in glory come, My Lord, remember me ! HYMN 65. 4-6' s §• 2-8'. 1 X/E virgin souls, arise, With all the dead awake ! Unto salvation wise, Oil in your vessels take : Upstarting at the midnight cry, " Behold the heavenly Bridegroom nigh ! " 2 He comes, he comes, to call The nations to his bar, And raise to glory all Who fit for glory are : Made ready for your full reward, Go forth with joy to meet your Lord. 3 Go, meet him in the sky, Your everlasting friend : Your Head to glorify, With all his saints ascend : Ye pure in heart, obtain the grace To see, without a veil, his face !

4 Ye that have here received The unction from above. And in his Spirit lived, Obedient to his love, uo Describing Judgment. Jesus shall claim you for his bride : Rejoice with all the sanctified ! 5 The everlasting doors Shall soon the saints receive, Above yon angel powers In glorious joy to live ; Far from a world of grief and sin, With God eternally shut in. 6 Then let us wait to hear The trumpet's welcome sound ; To see our Lord appear, Watching let us be found ; When Jesus doth the heavens bow, Be found as, Lord, thou find'st us now ! HYMN 66. p.m. 1 O ! He comes with clouds descending, - A Once for favour'd sinners slain ; Thousand, thousand saints attending, Swell the triumph of his train : Hallelujah ! God appears on earth to reign. 2 Every eye shall now behold him Robed in dreadful majesty ; Those who set at nought and sold him, Pierced and nail'd him to the tree, Deeply wailing, shall the true Messiah see. 3 The dear tokens of his passion Still his dazzling body bears ; Cause of endless exultation To his ransom'd worshippers : scars ! With what rapture gaze we on those glorious 4 Yea, Amen ! let all adore thee, High on thy eternal throne ; Saviour, take the power and glory ; Claim the kingdom for thine own ! Jah ! Jehovah ! everlasting God ! come down. 5. Desci'ibing Heaven. HYMN 67. 2-6's8f4-7's. HOW weak the thoughts, and vain, Of self-deluding men ; Men, who, fix'd to earth alone, Think their houses shall endure, Fondly call their lands their own, To their distant heirs secure. 2 How happy then are we, Who build, O Lord, on thee ! What can our foundation shock ? Though the shatter'd earth remove, Stands our city on a rock, On the rock of heavenly Love. 3 A house we call our own, Which cannot be o'erthrovvn : In the general ruin sure, Storms and earthquakes it defies ; Built immovably secure ; Built eternal in the skies. 4 High on Immanuel's land We see the fabric stand ; From a tottering world remove To our steadfast mansion there : Our inheritance above Cannot pass from heir to heir. 5 Those amaranthine bowers (Unalienably ours) Bloom, our infinite reward,

And change our faith to sight ; And clothe us with our nobler house Of empyrean light ! 5 O let us put on thee In perfect holiness, And rise prepared thy face to see, Thy bright, unclouded face ! Thy grace with glory crown, Who hast the earnest given ; And now triumphantly come down, And take oui souls to heaven ! S® Describing Heaven. HYMN 75. 7fs. IFT your eyes of faith, and see J- Saints and angels join'd in one What a countless company Stand before yon dazzling throne ! Each before his Saviour stands ; All in milk-white robes array'd, Palms they carry in their hands, Crowns of glory on their head. 2 Saints begin the endless song, Cry aloud in heavenly lays, Glory doth to God belong ; God, the glorious Saviour, praise : All salvation from him came ; Him, who reigns enthroned on high : Glory to the bleeding Lamb, Let the morning stars reply. 3 Angel-powers the throne surround, Next the saints in glory they ; Lull'd with the transporting sound, They their silent homage pay ; Prostrate on their face before God and his Messiah fall ; Then in hymns of praise adore, Shout the Lamb that died for all ! 4 Be it so, they all reply, Him let all our orders praise ; Him that did for sinners die, Saviour of the favour' d race ! Render we our God his right, Glory, wisdom, thanks, and power, Honour, majesty, and might ; Praise him, praise him evermore ! HYMN 76. 7's. 1 ITITHAT are these array'd in white, Brighter than the noon -day sun ? Describing Heaven. 7j Foremost of the sons of light, Nearest the eternal throne ? These are they that bore the cross, Nobly for their Master stood ; Sufferers in his righteous cause, Followers of the dying God Out of great distress they came, Wash'd their robes by faith below In the blood of yonder Lamb, Blood that washes white as snow : Therefore are they next the throne, Serve their Maker day and night : God resides among his own, God doth in his saints delight. More than conquerors at last, Here they find their trials o'er ; They have all their sufferings past, Hunger now and thirst no more : No excessive heat they feel

From the sun's directer ray ; In a milder clime they dwell, Region of eternal day. He that on the throne doth reign, Them the Lamb shall always feed, With the tree of life sustain, To the living fountains lead : He shall all their sorrows chase, All their wants at once remove, Wipe the tears from every face, Fill up every soul with love. HYMN 77. s. HPHE Church in her militant state - Is weary, and cannot forbear ; The saints in an agony wait To see him again in the air. oU Describing Heaven. The Spirit invites, in the bride, Her heavenly Lord to descend, And place her, enthroned at his side, In glory that never shall end. 2 The news of his coming I hear, And join in the catholic cry : 0 Jesus, in triumph appear ; Appear in the clouds of the sky ! Whom only I languish to love, In fulness of majesty come, And give me a mansion above, And take to my heavenly home. 1 rTHE thirsty are call'd to their Lord, ■- His glorious appearing to see ; And, drawn by the power of his word, The promise, I know, is for me : 1 thirst for the streams of thy grace, I gasp for the Spirit of Love ; I long for a glimpse of thy face, And then to behold it above. 2 Thy call I exult to obey, And come, in the spirit of prayer, Thy joy in that happiest day, Thy kingdom of glory, to share ; To drink the pure river of bliss, With life everlasting o'erflow'd ; Implunged in the crystal abyss, And lost in the ocean of God. HYMN 79. 8 's. A FOUNTAIN of Life and of Grace In Christ, our Redeemer, we see : For us, who his offers embrace, For all, it is open and free : Describing Hell. Ox Jehovah himself doth invite To drink of his pleasures unknown ; The streams of immortal delight, That flow from his heavenly throne. As soon as in him we believe, By faith of his Spirit we take ; And, freely forgiven, reeeive The mercy for Jesus's sake : We gain a pure drop of his love ; The life of eternity know ; Angelical happiness prove ; And witness a heaven below. 6. Describing Hell. HYMN 80. c. m.

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

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

And all my sickness cure. 7 Perfect, then, the work begun, And make the sinner whole ; All thy will on me be done, My body, spirit, soul : Convinced of Sin. Wo Still preserve me safe from harms, And kindly for thy patient care ; Take me, Jesus, to thine arms, And keep me ever there. OTHOU, whom fain my soul would love, Whom I would gladly die to know ; This veil of unbelief remove, And show me, all thy goodness show : Jesus, thyself in me reveal, Tell me thy name, thy nature tell. Hast thou, been with me, Lord, so long, Yet thee, my Lord, have I not known ? I claim thee with a faltering tongue ; I pray thee, in a feeble groan, Tell me, O tell me, who thou art, And speak thy name into my heart ! If now thou talkest by the way With such an abject worm as me, Thy mystery of grace display ; Open mine eyes that I may see ; That I may understand thy word, And now cry out, " It is the Lord ! " 1 TESUS, in whom the weary find Their late, but permanent repose, Physician of the sin-sick mind, Relieve my wants, assuage my woes; And let my soul on thee be cast, Till life's fierce tyranny be past. 114 For Mourners 2 Loosed from my God, and far removed, Long have 1 wander' d to and fro ; O'er earth in endless circles roved, Nor found whereon to rest below : Back to my God at last I fly, For O, the waters still are high ! 3 Selfish pursuits, and nature's maze, The things of earth, for thee I leave : Put forth thy hand, thy hand of grace ; Into the ark of love receive ! Take this poor fluttering soul to rest, And lodge it, Saviour, in thy breast ! 4 Fill with inviolable peace, 'Stablish and keep my settled heart ; In thee may all my wanderings cease, From thee no more may 1 depart ; Thy utmost goodness call'd to prove, Loved with an everlasting love ! HYMN 115. jr'«£6'f. 1 T ET the world their virtue boast, J ' Their works of righteousness ; I, a wretch undone and lost, Am freely saved by grace : Other title I disclaim ;

For salvation I depend ! In thy gracious hands I am, Save me, save me to the end ; Let the utmost grace be given, Save me cpiite from hell to heaven. HYMN 117. cm. 1 / OD is in this and every place ; J But, O, how dark and void To me ! 'Tis one great wilderness, This earth without my God. 2 Empty of Him who all things fills, Till he his light impart, Till he his glorious self reveals, The veil is on mv heart. Convinced of Sin. 117 3 O thou, who seest and knovv'st my grief, Thyself unseen, unknown, Pity my helpless unbelief, And take away the stone. 4 Regard me with a gracious eye, The long-sought blessing give ; And bid me, at the point to die, Behold thy face and live. 5 Now, Jesus, now, the Father's love Shed in my heart abroad ; The middle wall of sin remove, And let me into God. HYMN 118. 8' Sf 6's. 1 A UTHOR of faith, to thee I cry, -■ To thee, who would'st not have me die, But know the truth and live : Open mine eyes to see thy face, Work in my heart the saving grace, The life eternal give. 2 Shut up in unbelief I groan, And blindly serve a God unknown, Till thou the veil remove : The gift unspeakable impart, And write thy name upon my heart, And manifest thy Love. 3 I know the work is only thine, The gift of faith is all divine ; But, if on thee we call, Thou wilt the benefit bestow, And give us hearts to feel and know That thou hast died for all. Ho For Mourners 4 Thou bidd'st us knock and enter in, Come unto thee, and rest from sin, The blessing seek and find : Thou bidd'st us ask thy grace, and have : Thou canst, thou would'st, this moment save Both me and all mankind. 5 Be it according to thy word ! Now let me find my pardoning Lord ; Let what I ask be given ; The bar of unbelief remove, Open the door of faith and love, And take me into heaven ! HYMN 119. c. m. Before Private Prayer. 1 RATHER of Jesus Christ, my Lord, I humbly seek thy face ; Encouraged by the Saviour's word

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

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

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

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

9 But thou, they say, art passing by : O let me find thee near ; Jesu, in mercy hear my cry, Thou Son of David, hear ! 10 Behold me waiting in the way For thee, the heavenly Light ; Command me to be brought, and say, " Sinner, receive thy sight ! ' HYMN 136. cm. 1 A7LTHILE dead in trespasses I lie, ' Thy quickening Spirit give : Call me, thou Son of God, that I May hear thy voice, and live. 2 While, full of anguish and disease. My weak distemper'd soul Convinced of Sin I 33 Thy love compassionately sees, 0 let it make me whole ! 3 Cast out thy foes, and let them still To Jesu's Name submit : Clothe with thy righteousness, and heal, And place me at thy feet. 4 To Jesu's Name if all things now A trembling homage pay ; O let my stubborn spirit bow, My stiff-neck'd will obey ! 5 Impotent, dumb, and deaf, and blind, And sick, and poor 1 am ; But sure a remedy to find For all in Jesu's Name. 6 I know in thee all fulness dwells, And all for wretched man : Fill every want my spirit feels, And break off every chain ! 7 If thou impart thyself to me, No other good I need : If thou, the Son, shalt make me free, 1 shall be free indeed. 8 I cannot rest, till in thy blood I full redemption have : But thou, through whom I come to God, Canst to the utmost save. 9 From sin, the guilt, the power, the pain, Thou wilt redeem my soul : Lord, I believe, and not in vain ; My faith shall make me whole. 10 I too, with thee, shall walk in white ; With all thy saints shall prove, What is the length, and breadth, and height, And depth of perfect love. it)4 For Mourners HYMN 137. s. m. J ATHEN shall thy love constrain ' And force me to thy breast ? When shall my soul return again To her eternal rest ? 2 Ah ! what avails my strife, My wandering to and fro ? Thou hast the words of endless life Ah ! whither should I go ? 3 Thy condescending grace

To me did freely move ; It calls me still to seek thy face, And stoops to ask my love. 4 Lord, at thy feet I fall ; I groan to be set free ; I fain would now obey the call, And give up all for thee. 5 To rescue me from woe, Thou didst with all things part ; Didst lead a suffering life below, To gain my worthless heart. 6 My worthless heart to gain, The God of all that breathe Was found in fashion as a man, And died a cursed death. 7 And can I yet delay My little all to give ? To tear my soul from earth away, For Jesus to receive ? 8 Nay, but I yield, I yield ; 1 can hold out no more : 1 sink, by dying love compell'd, And own thee conqueror. Convinced of Sin. loO 9 Though late, I all forsake, My friends, my all resign ; Gracious Redeemer, take, O take, And seal me ever thine ! 10 Come, and possess me whole ; Nor hence again remove : Settle and fix my wavering soul With all thy weight of love. 11 My one desire be this, Thy only love to know ; To seek and taste no other bliss, No other good below. 12 My Life, my Portion thou, Thou all-sufficient art ; My Hope, my heavenly Treasure, now Enter, and keep my heart. HYMN 138. cm. 1 / THAT thou would'st the heavens rent, In majesty come down ; Stretch out thine arm omnipotent, And seize me for thine own ! 2 Descend, and let thy lightning burn The stubble of thy foe ; My sins o'erturn, o'erturn, o'erturn, And make the mountains flow ! 3 Thou my impetuous spirit guide, And curb my headstrong will ; Thou only canst drive back the tide, And bid the sun stand still. 4 What though I cannot break mv chain, Or e'er throw oft' my load ? The things impossible to men, Are possible to God. -o() r,,r Mourners 5 Is there a thing too hard for thee, Almighty Lord of all ; Whose threatening looks dry up the sea, And make the mountains fall ? 6 Who, who shall in thy presence stand, And match Omnipotence ? Ungrasp the hold of thy right hand, Or pluck the sinner thence ?

And hrings his wanderer home : And every soul that sheep might be : Come then, my Lord, and gather me, My Jesus, quickly come. 9 Take me into thy people's rest ; O come, and with my sole request, My one desire, comply : Make me partaker of my hope ; Then bid me get me quickly up, And on thy bosom die. HYMN 145. 8's8f6's. 1 r JESUS, let me bless thy Name ! All sin, alas ! thou know'st I am, But thou all pity art : Turn into flesh my heart of stone ; Such power belongs to thee alone ; Turn into flesh my heart. 2 A poor, unloving wretch, to thee For help against myself I flee ! Thou only canst remove The hindrances out of the way, And soften my unyielding clay, And mould it into love. 3 O let thy Spirit shed abroad The love, the perfect love of God, In this cold heart of mine : O might he now descend, and rest, And dwell for ever in my breast, And make it all divine. 4 What shall I do my suit to gain ? O Lamb of God, for sinners slain, I plead what thou hast done " 144 For Mourners Didst thou not die the death for me ? Jesus, remember Calvary, And break my heart of stone. 5 Take the dear purchase of thy blood. My Friend and Advocate with God, My Ransom and my Peace ; Surety, who all my debt hast paid, For all my sins atonement made, The Lord my Righteousness. HYMN 146. 8s8r6's. 1 OTILL, Lord, I languish for thy grace ; Reveal the beauties of thy face, The middle wall remove : Appear, and banish my complaint ; Come, and supply my only want, Fill all my soul with love ! 2 O ! conquer this rebellious will : Willing thou art, and ready still, Thy help is always nigh : The stony from my heart remove, And give me, Lord, O give me love, Or at thy feet I die. 3 To thee I lift my mournful eye : Why am I thus ? O, tell me why I cannot love my God ? The hindrance must be all in me ; It cannot in my Saviour be ; Witness that streaming blood !

1 VUT of the deep I cry, - Just at the point to die : Hastening to infernal pain, Jesus, Lord, I cry to thee ; Help a feeble child of man ; Show forth all thy power in me. 2 On thee I ever call, Saviour and Friend of all ; Well thou know'st my desperate case ; Thou my curse and sin remove ; Save me by thy richest grace, Save me by thy pardoning love. 3 How shall a sinner find The Saviour of mankind ? Canst thou not accept my prayer ? Not bestow the grace I claim ? Where are thy old mercies ? Where All the powers of Jesu's Name ? 4 What shall I say to move The bowels of thy love ? Are they not already stirr'd ? Have I in thy death no part ? Ask thy own compassions, Lord ! Ask the yearnings of thy heart 5 I will not let thee go, Till I thy mercy know : Conv in ced of Sin . 149 Let me hear the welcome sound ! Speak, if still thou canst forgive ; Speak, and let the lost he found ; Speak, and let the dying live. 6 Thy love is all my plea ; Thy passion speaks for me : By thy pangs and bloody sweat, By thy depth of grief unknown, Save me, gasping at thy feet ; Save, O save, thy ransom' d one ! 7 What hast thou done for me ! O, think on Calvary ! By thy mortal groans and sighs, By thy precious death, I pray, Hear my dying spirit's cries, Take, O take my sins away ! HYMN 152. s. m. 1 AH! whither should I go, Burden'd, and sick, and faint ; To whom should I my troubles show, And pour out my complaint ? My Saviour bids me come ; Ah ! why do I delay ? He calls the weary sinner home, And yet from him I stay ! 2 What is it keeps me back, From which I cannot part ? Which will not let my Saviour take Possession of my heart ? Some curbed thing unknown Must surely lurk within ; Some idol, which I will not own, Some secret bosom-sin. 3 Jesus, the hind'rance show, Which I have fear'd to see ; lOU For Mourners

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

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

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

Thy grace is always nigh : Now, as yesterday, the same Thou art, and wilt for ever be ; Friend of sinners, spotless Lamb, Thy blood was shed for me. Nothing have I, Lord, to pay, Nor can thy grace procure ; Empty send me not away, For I, thou know'st, am poor : Dust and ashes is my name, My all is sin and misery ; Friend of sinners, spotless Lamb, Thy blood was shed for me. No good word, or work, or thought. Bring I to gain thy grace ; Pardon I accept unbought ; Thy proffer I embrace : Coming, as at first I came, To take, and not bestow on thee ; Friend of sinners, spotless Lamb, Thy blood was shed for me. 1 72 For Persons 5 Saviour, from thy wounded side I never will depart ; Here will I my spirit hide, When I am pure in heart. Till my place ahove I claim, This only shall be all my plea, Friend of sinners, spotless Lamb, Thy blood was shed for me. 1 f GOD, thy righteousness we own : •J Judgment is at thy house begun ! With humble awe thy rod we hear, And guilty in thy sight appear : We cannot in thy judgment stand, But sink beneath thy mighty hand. 2 Our mouth as in the dust we lay, And still for mercy, mercy, pray : Unworthy to behold thy face, Unfaithful stewards of thy grace, Our sin and wickedness we own, And deeply for acceptance groan. We have not, Lord, thy gifts improved. But basely from thy statutes roved, And done thy loving Spirit despite, And sinn'd against the clearest light, Brought back thy agonizing pain, And nail'd thee to thy cross again 4 Yet do not drive us from thy face, A stiff-neck'd and hard-hearted race ; But, O ! in tender mercy break The iron sinew in our neck ; The softening power of love impart, And melt the marble of our heart. Convinced of Backsliding. 1 73 1 TESUS, thou know'st my sinfulness, «J My faults are not conceal'd from thee ; A sinner in my last distress, To thy dear wounds I fain would flee, And never, never thence depart, Close shelter' d in thy loving heart. 2 How shall I find the living way,

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

From thee, my Lord, to move : That I never, never more, May with my much-loved Master part, To the posts of mercy's door O nail my willing heart ! 5 See my utter helplessness, And leave me not alone ; O preserve in perfect peace, And seal me for thine own : More and more thyself reveal, Thy presence let me always find : Comfort, and confirm, and heal My feeble, sin -sick mind. 6 As the apple of an eye Thy weakest servant keep ; Help me at thy feet to lie, And there for ever weep : Tears of joy mine eyes o'erflow, That I have any hope of heaven ; Much of love I ought to know, For I have much forgiven. Rejoicing HYMN 189. 6-8's. OW 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. 2 Father, thine 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. 3 O Love, thou bottomless abyss ! My sins are swallow'd up in thee ; Cover d is my unrighteousness, Nor spot of guilt remains on me, While Jesu's blood, through earth and skies, Mercy, free, boundless mercy, cries ! 4 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. 5 Though waves and storms go o'er my head, Though strength, and health, and friends be gone, Though joys be wither'd all and dead, Though every comfort be withdrawn ; 1 OO For Believers Rejoicing . On this my steadfast soul relies : Father, thy mercy never dies. 6 Fix'd on this around will I remain, Though 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, Loved with an everlasting love. HYMN 190. l. m.

1 T ESUS, thy Blood and Righteousness My beauty are, my glorious dress : 'Midst flaming worlds, in these array'd, With joy shall I lift up my head. 2 Bold shall I stand in thy great day, For who aught to my charge shall lay ? Fully absolved through these I am, From sin and fear, from guilt and shame. 3 The holy, meek, unspotted Lamb, Who from the Father's bosom came, Who died for me, even me, to' atone, Now for my Lord and God I own. 4 Lord, I believe thy precious blood, Which, at the mercy-seat of God, For ever doth for sinners plead, For me, even for my soul, was shed. 5 Lord, I believe were sinners more Than sands upon the ocean shore, Thou hast for all a ransom paid, For all a full atonement made. 6 When from the dust of death I rise, To claim my mansion in the skies, Even then, this shall be all my plea, Jesus hath lived, hath died for me. For Believers Rejoicing, lo7 7 Thus Abraham, the Friend of God, Thus all heaven's armies bought with blood. Saviour of sinners Thee proclaim ; Sinners, of whom the chief I am. 8 Jesus, be endless praise to thee, Whose boundless mercy hath for me, For me, and all thy hands have made, An everlasting ransom paid. 9 Ah ! give to all thy servants, Lord, With power to speak thy gracious word ; That all, who to thy wounds will flee, May find eternal life in thee. 10 Thou God of power, thou God of love, Let the whole world thy mercy prove ! Now let thy word o'er all prevail ; Now take the spoils of death and hell. THEE, O my God and King, My Father, thee I sing ! Hear, well-pleased, the joyous sound, Praise from earth and heaven receive ; Lost I now in Christ am found, Dead by faith in Christ I live. Father, behold thy son, In Christ I am thy own : Stranger long to thee, and rest, See the prodigal is come : Open wide thine arms and breast, Take the weary wanderer home. J OO For Believers Rejoicing. 3 Thine eye observed from far, Thy pity look'd me near ; Me thy bowels yearn'd to see ;

6 Prophet, to me reveal Thy Father's perfect will : Never mortal spake like thee, Human Prophet like divine ; Loud and strong their voices be, Small, and still, and inward thine ! 7 On thee, my Priest, I call, Thy blood atoned for all : Still the Lamb as slain appears, Still thou stand'st before the throne Ever offering up my prayers, These presenting with thine own. 8 Jesus, thou art my King, From thee my strength I bring : Shadow' d by thy mighty hand, Saviour, who shall pluck me thence ? Faith supports ; by faith I stand, Strong in thy omnipotence. HYMN 194. 2-6's £ 4-7'. 1 A RISE, my soul, arise, -"- Thy Saviour's Sacrifice ! All the names that love could find, All the forms that love could take, Jesus in himself hath join'd, Thee, my soul, his own to make. 2 Equal with God Most High, He laid his glory by ; He, the' eternal God, was born, Man with men he deign'd to' appear, Object of his creature's scorn, Pleased a servant's form to wear. 3 Hail ! everlasting Lord, Divine, incarnate Word ! For Believers Rejoicing. 191 Thee let all my powers confess ; Thee ray latest breath proclaim ; Help, ye angel- choirs, to bless. Shout the loved Immanuel's name ! Fruit of a virgin's womb, The promised Blessing 's come ; Christ, the fathers' hope of old, Christ, the woman's conquering Seed, Christ, the Saviour long foretold, Born to bruise the serpent's head. Jesus, to thee I bow ! The' Almighty's Fellow thou ! Thou, the Father's only Son ; Pleased he ever is in thee ; Just and holy thou alone, Full of grace and truth for me. HYMN 195. 2-6V §• 4-7's. HIGH above every name, Jesus, the Great I AM ! Bows to Jesus every knee, Things in heaven, and earth, and hell ; Saints adore him, demons flee, Fiends, and men, and angels feel ! He left his throne above, Emptied of all but love : Whom the heavens cannot contain, God, vouchsafed a worm to' appear, Lord of Glory, Son of Man, Poor, and vile, and abject here. His own on earth he sought, His own received him not ; Him a sign by all blasphemed, Outcast and despised of men, v2 For JB el levers Rejoicing.

Him they all a madman deem'd, Bold to scoff the Nazarene. 4 Hail, Galilean King! Thy humble state I sing ; Never shall my triumphs end ; Hail, derided Majesty ! Jesus, hail ! the sinner's Friend, Friend of Publicans, and me. HYMN 196. i,. m. INTO thy gracious hands I fall, And with the arms of faith embrace ; 0 King of Glory, hear my call ; O raise me, heal me, by thy grace ! Now righteous through thy wounds I am ; No condemnation now I dread ; 1 taste salvation in thy name, Alive in thee, my living Head. Still let thy wisdom be my guide, Nor take thy light from me away ; Still with me let thy grace abide, That I from thee may never stray : Let thy word richly in me dwell ; Thy peace and love my portion be ; My joy to' endure and do thy will, Till perfect I am found in thee. Arm me with thy whole armour, Lord ! Support my weakness with thy might ; Gird on my thigh thy conquering sword, And shield me in the threatening fight : From faith to faith, from grace to grace, So in thy strength shall I go on ; Till heaven and earth flee from thy lace, And glory end what grace begun. For Believers Rejoicing, 19o HYMN 197. 7's. 1 TTAPPY soul, who sees the day, ■ The glad day of gospel grace ! Thee, my Lord, (thou then wilt say,) Thee will I for ever praise ; Though thy wrath against me burn'd, Thou dost comfort me again ; All thy wrath aside is turn'd, Thou hast blotted out my sin. 2 Ale, behold ! thy mercy spares ; Jesus my salvation is; Hence my doubts ; away my fears ; Jesus is become my peace : Jah, Jehovah, is my Lord, Ever merciful and just ; I will lean upon his word ; I will on his promise trust. 3 Strong I am, for he is strong; Just in righteousness divine : Lie is my triumphal song ; All he has, and is, is mine ; Mine and yours, whoe'er believe ; On his name whoe'er shall call, Freely shall his grace receive ; He is full of grace for all. 4 Therefore shall ye draw with joy

1 / Heavenly King, Look down from above ; - Assist us to sing Thy mercy and love : So sweetly o'erflowing, So plenteous the store, Thou still art bestowing, And giving us more. 2 O God of our life, We hallow thy Name ; Our business and strife Is thee to proclaim ; Accept our thanksgiving For creating grace ; The living, the living Shall show forth thy praise 3 Our Father and Lord, Almighty art Thou ; Preserved by thy word, We worship thee now. The bountiful Donor Of all we enjoy ! Our tongues to thine honour, And lives we employ. 4 But O ! above all, Thy kindness we praise, From sin and from thrall Which saves the lost race ; Thy Son thou hast given The world to redeem, And bring us to heaven, Whose trust is in him. Ub For Believers Rejoicing. 5 Wherefore of thy love We sing and rejoice ; With angels above We lift up our voice : Thy love each believer Shall gladly adore, For ever and ever, When time is no more. HYMN 200. lOS-ir. 1 A/fY Father, my God, I long for thy love; -L' O shed it abroad ; Send Christ from above! My heart, ever fainting, He only can cheer ; And all things are wanting, Till Jesus is here. 2 O when shall my tongue Be fill'd with thy praise ! While all the day long I publish thy grace, Thy honour and glory To sinners forth show, Till sinners adore thee, And own thou art true. 3 Thy strength and thy power I now can proclaim, Preserved every hour Through Jesus's Name ; For thou art still by me, And boldest my hand ; No ill can come nigh me, By faith while I stand. 4 My God is my guide : Thy mercies abound ; On every side They compass me round : Thou savest me from sickness, From sin dost retrieve, And strengthen 'st my weakness, And bidd'st me believe. 5 Thou holdest my soul In spiritual life, My foes dost control, And quiet their strife ; Thou rulest my passion, My pride and self-will ; To see thy salvation, Thou bidd'st me " stand still!

Sinking into endless woe, Jesus to our rescue ran, And God appear'd below. 3 God, in this dark vale of tears, A man of griefs was seen : Here for three and thirty years He dwelt with sinful men. Did they know the Deity ? Did -they own him, who he was ? See the Friend of Sinners, see ! lie hangs on yonder cross ! For Believers Rejoicing. 209 4 Yet thy wrath I cannot fear, Thou gentle, bleeding Lamb ! By thy judgment I am clear ; Heal'd by thy stripes I am : Thou for me a curse wast made, That I might in thee be blest ; Thou hast my full ransom paid, And in thv wounds I rest. HYMN 216. c. m. 1 INFINITE, unexhausted Love ! (Jesus and Love are one :) If still to me thy bowels move, They are restrain'd to none. 2 What shall I do my God to love ? My loving God to praise ? The length, and breadth, and height to prove, And depth of sovereign grace ? 3 Thy sovereign grace to all extends, Immense and unconfined; From age to age it never ends ; It reaches all mankind. 4 Throughout the world its breadth is known, Wide as infinity ! So wide, it never pass'd by one, Or it had pass'd by me. 5 My trespass was grown up to heaven ; But far above the skies, In Christ abundantly forgiven, I see thy mercies rise ! f The depth of all -redeeming love, What angel -tongue can tell ? O may I to the utmost prove The gift unspeakable ! 7 Deeper than hell, it pluck'd me thence •. Deeper than inbred sin, 2 JO For Believers Rejoicing. Jesus's love my heart shall cleanse, When Jesus enters in. 8 Come quickly, gracious Lord, and take Possession of thine own ; My longing heart vouchsafe to make Thine everlasting throne ! 9 Assert thy claim, maintain thy right, Come quickly from above : And sink me to perfection's height, The depth of humble love. HYMN 217. c. m. 1 TESUS, to thee I now can fly, On whom my help is laid : Oppress'd by sins, I lift my eye, And see the shadows fade. 2 Believing on my Lord, I find

8 Lo ! here thy wondrous skill arrays The earth in cheerful green ; A thousand herbs thy art displays, A thousand flowers between. 9 There the rough mountains of the deep Obey thy strong command : Thy breath can raise the billows steep. Or sink them to the sand. 10 Thy glories blaze all nature round, And strike the wondering sight, Through skies, and seas, and solid ground. With terror and delight. 1 1 Infinite strength and equal skill Shine through thy works abroad, Our souls with vast amazement fill, And speak the builder God. wU For Believers Rejoicing. 12 But the mild glories of thy grace Our softer passions move ; Pity divine in Jesu's face We see, adore, and love ! HYMN 227. l. m. 1 T TOW do thy mercies close me round ! A - For ever be thy name adored ; I blush in all things to abound ; The servant is above his Lord ! 2 Inured to poverty and pain, A suffering life my Master led : The Son of God, the Son of Man, He had not where to lay his head. 3 But lo ! a place he hath prepared For me, whom watchful angels keep : Yea, he himself becomes my guard ; He smoothes my bed, and gives me sleep. 4 Jesus protects ; my fears, be gone ! What can the Rock of Ages move ? Safe in thy arms I lay me down, Thy everlasting arms of love. 5 While thou art intimately nigh, Who, who shall violate my rest ? Sin, earth, and hell I now defy ; I lean upon my Saviour's breast. 6 I rest beneath the' Almighty's shade ; My griefs expire, my troubles cease ; Thou, Lord, on whom my soul is stay'd, Wilt keep me still in perfect peace. 7 Me for thine own thou lov'st to take, In time and in eternity : Thou never, never wilt forsake A helpless worm that trusts in thee. For Believers Rejoicing. 221 1 HPHOU Shepherd of Israel, and mine, A The joy and desire of my heart ; For closer communion I pine, I long to reside where thou art : The pasture I languish to find, Where all, who their Shepherd ohey, Are fed, on thy bosom reclined, And screen'd from the heat of the day

Jesus, upheld by thy right hand, Though in the flesh I feel the thorn, I bless the day that I was born. Weary of life, through inbred sin, I was, but now defy its power ; When as a flood the foe comes in, My soul is more than conqueror ; I tread him down with holy scorn, And bless the day that I was born. Come, Lord, and make me pure within, And let me now be fill'd with God ! Live to declare I 'm saved from sin : And if I seal the truth with blood, My soul, from out the body torn, Shall bless the day that I was born ! HYMN 231. p.m. 1 A WAY with our fears ! The glad morning £- appears, When an heir of salvation was born ! From Jehovah I came, For his glory I am, And to him I with singing return. 2 Thee, Jesus, alone, The fountain I own Of my life and felicity here ; And cheerfully sing My Redeemer and King, Till his sign in the heavens appear. 3 With thanks I rejoice In thy fatherly choice Of my state and condition below ; If of parents I came Who honour'd thy name, 'Twas thy wisdom appointed it so. 224 For Believers Rejoicing. 4 1 sing of thy grace, From my earliest days Ever near to allure and defend ; Hitherto thou hast been My preserver from sin, And I trust thou wilt save to the end. 5 O the infinite cares, And temptations, and snares Thy hand hath conducted me through ! O the blessings bestovv'd By a bountiful God, And the mercies eternally new ! 6 What a mercy is this, What a heaven of bliss, How unspeakably happy am I ! Gather'd into the fold, With thy people enrol I'd, With thy people to live and to die ! 7 O the goodness of God, Employing a clod His tribute of glory to raise ! His standard to bear, And with triumph declare His unspeakable riches of grace ! 8 O the fathomless love, That has deign'd to ap- prove And prosper the work of my hands ! With my pastoral crook I went over the brook, And, behold, I am spread into bands ! 9 Who, I ask in amaze, Hath begotten me these ?

And glory ends what grace begun. 2 Spirit of grace, and health, and power, Fountain of light and love below ; Abroad thy healing influence shower, O'er all the nations let it flow : Inflame our hearts with perfect love, In us the work of faith fulfil ; So not heaven's host shall swifter move, Than we on earth, to do thy will. 3 Father, 'tis thine each day to yield Thy children's wants a fresh supply ; Thou cloth'st the lilies of the field, And hearest the young ravens cry : On thee we cast our care ; we live Through thee, who know'st our every need ; O feed us with thy grace, and give Our souls this day the living bread ! HYMN 237. l. m. 1 ETERNAL, spotless Lamb of God, - Before the world's foundation slain ! Sprinkle us ever with thy blood ; O cleanse, and keep us ever clean ! To every soul (all praise to thee !) Our bowels of compassion move ; And all mankind by this may see God is in us ; for God is love. For Believers Mejoicing. 22) 2 Giver and Lord of life, whose power And guardian care for all are free, To thee in fierce temptation's hour, From sin and Satan let us flee : Thine, Lord, we are, and ours thou art, In us be all thy goodness show'd ; Renew, enlarge, and fill our heart With peace, and joy, and heaven, and God. 3 Blessing and honour, praise and love, Co-equal, co-eternal Three, In earth below, and heaven above, By all thy works, be paid to thee ! Thrice Holy ! thine the kingdom is, The power omnipotent is thine ; And when created nature dies, Thy never-ceasing glories shine. 1 " /TEET and right it is to praise IMX God, the Giver of all grace, God, whose mercies are bestow'd On the evil and the good : He prevents his creatures' call, Kind and merciful to all ; Makes his sun on sinners rise ; Showers his blessings from the skies. 2 Least of all thy creatures, we Daily thy salvation see ; As by heavenly manna fed, Through a world of dangers led ; Through a wilderness of cares ; Through ten thousand thousand snares, More than now our hearts conceive, More than we could know, and live!

Which, like thee, no beginning knew ; Thou wast ere time began his race, Ere glow'd with stars the' ethereal blue. Greatness unspeakable is thine, Greatness, whose undiininish'd ray, When short-lived worlds are lost, shall shine, When earth and heaven are fled awav. Unchangeable, all -perfect Lord, Essential life's unbounded sea, What lives and moves, lives by thy word ; It lives, and moves, and is from thee ! 3 Thy parent-hand, thy forming skill, Firm fix'd this universal chain ; Else empty barren darkness still Had held his unmolested reign. Whate'er in earth, or sea, or sky, Or shuns or meets the wandering thought, Escapes or strikes the searching eye, By thee was to perfection brought ! High is thy power above all height ; Whate'er thy will decrees is done : Thy wisdom, equal to thy might, Only to thee, O God, is known ! 4 Heaven's glory is thy awful throne, Yet earth partakes thy gracious sway : Vain man ! thy wisdom folly own, Lost is thy reason's feeble ray. What our dim eye could never see, Is plain and naked to thy sight ; What thickest darkness veils, to thee Shines clearly as the morning light For Believers Rejoicing. 233 In light thou dwell'st ; light that no shade, No variation, ever knew ; Heaven, earth, and hell, stand all display'd, And open to thy piercing view. I rpHOU, true and only God, lead'st forth A The' immortal armies of the sky ; Thou laugh'st to scorn the gods of earth ; Thou thunderest, and amazed they fly ! With downcast eye the' angelic choir Appear before thy awful face ; Trembling they strike the golden lyre, And through heaven's vault resound thy praise. In earth, in heaven, in all thou art ; The conscious creature feels thy nod, Whose forming hand on every part Impressed the image of its God. Thine, Lord, is wisdom, thine alone ! Justice and truth before thee stand : Yet, nearer to thy sacred throne, Mercy withholds thy lifted hand. Each evening shows thy tender love, Each rising morn thy plenteous grace ; Thy waken' d wrath doth slowly move, Thy willing mercy flies apace ! To thy benign indulgent care, Father, this light, this breath we owe ; And all we have, and all we are, From thee, great Source of Being, flow 234: For Believers Rejoicing.

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

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

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

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

A " Sit thou, in glory sit, Till I thine enemies have made To bow beneath thy feet." 2 Jesus, my Lord, mighty to save, What can my hopes withstand, While thee my Advocate I have, Enthroned at God's right hand ? 3 Nature is subject to thy word ; All power to thee is given, The uncontroll'd, almighty Lord Of hell, and earth, and heaven. 4 And shall my sins thy will oppose ? Master, thy right maintain ! O let not thy usurping foes In me thy servant reign ! 5 Come, then, and claim me for thine own ; Saviour, thy right assert ! Come, gracious Lord, set up thy throne, And reign within my heart ! 6 So shall I ijless thy pleasing sway ; And, sitting at thy feet, Thy laws with all my heart obey. With all my soul submit. 7 So shall I do thy will below, As angels do above ; The virtue of thy passion show, The triumphs of thy low For Believers Fighting. 263 8 Thy love the conquest more than gains ; To all I shall proclaim, " Jesus, the King, the Conqueror reigns ; Bow down to Jesu's Name." 9 To thee shall earth and hell submit, And every foe shall fall, Till death expires beneath thy feet, And God is all in all HYMN 276. p. m. 1 A70RSHIP, and thanks, and blessing, And strength ascribe to Jesus ! Jesus alone Defends his own, When earth and hell oppress us. Jesus with joy we witness Almighty to deliver ; Our seals set to, That God is true, And reigns a King for ever. 2 Omnipotent Redeemer, Our ransom' d souls adore thee : Our Saviour thou, We find it now, And give thee all the glory. We sing thine arm unshorten'd, Brought through our sore temptation ; With heart and voice In thee rejoice, The God of our salvation. 3 Thine arm hath safely brought us A way no more expected, Than when thy sheep Pass'd through the deep, By crystal walls protected. Thy glory was our rear-ward, Thine hand our lives did cover, And we, even we, Have pass'd the sea. And march'd triumphant over 04 For Believers Fighting. 4 The world's and Satan's malice Thou, Jesus, hast confounded ; And, hy thy grace, With songs of praise

Our happy souls resounded. Accepting our deliv'rance, We triumph in thy favour, And for the love, Which now we prove, Shall praise thy name for ever. HYMN 277. s. m. JESUS, the Conqueror, reigns, In glorious strength array 'd, His kingdom over all maintains, And bids the earth be glad. Ye sons of men, rejoice In Jesu's mighty love ; Lift up your heart, lift up your voice, To him who rules above. Extol his kingly power ; Kiss the exalted Son, Who died, and lives, to die no more, High on his Father's throne : Our Advocate with God, He undertakes our cause, And spreads through all the earth abroad The victory of his cross. That bloody banner see, And, in your Captain's sight, Fight the good fight of faith with me, My fellow-soldiers, fight ! In mighty phalanx join'd, To battle all proceed ; Arm'd with the' unconquerable mind Which was in Christ your Head. For Believers Fighting. 2oo 4 Urge on your rapid course, Ye blood-besprinkled bands ; The heavenly kingdom suffers force ; 'Tis seized by violent hands : See there the starry crown That glitters through the skies ! Satan, the world, and sin, tread down, And take the glorious prize ! 5 Through much distress and pain, Through many a conflict here, Through blood, ye must the entrance gain ; Yet, O disdain to fear ! " Courage !" your Captain cries, Who all your toil foreknew ; " Toil ye shall have ; yet all despise, I have o'ercome for you." 6 The world cannot withstand Its ancient Conqueror ; The world must sink beneath the hand Which arms us for the war : This is our victory ! Before our faith they fall ; Jesus hath died for you and me ; Believe, and conquer all. HYMN 278. Ts Sf Vs. David and Goliath. 1 Sam. xvii. 1 AJITHO is this gigantic foe That proudly stalks along, Overlooks the crowd below, In brazen armour strong ? Loudly of his strength he boasts, On his sword and spear relies ; Meets the God of Israel's hosts, And all their force defies. bb For Believers Fighting . 2 Tallest of the earth-born race, They tremble at his power, Flee before the monster's face, And own him conqueror. Who this mighty champion is,

Thine image in thy Son 1 claim ; And still to higher glories rise, Till all tran sform'd I know thy name. And glide to all my heaven above, My highest heaven in Jesu's love. HYMN 285. l. m. 1 /OME, Saviour, Jesus, from above ! s Assist me with thy heavenly grace Empty my heart of earthly love, And for thyself prepare the place. 2 O let thy sacred presence fill, And set my longing spirit free, Which pants to have no other will, But day and night to feast on thee. 3 While in this region here below, No other good will I pursue ; I '11 bid this world of noise and show, With all its glittering snares, adieu! .274 For Believers Fighting. 4 That path with humble speed I '11 seek, In which my Saviour's footsteps shine ; Nor will I hear, nor will I speak, Of any other love but thine. 5 Henceforth may no profane delight Divide this consecrated soul ; Possess it thou, who hast the right, As Lord and Master of the whole. 6 Wealth, honour, pleasure, and what else This short-enduring world can give, Tempt as ye will, my soul repels, To Christ alone resolved to live. 7 Thee I can love, and thee alone, With pure delight and inward bliss : To know thou tak'st me for thine own, O what a happiness is this ! 8 Nothing on earth do I desire, But thy pure love within my breast : This, only this, will I require, And freely give up all the rest. HYMN 286. l. m. 1 A BRAHAM, when severely tried, His faith by his obedience show'd He with the harsh command complied, And gave his Isaac back to God. 2 His son the father offer' d up Son of his age, his only son, Object of all his joy and hope, And less beloved than God alone. For Believers Fighting. 27 Q 3 O for a faith like his, that we The bright example may pursue ; May gladly give up all to thee, To whom our more than all is due ! 4 Now, Lord, to thee our all we leave ; Our willing soul thy call obeys ; Pleasure, and wealth, and fame we give, Freedom, and life, to win thy grace. 5 Is there a thing than life more dear ?

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

And ready may I be ; For ever standing on my guard, And looking up to thee. 3 O do thou always warn My soul of evil near ! When to the right or left I turn, Thy voice still let me hear : For Believers Watching. 295 " Come back ! this is the way ; Come back, and walk herein ! ' O may I hearken and obey, And shun the paths of sin ! Thou seest my feebleness ; Jesus, be thou my power, My help and refuge in distress, My fortress and my tower. Give me to trust in thee ! Be thou my sure abode ; My horn, and rock, and buckler be, My Saviour, and my God. Myself I cannot save, Myself I cannot keep : But strength in thee I surely have, Whose eye-lids never sleep : My soul to thee alone Now therefore I commend ; Thou, Jesus, love me as thy own, And love me to the end. 1 TATHER, to thee I lift mine eyes, JL My longing eyes, and restless heart Before the morning watch I rise, And wait to taste how good thou art, To' obtain the grace I humbly claim, The saving power of Jesu's name. 2 This slumber from my soul, O shake ! Warn by thy Spirit's inward call ; Let me to righteousness awake, And pray that I no more may fall, Or give to sin or Satan place, But walk in all thy righteous ways. yb For Believers Watching. 3 O would'st thou, Lord, thy servant guard, 'Gainst every known or secret foe ; A mind for all assaults prepared, A sober, vigilant mind bestow, Ever apprized of danger nigh, And when to light, and when to fly. 4 O never suffer me to sleep Secure within the verge of hell , But still my watchful spirit keep In lowly awe and loving zeal ; And bless me with a godly fear, And plant that guardian -angel here ! 5 Attended by the sacred dread, And wise from evil to depart, Let me from strength to strength proceed, And rise to purity of heart ; Through all the paths of duty move, From humble faith to perfect love. HYMN 307. c. m. d.

4 To thy blessed will resign'd, And stay'd on that alone, I thy perfect strength shall find, Thy faithful mercies own ; Compass'd round with songs of praise, My all to my Redeemer give ; Spread thy miracles of grace, And to thy glory live. For Believers Suffering. SW) HYMN 336. 7's8r6's. FATHER, in the Name I pray Of thy incarnate Love ; Humbly ask, that as my day My suffering strength may prove : When my sorrows most increase, Let thy strongest joys be given : Jesus, come with my distress, And agony is heaven ! 2 Father, Son, and Holy Ghost, For good remember me ! Me, whom thou hast caused to trust For more than life on thee : With me in the fire remain, Till like burnish'd gold I shine, Meet, through consecrated pain, To see the Face Divine. HYMN 337. l. m. 1 INTERNAL Beam of Light Divine, - Fountain of unexhausted love, In whom the Father's glories shine, Through earth beneath, and heaven above 2 Jesus, the weary wanderer's rest, Give me thy easy yoke to bear ; With steadfast patience arm my breast, With spotless love, and lowly fear. 3 Thankful I take the cup from thee, Prepared and mingled by thy skill, Though bitter to the taste it be, Powerful the wounded soul to heal. 320 For Believers Suffering 4 Be thou, O Rock of Ages, nigh ! So shall each murmuring thought be gone ; And grief, and fear, and care, shall fly, As clouds before the mid-day sun. 5 Speak to my warring passions, " Peace ! " Say to my trembling heart, " Be still ! " Thy power my strength and fortress is, For all things serve thy sovereign will. 6 O death! where is thy sting? Where now Thy boasted victory, O grave ? Who shall contend with God ? or who Can hurt whom God delights to save ? HYMN 338. l. m. 1 nTHOU Lamb of God, thou Prince of Peace, J- For thee my thirsty soul doth pine ; My longing heart implores thy grace ; O make me in thy likeness shine ! 2 With fraudless, even, humble mind, Thy will in all things may I see ; In love be every wish resign'd, And hallow'd my whole heart to thee. 3 When pain o'er my weak flesh prevails,

With lamb-like patience arm my breast ; When grief my wounded soul assails, In lowly meekness may I rest. 4 Close by thy side still may 1 keep, Howe'er life's various current flow ; With steadfast eye mark every step, And follow thee where'er thou go. 5 Thou, Lord, the dreadful tight hast won ; Alone thou hast the winepress trod : In me thy strength' ning grace be shown ; O may I conquer through thy blood ! For Believer; Suffering. o2 I 6 So, when on Sion thou shalt stand, And all heaven's host adore their King, Shall I be found at thy right hand, And free from pain thy glories sing. HYMN 339. l. m. 1 f THOU, to whose all-searching sight - The darkness shineth as the light, Search, prove my heart ; it pants for thee ; O burst these bonds, and set it free ! 2 Wash out its stains, refine its dross, Nail my affections to the cross ; Hallow each thought ; let all within Be clean, as thou, my Lord, art clean ! 3 If in this darksome wild I stray, Be thou my Light, be thou my Way ; No foes, no violence I fear, No fraud, while thou, my God, art near. 4 When rising floods my soul o'erflow, When sinks my heart in waves of woe, Jesus, thy timely aid impart, And raise my head, and cheer my heart. 5 Saviour, where'er thy steps J see, Dauntless, untired, I follow thee ! O let thy hand support me still, And lead me to thy holy hill ! 6 If rough and thorny be the way, My strength proportion to my day ; Till toil, and grief, and pain shall cease, Where all is calm, and joy, and peace. Seeking for full Redemption. HYMN 340. s. m. 1 'T'HE thing my God doth hate A That I no more may do, Thy creature, Lord, again create, And all my soul renew : My soul shall then, like thine, Ahhor the thing unclean, And, sanctified by love divine, For ever cease from sin. 2 That blessed law of thine, Jesus, to me impart : The Spirit's law of life divine, O write it in my heart ! Implant it deep within, Whence it may ne'er remove ; The law of liberty from sin, The perfect law of love.

4 A heart in every thought renew'd, And full of love divine ; Perfect, and right, and pure, and good, A copy, Lord, of thine ! 5 Thy tender heart is still the same, And melts at human woe : Jesus, for thee distress'd I am, I want thy love to know. 6 My heart, thou know'st, can never rest, Till thou create my peace ; Till, of my Eden re-possest, From every sin I cease. 7 Fruit of thy gracious lips, on me Bestow that peace unknown, The hidden manna, and the tree Of life, and the white stone. Seeking for full Redemption. oZO 8 Thy nature, gracious Lord, impart ; Come quickly from above ; Write thy new name upon my heart, Thy new, best name of love. 1 r I HOU hidden love of God, whose height. A Whose depth unfathom'd, no man knows ; I see from far thy beauteous light, Inly I sigh for thy repose : My heart is pain'd, nor can it be At rest, till it finds rest in thee. 2 Thy secret voice invites me still The sweetness of thy yoke to prove ; And fain I would ; but though my will Seems fix'd, yet wide my passions rove ; Yet hindrances strew all the way ; I aim at thee, yet from thee stray. 3 'Tis mercy all, that thou hast brought My mind to seek her peace in thee ; Yet while I seek, but find thee not ; No peace my wandering soul shall see ; O when shall all my wanderings end, And all my steps to thee-ward tend ! 4 Is there a thing beneath the sun That strives with thee my heart to share ; All, tear it thence, and reign alone, The Lord of every motion there ! Then shall my heart from earth be free, When it hath found repose in thee 5 O hide this self from me, that I No more, but Christ in me, may live ; My vile affections crucify, Nor let one darling lust survive ! o2b Seeking for full Redemption. In all tilings nothing may I see, Nothing desire or seek, hut thee ! 6 O Love, thy sovereign aid impart, To save me from low-thoughted care ; Chase this self-will through all my heart,

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

My Heaven on earth, my Heaven above I Help me, Saviour, speak the word, And perfect me in love. 6 Grant me now the bliss to feel Of those that are in thee ; Son of God, thyself reveal, Engrave thy name on me ; As in heaven be here adored, And let me now the promise prove ; Help me, Saviour, speak the word, And perfect me in love. HYMN 355. J's. Phil. ii. 5. 1 TESU, shall I never be Firmly grounded upon thee ? Never by thy work abide, Never in thy wounds reside ? 2 O how wavering is my mind, Toss'd about with every wind ! O how quickly doth my heart From the living God depart ! 3 Jesu, let my nature feel, Thou art God unchangeable : Jah, Jehovah, great I AM, Speak into my soul thy Name. 4 Grant that every moment I May believe, and feel thee nigh 5 Steadfastly behold thy face, 'Stablish'd with abiding grace. 33 Seeking for full Redemption 5 Plant, and root, and fix in me All the mind that was in thee ; Settled peace I then shall find , Jesu's is a quiet mind. 6 Anger I no more shall feel, Always even, always still, Meekly on my God reclined ; Jesu's is a gentle mind. 7 I shall suffer and fulfil All my Father's gracious will ; Be in all alike resign'd ; Jesu's is a patient mind. 8 When 'tis deeply rooted here, Perfect love shall cast out fear ; Fear doth servile spirits bind ; Jesu's is a noble mind. 9 When I feel it fix'd within, I shall have no power to sin ; How shall sin an entrance find ? Jesu's is a spotless mind. 10 I shall nothing know beside Jesus, and him crucified ; Perfectly to him be join'd ; Jesu's is a loving mind. Ill shall triumph evermore, Gratefully my God adore, God so good, so true, so kind : Jesu's is a thankful mind. 12 Lowly, loving, meek, and pure I shall to the end endure ; Be no more to sin inclined ; Jesu's is a constant mind. Seeking for full Redemption. SSi) 13 I shall fully be restored To the image of my Lord ; Witnessing to all mankind, Jesu's is . perfect mind.

On me and all mankind bestow'd ? O that my every breath were praise ! O that my heart were fill'd with God ! My heart would then with love o'erflow, And all my life thy glory show. 4 See me, O Lord, athirst and faint! Me, weary of forbearing, see ! And let me feel thy love's constraint, And freely give up all for thee ; True in the fiery trial prove, And pay thee back thy dying love ! 1 ( LOVE, I languish at thy stay ! I pine for thee with ling'ring smart, Weary and faint through long delay : When wilt thou come into my heart ? From sin and sorrow set me free, And swallow up my soul in thee ! 2 Come, O thou universal Good ! Balm of the wounded conscience, conic ! The hungry, dying spirit's food, The weary, wand' ring pilgrim's home ; Haven to take the shipwreck'd in, My everlasting rest from sin ! Seeking for full Redemption. SOO 3 Be thou, O Love, whate'er I want ; Support my feebleness of mind ; Relieve the thirsty soul, the faint Revive, illuminate the blind ; The mournful cheer, the drooping lead, And heal the sick, and raise the dead. 4 Come, O my comfort and delight ! My strength and health, my shield and sun ; My boast, and confidence, and might, My joy, my glory, and my crown ; My gospel hope, my calling's prize, My tree of life, my paradise. 5 The secret of the Lord thou art, The mystery so long unknown ; Christ in a pure and perfect heart, The name inscribed in the white stone ; The life divine, the little leaven, My precious pearl, my present heaven. HYMN 380. 6-8's. 1 PRISONERS of hope, lift up your heads ! • The day of liberty draws near ; Jesus, who on the Serpent treads, Shall soon in your behalf appear : The Lord will to his temple come ; Prepare your hearts to make him room. 2 Ye all shall find, whom in his word Himself hath caused to put your trust, The Father of our dying Lord Is ever to his promise just ; Faithful, if we our sins confess, To cleanse from all unrighteousness. 3 Yes, Lord, we must believe thee kind, Thou never canst unfaithful prove ;

The man f sin consume ; Slay him with thy Spirit, Lord ; Reign thou in my heart alone ; Speak the sanctifying word, And seal me all thine own. HYMN 384. c. m. 1 KNOW that my Redeemer lives, A And ever prays for me ; A token of his love he gives, A pledge of liberty. 2 I find him lifting up my head, He brings salvation near ; His presence makes me free indeed, And he will soon appear. t)()o Seeking for fall Redemption. 3 He wills that I should holy he ; What can withstand his will ? The counsel of his grace in me He surely shall fulfil. 4 Jesus, I hang upon thy word ; I steadfastly believe Thou wilt return and claim me, Lord, And to thyself receive. 5 Joyful in hope, my spirit soars To meet thee from above, Thy goodness thankfully adores ; And sure I taste thy love. 6 Thy love I soon expect to find, In all its depth and height ; To comprehend the' Eternal Mind, And grasp the Infinite. 7 When God is mine, and I am his, Of paradise possest, I taste unutterable bliss, And everlasting rest. 8 The bliss of those that fully dwell, Fully in thee believe, 'Tis more than angel-tongues can tell, Or angel -minds conceive. 9 Thou only know'st, who didst obtain, And die to make it known ; The great salvation now explain, And perfect us in one ! HYMN 385. 8's§ 7's. I OVE Divine, all loves excelling, -" Joy of heaven, to earth come down ; Seeking for full Redemption. 369 Fix in us thy humble dwelling, All thy faithful mercies crown : Jesus, thou art all compassion ; Pure, unbounded love thou art ; Visit us with thy salvation ; Enter every trembling heart. 2 Come, almighty to deliver, Let us all thy grace receive ; Suddenly return, and never, Never more, thy temples leave : Thee we would be always blessing ; Serve thee as thy hosts above ; Pray, and praise thee, without ceasing, Glory in thy perfect love. 3 Finish, then, thy new creation, Pure and spotless let us be ; Let us see thy great salvation, Perfectly restored in thee : Changed from glory into glory, Till in heaven we take our place, Till we cast our crowns before thee,

1 TESUS comes with all his grace, J Comes to save a fallen race ; Object of our glorious hope, Jesus comes to lift us up ! 2 Let the living stones cry out ; Let the sons of Abraham shout : Praise we all our lowly King, Give him thanks, rejoice, and sing. 3 He hath our salvation wrought ; He our captive souls hath bought ; He hath reconciled to God ; He hath wash'd us in his blood. Scekmg for full Redemption. 381 4 We are now his lawful right, Walk as children of the light : We shall soon obtain the grace, Pure in heart, to see his face. 5 We shall gain our calling's prize ; After God we all shall rise, Fill'd with joy, and love, and peace, Perfected in holiness. 6 Let us then rejoice in hope, Steadily to Christ look up ; Trust to be redeem'd from sin, Wait, till he appear within. 7 Fools and madmen let us be, Yet is our sure trust in thee : Faithful is the promised word, We shall all be as our Lord. 8 Hasten, Lord, the perfect day ! Let thy every servant say, " I have now obtain 'd the power, Born of God, to sin no more." Mark ix. 23. ALL things are possible That can in Jesu's na to him name believe : Lord, I no more thy truth blaspheme, Thy truth I lovingly receive ; I can, I do believe in thee ; All things are possible to me. The most impossible of all Is, that I e'er from sin should cease ; Yet shall it be, 1 know it shall ; Jesus, look to thy faithfulness ! If nothing is too hard for thee, All things are possible to me. uoz, Seeking for full Redemption. 3 Though earth and hell the word gainsay, The word of God can never fail ; The Lamb shall take my sins away ; 'Tis certain, though impossible : The thing impossible shall be ; All things are possible to me. 4 When thou the work of faith hast wrought, I here shall in thine image shine, Nor sin in deed, or word, or thought ; Let men exclaim, and fiends repine, They cannot break the firm decree ; All things are possible to me. 5 Thy mouth, O Lord, hath spoke, hath sworn,

To succour and defend ; Thee the' eternal God sustains, Thy Maker and thy Friend : Israel, what hast thou to dread ? Safe from all impending harms, tjoo Seeking for full Redemption. Round thee and beneath are spread The everlasting arms 3 God is thine ; disdain to fear The enemy within : God shall in thy flesh appear, And make an end of sin : God the man of sin shall slay, Fill thee with triumphant joy ; God shall thrust him out, and say, " Destroy them all, destroy !" 4 All the struggle then is o'er, And wars and fightings cease ; Israel then shall sin no more, But dwell in perfect peace : All his enemies are gone ; Sin shall have in him no part ; Israel now shall dwell alone, With Jesus in his heart. 5 In a land of corn and wine His lot shall be below ; Comforts there, and blessings join, And milk and honey flow : Jacob's well is in his soul ; Gracious dew his heavens distil, Fill his soul, already full, And shall for ever fill. 6 Blest, O Israel, art thou ; What people is like thee ? Saved from sin, by Jesus, now Thou art, and still shalt be : Jesus is thy seven-fold shield ; Jesus is thy flaming sword ; Earth, and hell, and sin, shall yield To God's almighty word. Seeking for full Redemption. OoV HYMN 408. l. m. 1 TTE wills, that I should holy be ; A That holiness I long to feel ; That full divine conformity To all my Saviour's righteous will. 2 See, Lord, the travail of thy soul Accomplish' d in the change of mine ; And plunge me, every whit made wholes In all the depths of love divine. 3 On thee, O God, my soul is stay'd, And waits to prove thine utmost will ; The promise, by thy mercy made, Thou canst, thou wilt, in me fulfil. 4 No more I stagger at thy power, Or doubt thy truth, which cannot move : Hasten the long-expected hour, And bless me with thy perfect love. 5 Jesus, thy loving Spirit alone Can lead me forth, and make me free ; Burst every bond through which I groan, And set my heart at liberty. 6 Now let thy Spirit bring me in ;

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

1 /UICKEN'D with our immortal Head, Who daily, Lord, ascend with thee, Redeem'd from sin, and free indeed, We taste our glorious liberty. 2 Saved from the fear of hell and death, With joy we seek the things above ; And all thy saints the spirit breathe Of power, sobriety, and love. 3 Power o'er the world, the fiend, and sin, We through thy gracious Spirit feel ; Full power the victory to win, And answer all thy righteous will. oJo For Believers Saved 4 Pure love to God thy members find, Pure love to every soul of man ; And in thy sober, spotless mind, Saviour, our heaven on earth we gain. HYMN 420. l. m. Resurrection. 1 E faithful souls, who Jesus know, If risen indeed with him ye are, Superior to the joys below, His resurrection's power declare. 2 Your faith by holy tempers prove , By actions show your sins forgiven ! And seek the glorious things above, And follow Christ, your Head, to heaven, 3 There your exalted Saviour see, Seated at God's right hand again, In all his Father's majesty, In everlasting pomp, to reign. 4 To him continually aspire, Contending for your native place ; And emulate the angel-choir, And only live to love and praise. 5 For who by faith your Lord receive, Ye nothing seek or want beside ; Dead to the world and sin ye live ; Your creature- love is crucified. 6 Your real life, with Christ conceal'd, Deep in the Father's bosom lies ; And, glorious as your Head reveal'd, Ye soon shall meet him in the skies. For Believers Saved. o99 HYMN 421. s. m. 2 Tim. iv. 7- 1 " T THE good fight have fought," O when shall I declare ? The victory by my Saviour got, I long with Paul to share. 0 may I triumph so, When all my warfare 's past ; And, dying, find my latest foe Under my feet at last ! 2 This blessed word be mine Just as the port is gain'd, " Kept by the power of grace divine, 1 have the faith maintain'd." The' Apostles of my Lord, To whom it first was given, They could not speak a greater word, Nor all the saints in heaven. HYMN 422. l. m.

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

2 Through thee we now together came. In singleness of heart ; We met, O Jesus, in thy name, And in thy name we part. 3 We part in body, not in mind; Our minds continue one ; And, each to each in Jesus join'd, We hand in hand go on. 4 Subsists as in us all one soul, No power can make us twain ; For the Society at Parting. OUl And mountains rise, and oceans roll, To sever us in vain. 5 Present we still in spirit are, And intimately nigh, While on the wings of faith and prayer We each to other fly. 6 In Jesus Christ together we In heavenly places sit ; Clothed with the sun, we smile to see The moon beneath our feet. 7 Our life is hid with Christ in God ; Our Life shall soon appear, And shed his glory all abroad In all his members here. 8 The heavenly treasure now we have In a vile house of clay ; But he shall to the utmost save, And keep it to that day. 9 Our souls are in his mighty hand, And he shall keep them still ; And you and I shall surely stand With him on Sion's hill ! 10 Him eye to eye we there shall see ; Our face like his shall shine : O what a glorious company, When saints and angels join ! HO what a joyful meeting there ! In robes of white array'd, Palms in our hands we all shall bear, And crowns upon our head. 12 Then let us lawfully contend, And fight our passage through ; Bear in our faithful minds the end, And keep the prize in view. Ov2 por the Society at Parting. 13 Then let us hasten to the day, When all shall he brought home ; Come, O Redeemer, come away, O Jesus, quickly come ! HYMN 538. 7's. 1 JESUS, soft harmonious Name, J Every faithful heart's desire ; See thy followers, O Lamb ! All at once to thee aspire : Drawn by thy uniting grace, After thee we swiftly run ; Hand in hand we seek thv face : Come, and perfect us in one. 2 Mollify our harsher will ; Each to each our tempers suit, By thy modulating skill,

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

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

5 Weep o'er your desire and hope, With tears of humblest love : Sing, for Jesus is gone up, And reigns enthroned above : Lives our Head, to die no more; Power is all to Jesus given, Worshipp'd, as he was before, The' Immortal King of Heaven 6 Lord, we bless thee for thy grace And truth, which never fail : Hastening to behold thy face, Without a dimming veil, We shall see our heavenly King, All thy glorious love proclaim ; Help the angel -choirs to sing The dear triumphant Lamb- Additional Hymns. 515 HYMN 553. l. m. On the Resurrection of Christ. 1 T TE dies ! the Friend of sinners dies ! JL A Lo ! Salem's daughters weep around ! A solemn darkness veils the skies ; A sudden trembling shakes the ground : Come, saints, and drop a tear or two On the dear bosom of vour God : He shed a thousand drops for you, A thousand drops of richer blood. 2 Here 's love and grief beyond degree ; The Lord of glory dies for man ! But, lo! what sudden joys I see! Jesus, the dead, revives again ! The rising God forsakes the tomb ; The tomb in vain forbids his rise ! Cherubic legions guard him home, And shout him welcome to the skies ! 3 Break off your tears, ye saints, and tell How high your great Deliverer reigns ; Sing how he spoil'd the hosts of hell, And led the monster death in chains. Say, " Live for ever, wondrous King! Born to redeem, and strong to save ! " Then ask the monster, " Where 's thy sting ?" And, "Where 's thy victory, boasting grave ?" HYMN 554. l. m. On the Ascension of Christ. 1 /VUR Lord is risen from the dead ; Our Jesus is gone up on high ! The powers of hell are captive led, Dragg'd to the portals of the sky ; There his triumphant chariot waits, And angels chant the solemn lay : Lift up your heads, ye heavenly gates ; Ye everlasting doors, give way ! OlO Additional Hymns. 2 Loose all your bars of massy light, And wide unfold the' ethereal scene ; He claims these mansions as his right ;

Israel all his care shall prove Kept by watchful providence, And ever-waking love. Olo Additional Hymn. 4 See the Lord, thy Keeper, stand Omnipotently near ! Lo ! he holds thee by thy hand, And banishes thy fear ; Shadows with his wings thy head ; Guards from all impending harms ; Round thee and beneath are spread The everlasting arms. 5 Christ shall bless thy going out, Shall bless thy coming in ; Kindly compass thee about, Till thou art saved from sin ; Like thy spotless Master, thou, Fill'd with wisdom, love, and power, Holy, pure, and perfect, now, Henceforth, and evermore. HYMN 557. 10s. 1 VHE servants of God, Your Master proclaim, A And publish abroad His wonderful name ; The name all victorious Of Jesus extol ; His kingdom is glorious, And rules over all. 2 The waves of the sea Have lift up their voice, Sore troubled that we In Jesus rejoice ; The floods they are roaring, But Jesus is here , While we are adoring, He always is near. 3 God ruleth on high, Almighty to save ; And still he is nigh, His presence we have ; The great congregation His triumph shall sing, Ascribing salvation To Jesus our King. 4 u Salvation to God Who sits on the throne," Let all cry aloud, And honour the Son ; Our Jesus' s praises The angels proclaim, Fall down on their faces, And worship the Lamb. Additional Hymns. 519 5 Then let us adore, And give him his right, All glory and power, All wisdom and might. All honour and blessing, With angels above, And thanks never-ceasing, And infinite love. 6 Come, Lord, and display Thy sign in the sky, And bear us away To mansions on high ; The kingdom be given, The purchase divine, And crown us in heaven Eternally thine. HYMN 558. 5fsSfllfs. 1 /OME, Lord, from above, The mountains s remove ; Overturn all that hinders the course of thy love My bosom inspire, Inkindle the fire, And wrap my whole soul in the flames of desire. 2 I languish and pine For the comfort divine ; 0 when shall I say, my Beloved is mine ! 1 have chos'n the good part ; My portion thou ait, 0 Love ; let me find thee, O God, in my heart.

All, all is theirs, who righteous live. 6 O Lord of hosts, how blest is he Who steadfastly believes in thee ! He all thy promises shall gain : The soul that on thy love is cast, Thy perfect love on earth shall taste, And soon with thee in glory reign. " Peter and John went up into the temple at the hour of prayer." 'lT'HO Jesus our Example know, And his Apostles' footsteps trace, We gladly to the temple go, Frequent the consecrated place At every solemn hour of prayer, And meet the God of mercy there Hymns of Adoration. 537 2 His offering pure we call to mind, There, on the golden altar laid, Whose Godhead with the manhood join'd, For every soul atonement made ; And have whate'er we ask of God, Through faith in that all-saving blood. Psalm cxlvi. 1 A /FY soul, inspired with sacred love, IV J. The Lord thy God delight to praise ; His gifts I will for him improve, To him devote my happy days ; To him my thanks and praises give, And only for his glory live. 2 Long as my God shall lend me breath, My every pulse shall beat for him ; And when my voice is lost in death, My spirit shall resume the theme ; The gracious theme, for ever new, Through all eternity pursue. 3 Soon as the breath of man expires, Again he to his earth shall turn ; Where then are all his vain desires, His love and hate, esteem and scorn ? All, all at that last gasp are o'er, He falls to rise on earth no more. 4 He, then, is blest, and only he, Whose hope is in the Lord his God ; Who can to Him for succour flee, That spread the earth and heaven abroad ; That still the universe sustains, And Lord of his creation reigns. 5 True to his everlasting word, He loves the injured to redress ; 538 Hymns of Adoration. Poor helpless souls the bounteous Lord Relieves, and fills with plenteousness : He sets the mournful prisoners free, He bids the blind their Saviour see. 6 The Lord thy God, O Sion, reigns, Supreme in mercy as in power, The endless theme of heavenly strains,

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

My glory is to sing thy praise, Till all thy nature I partake, And bright in all thine image wake. 2 Thee will I praise among thine own ; Thee will I to the world extol, And make thy truth and goodness known : Thy goodness, Lord, is over all ; Hymns of Adoration. QQo Thy truth and grace the heavens transcend; Thy faithful mercies never end. 3 Be thou exalted, Lord, above The highest name in earth or heaven ; Let angels sing thy glorious love, And bless the Name to sinners given ; All earth and heaven their King proclaim ; Bow every knee to Jesu's name ! HYMN 599. cm. The Faithfulness of God in his Promises. 1 1DEGIN, my soul, some heavenly theme, -U Awake, my voice, and sing The mighty works, or mightier name, Of our eternal King. 2 Tell of his wondrous faithfulness, And sound his power abroad ; Sing the sweet promise of his grace, And the performing God. 3 Proclaim salvation from the Lord, For wretched, dying men : His hand hath writ the sacred word With an immortal pen. 4 Engraved as in eternal brass, The mighty promise shines ; Nor can the powers of darkness rase Those everlasting lines. 5 His every word of grace is strong, As that which built the skies ; The voice that rolls the stars along Speaks all the promises. 6 Now shall my fainting heart rejoice, To know thy favour sure : I trust the all -creating voice, And faith desires no more. 004 Incarnation, HYMN 600. l. m. Praise to Christ. 1 TESUS, thou everlasting King, J Accept the tribute which we bring ; Accept thy well-deserved renown, And wear our praises as thy crown. 2 Let every act of worship be Like our espousals, Lord, to Thee ; Like the glad hour when from above We first received the pledge of love 3 The gladness of that happy day, O may it ever with us stay ! Nor let our faith forsake its hold, Our hope decline, our love grow cold 4 Each following moment, as it flies, Increase thy praise, improve our joys, Till we are raised to sing thy name, At the great supper of the Lamb. Hymn to God the Son. 1 T TAIL, God the Son, in glory crown'd, Ere time began to be ;

Throned with thy Sire, through half the round Of vast eternity. 2 Let heaven and earth's stupendous frame Display their Author's power, And each exalted seraph-flame, Creator, thee adore. Sufferings, fyc, of Christ. ODD 3 Thy wondrous love the Godhead show'd Contracted to a span, The co-eternal Son of God, The mortal Son of man. 4 To save us from our lost estate, Behold his life-blood stream : Hail, Lord, almighty to create, Almighty to redeem ! 5 The Mediator's God-like sway His church below sustains ; Till nature shall her Judge survey, The King Messiah reigns. 6 Hail, with essential glory crown'd, When time shall cease to be ; Throned with thy Father, through the round Of whole eternity. HYMN 602. 7's. The Incarnation of Christ. 1 TTARK, the herald-angels sing - ■- Glory to the new-born King, il Peace on earth, and mercy mild ; God and sinners reconciled." 2 Christ, by highest heaven adored, Christ, the everlasting Lord, Late in time behold him come, Offspring of a virgin's womb. 3 Veil'd in flesh the Godhead see ; Hail the' incarnate Deity ! Pleased as man with men to' appear, Jesus our Immanuel here. 4 Hail the heaven -born Prince of Peace, Hail the Sun of Righteousness ! Light and life to all he brings, Risen with healing in his wings, OOO Incarnation, 5 Mild he lays his glory by, Born that man no more may die ; Born to raise the sons of earth, Bom to give them second birth. 6 Come, Desire of Nations, come, Fix in us thy humble home ; Rise, the woman's conquering Seed, Bruise in us the Serpent's head. 7 Adam's likeness now efface, Stamp thine image in its place : Second Adam from above, Re-instate us in thy love. HYMN 603. 79s §■ 6'. The same. 1 /CELEBRATE Immanuel's name, V- The Prince of life and peace ; God with us, our lips proclaim, Our faithful hearts confess : God is in our flesh reveal'd ; Earth and heaven in Jesus join ; Mortal with immortal fill'd, And human with divine. 2 Fulness of the Deity In Jesu's bodv dwells, Dwells in all his saints and me, When God his Son reveals : Father, manifest thy Son, And, conscious of the' incarnate Word, In our inmost souls make known The presence of the Lord.

3 Let the Spirit of our Head Through every member flow ; By our Lord inhabited, We then Immanuel know : Sufferings, fyc, of Christ. 557 Then He doth his name express, And God in us we truly prove, FilPd with all the life of grace, And all the power of love. HYMN 604. l. m. The same. 1 OING, all in heaven, at Jesu's birth, Glory to God, and peace on earth : Incarnate Love in Christ is seen, Pure mercy and good-will to men. 2 Praise him, extoll'd above all height, Who doth in worthless worms delight ; God reconciled in Christ confess, Your present and eternal peace. 3 From Jesus, manifest helow, Rivers of pure salvation flow ; And pour, on man's distinguish'd race, Their everlasting streams of grace. 4 Sing, every soul of Adam's line, The favourite attribute divine ; Ascribing, with the hosts above. All glory to the God of Love. HYMN 605. l. m. The same. 1 HPO us a Child of royal birth, -■- Heir of the promises, is given ; The' Invisible appears on earth, The Son of man, the God of heaven 2 A Saviour born, in love supreme He comes our fallen souls to raise ; He comes his people to redeem With all his plenitude of grace. ODO Incarnation, 3 The Christ, by raptured Seers foretold, Fill'd with the' eternal Spirit's power; Prophet, and Priest, and King heboid, And Lord of all the worlds adore. 4 The Lord of hosts, the God most high, Who quits his throne on earth to live, With joy we welcome from the sky, With faith into our hearts receive. HYMN 606. 8's §- 7's. Christ the Light of the Gentiles. 1 IGHT of those whose dreary dwelling -■ ' Borders on the shades of death, Come, and by thy love revealing Dissipate the clouds beneath : The new heaven and earth's Creator, In our deepest darkness rise, Scattering all the night of nature, Pouring eye-sight on our eyes. 2 Still we wait for thine appearing ; Life and joy thy beams impart, Chasing all our fears, and cheering Every poor benighted heart : Come, and manifest the favour God hath for our ransom'd race , Come, thou universal Saviour; Come, and bring the gospel grace. 3 Save us in thy great compassion,

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

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

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

1 TROM whence these dire portents around, ■- That heaven and earth amaze? Wherefore do earthquakes cleave the ground ? Why hides the sun his rays ? 2 Not thus did Sinai's trembling head With sacred horror nod, Beneath the dark pavilion spread Of legislative God. 3 Thou Earth, thy lowest centre shake, With Jesus sympathize ! Thou Sun, as hell's deep gloom be black, 'Tis thy Creator dies ! 4 See, streaming from the' accursed tree, His all-atoning blood ! Is this the Infinite ? 'Tis he ! My Saviour and my God ! 5 For me these pangs his soul assail, For me the death is borne ; My sins gave sharpness to the nail. And pointed every thorn. Sufferings, fyc, of Christ, 565 6 Let sin no more my soul enslave ; Break, Lord, the tyrant's chain ; 0 save me, whom thou cam'st to save, Nor bleed nor die in vain ! HYMN 614. l. m. " It is finished." 1 "THIS finish'd ! The Messias dies, - Cut off for sins, but not his own . Accomplished is the sacrifice, The great redeeming work is done. 2 'Tis finish'd ! all the debt is paid ; Justice divine is satisfied ; The grand and full atonement made ; God for a guilty world hath died. 3 The veil is rent in Christ alone ; The living way to heaven is seen; The middle wall is broken down, And all mankind may enter in. 4 The types and figures are fulfill'd ; Exacted is the legal pain ; The precious promises are seal'd ; The spotless Lamb of God is slain. 5 The reign of sin and death is o'er, And all may live from sin set free ; Satan hath lost his mortal power ; 'Tis swallow'd up in victory. 6 Saved from the legal curse I am, My Saviour hangs on yonder tree : See there the meek, expiring Lamb ! 'Tis finish'd ! He expires for me. 7 Accepted in the Well-beloved, And clothed in righteousness divine. 1 see the bar to heaven removed ; And all thy merits, Lord, are mine. Do() Incarnation, 8 Death, hell, and sin are now suhdued ; All grace is now to sinners given ; And, lo, I plead the' atoning blood, And in thy right I claim thy heaven HYMN 615. s. m

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

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

3 The foolish builders, scribe and priest, Reject it with disdain ; Yet on this rock the church shall rest, And envy rage in vain. 4 What though the gates of hell withstood, Yet must this building rise : 'Tis thine own work, almighty God, And wondrous in our eyes. HYMN 621. 7's8r6's. Christ crucified. 1 f OD of unexampled grace, J Redeemer of mankind, Matter of eternal praise We in thy passion find : Still our choicest strains we bring, Still the joyful theme pursue, Thee the Friend of sinners sing, Whose love is ever new. 2 Endless scenes of wonder rise From that mysterious tree, Crucified before our eyes, Where we our Maker see : Jesus, Lord, what hast thou done ? Publish we the death divine, Stop, and gaze, and fall, and own Was never love like thine ! 3 Never love nor sorrow was Like that mv Saviour show'd : Sufferings, fyc, of Christ. o71 See him stretch'd on yonder cross. And crush' d beneath our load ! Now discern the Deity, Now his heavenly birth declare ! Faith cries out, " 'Tis He, 'tis He, Mv God, that suffers there!" HYMN 622. cm. Confidence in Christ. 1 1TH0M Jesu's blood doth sanctify, ' ▼ Need neither sin nor fear; Hid in our Saviour's hand we lie, And laugh at danger near : His guardian hand doth hold, protect, And save, by ways unknown, The little flock, the saints elect, Who trust in him alone. 2 Our Prophet, Priest, and King, to thee We joyfully submit ; And learn, in meek humility, Our lesson at thy feet : Spirit and life thy words impart, And blessings from above ; And drop, in every listening heart, The manna of thy love. HYMN 623. l. m. The Crucifixion. 1 VTHEN I survey the wondrous cross ▼ On which the Prince of glory died. My richest gain I count but loss, And pour contempt on all my pride. 2 Forbid it, Lord, that I should boast, Save in the death of Christ, my God : All the vain things that charm me most, I sacrifice them to his blood. 0/2 Incarnation, 3 See, from his head, his hands, his feet, Sorrow and love flow mingled down : Did e er such love and sorrow meet, Or thorns compose so rich a crown ?

4 Were the whole realm of nature mine, That were a present far too small ; Love so amazing, so divine, Demands my soul, my life, my all. Christ the Rock of Ages. 1 T) OCK of Ages, cleft for me, V Let me hide myself in thee ; Let the water and the blood, From thy wounded side which flovv'd, Be of sin the double cure, Save from wrath and make me pure. 2 Could my tears for ever flow, Could my zeal no languor know, These for sin could not atone ; Thou must save, and thou alone : In my hand no price I bring, Simply to thy cross I cling. 3 While I draw this fleeting breath, When my eyes shall close in death, When 1 rise to worlds unknown, And behold thee on thy throne, Rock of Ages, cleft for me, Let me hide myself in thee. Christ, "seen of angels." 1 QTNNERS, rejoice: your peace is made; Your Saviour on the cross hath bled; Sufferings, fyc, of Christ. o73 Your God, in Jesus reconciled, On all his works again hath smiled ; Hath grace through him and blessing given, To all in earth and all in heaven. 2 Angels rejoice in Jesu's grace, And vie with man's more favour' d race ; The blood that did for us atone, Conferr'd on them some gift unknown ; Their joy through Jesu's pains abounds, They triumph by his glorious wounds 3 Or, 'stablish'd and confirmed by him Who did our lower world redeem, Secure they keep their blest estate, Firm on an everlasting seat ; Or, raised above themselves, aspire, In bliss improved, in glory higher. 4 Him they beheld our conquering God, Return'd with garments roll'd in blood ! They saw, and kindled at the sight, And fill'd with shouts the realms of light ; With loudest hallelujahs met, And fell, and kiss'd his bleeding feet 5 They saw him in the courts above, With all his recent prints of love ; The wounds, the blood ! they heard its voice, That heightened all their highest joys ; They felt it sprinkled through the skies, And shared that better sacrifice. 6 Not angel-tongues can e'er express The' unutterable happiness ;

Nor human hearts can e'er conceive The bliss wherein through Christ they live ; But all your heaven, ye glorious powers, And all your God, is doubly ours ! 0/4 Incarnation, 2e Living Way opened, 1 T ESUS, to thee we fly, J On thee for help rely : Thou our only refuge art, Thou dost all our fears control, Rest of every troubled heart, Life of every dying soul. 2 We lift our joyful eyes, And see the dazzling prize, See the purchase of thy blood, Freely now to sinners given ; Thou the living way hast show'd, Thou to us hast open'd heaven. 3 We now, divinely bold, Of thy reward lay hold : All thy glorious joy is ours, All the treasures of thy love ; Now we taste the heavenly powers, Now we reign with thee above. 4 Our anchor sure and fast Within the veil is cast ; Stands our never-failing hope Grounded in the holy place ; We shall after thee mount up, See the Godhead face to face. 5 By faith already there, In thee our Head, we are ; With our great Forerunner we Now in heavenly places sit, Banquet with the Deity, See the world beneath our feet. Sufferings, fyc of Christ. o7b (5 Thou art our flesh and bone, Thou art to heaven gone ; Gone, that we might all pursue, Closely in thy footsteps tread ; Gone, that we might follow too, Reign triumphant with our Head. Priesthood of Christ. 1 TNTER'D the holy place above, -■ d Cover'd with meritorious scars, The tokens of his dying love, Our great High-Priest in glory bears ; He pleads his passion on the tree, He shows himself to God for me. 2 Before the throne my Saviour stands, My Friend and Advocate appears ; My name is graven on his hands, And him the Father always hears ; While low at Jesu's cross I bow, He hears the blood of sprinkling now. 3 This instant now I may receive The answer of his powerful prayer : This instant now by him I live, His prevalence with God declare ; And soon my spirit, in his hands, Sball stand where my Forerunner stands HYMN 628. c. m. The Resurrection of Christ. 1 VTE humble souls, that seek the Lord,

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

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

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

Proclaim the' angelic joys ! Join all on earth, rejoice and sing; Glory ascribe to glory's King. 2 God in the flesh below, For us he reigns above : Let all the nations know Our Jesu's conqu'ring love ! Join all on earth, rejoice and sing ; Glory ascribe to glory's King. 3 All power to our great Lord Is by the Father given ; By angel- hosts adored, He reigns supreme in heaven : Do 2 Incarnation, Join all on earth, rejoice and sing; Glory ascribe to glory's King. 4 High on his holy seat, He bears the righteous sway ; His foes beneath his feet Shall sink and die away : Join all on earth, rejoice and sing ; Glory ascribe to glory's King. 5 His foes and ours are one, Satan, the world, and sin ; But he shall tread them down, And bring his kingdom in : Join all on earth, rejoice and sing; Glory ascribe to glory's King. 6 Till all the earth, renew'd In righteousness divine, With all the hosts of God In one great chorus join, Join all on earth, rejoice and sing; Glory ascribe to glory's King. HYMN 636. l. m. The Kingdorn of Christ. 1 ( REAT God, whose universal sway - The known and unknown worlds obey, Now give the kingdom to thy Son, Extend his power, exalt his throne. 2 The sceptre well becomes his hands ; All heaven submits to his commands : His justice shall avenge the poor, And pride and rage prevail no more. . With power he vindicates the just, And treads the' oppressor in the dust : His worship and his fear shall last Till the full course of time be past. Sufferings, fyc, of Christ. 58«3 4 As rain on meadows newly mown, So shall he send his influence down: His grace on fainting souls distils, Like heavenly dew on thirsty hills. 5 The heathen lands, that lie beneath The shades of overspreading death. Revive at his first dawning light ; And deserts blossom at the sight. 6 The saints shall flourish in his days Deck'd in the robes of joy and praise ; Peace, like a river, from his throne Shall flow to nations yet unknown. HYMN 637. p. m. The same. 1 A/"Y heart and voice I raise, 1YA Xo spread Messiah's praise ; Messiah's praise let all repeat ;

The universal Lord, By whose almighty word Creation rose in form complete. 2 A servant's form he wore, And in his body bore Our dreadful curse on Calvary : He like a victim stood, And pour'd his sacred blood, To set the guilty captives free. 3 But soon the Victor rose Triumphant o'er his foes, And led the vanquish'd host in chains He threw their empire down, His foes compell'd to own, O'er all the great Messiah reigns. Oo4 Incarnation, 4 With mercy's mildest grace, He governs all our race In wisdom, righteousness, and love : Who to Messiah fly Shall find redemption nigh, And all his great salvation prove. 5 Hail, Saviour, Prince of Peace ! Thy kingdom shall increase, Till all the world thy glory see , And righteousness abound, As the great deep profound, And fill the earth with purity ! HYMN 638. p. m. 1 JERUSALEM divine, When shall I call thee mine ? And to thy holy hill attain, Where weary pilgrims rest, And in thy glories blest, With God Messiah ever reign ? 2 There saints and angels join In fellowship divine, And rapture swells the solemn lay : While all with one accord Adore their glorious Lord, And shout his praise in endless day. 3 May I but find the grace To fill an humble place In that inheritance above ; My tuneful voice I '11 raise In songs of loudest praise, To spread thy fame. Redeeming Love! Sufferings, §-c, of Christ. 5S 4 Reign, true Messiah, reign ! Thy kingdom shall remain When stars and sun no more shall shine. Mysterious Deity, Who ne'er began to be, To sound thy endless praise be mine ! HYMN 639. 6-8's. The same. 1 TV/TY heart is full of Christ, and longs -!▼-!- Its glorious matter to declare ! Of him I make my loftier songs, I cannot from his praise forbear ; My ready tongue makes haste to sing The glories of my heavenly King. 2 Fairer than all the earth-born race, Perfect in comeliness thou art ; Replenish'd are thy lips with grace, And full of love thy tender heart : God ever blest ! we bow the knee, And own all fulness dwells in Thee. 3 Gird on thy thigh the Spirit's sword, And take to thee thy power divine ; Stir up thy strength, almighty Lord,

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

Offer'd his blood and died ; My guilty conscience seeks No sacrifice beside ; His powerful blood did once atone, And now it pleads before the throne. 8 O thou almighty Lord, My Conqu'ror and my King, Thy sceptre and thy sword, Thy reign of grace, T sing ; Thine is the power : behold, I sir In willing' bonds before thv ieet. Ooo Incarnation, 9 Now let my soul arise, And tread the tempter down : My Captain leads me forth To conquest and a crown : March on, nor fear to win the day, Though death and hell obstruct the way. 10 Should all the hosts of death, And powers of hell unknown, Put their most dreadful forms Of rage and malice on, I shall be safe ; for Christ displays Superior power, and guardian grace HYMN 642. 7's. The same. 1 /"HRIST, the true anointed Seer, Messenger from the Most High, Thy prophetic character To my conscience signify : Signify thy Father's will ; By that unction from above, Mysteries of grace reveal, Teach my heart that God is Love. 2 Thou who didst for all atone, Dost for all incessant pray, Make thy priestly office known, Take my cancell'd sin away : Let me peace with God regain, Righteousness from thee receive ; Through thy meritorious pain, Through thy intercession, live. 3 Sovereign, universal King, Every faithful soul's desire, Into me thy kingdom bring, Into me thy Spirit inspire : Sufferings, fye., of Christ. Oo9 From mine inbred foes release ; Here erect thy gracious throne ; King of righteousness and peace, Reign in every heart alone. 4 O that all were taught of God, All anointed by thy grace; Kings and priests redeem'd with blood, Born again to sound thy praise ; An elect, peculiar seed, Offspring of the Deity ; Christians both in name and deed, One, entirely one with thee ! Christ a Prophet. 1 /OME, O thou Prophet of the Lord, - Thou great Interpreter divine, Explain thine own transmitted word ; To teach and to inspire is thine : Thou only canst thyself reveal, Open the book, and loose the seal. 2 Now, Jesus, now the veil remove, The folly of our darken'd heart ; Unfold the wonders of thy love,

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

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

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

They cannot keep a blessing back, By Heaven design'd for me. 5 Here then I doubt no more, But in his pleasure rest, Whose wisdom, love, and truth, and power Engage to make me blest. 6 To' accomplish his design The creatures all agree ; And all the attributes divine Are now at work for me. v)lb The Experience, fyc, HYMN 676. l. m. T/ie Beatitudes. LESS'D are the humble souls that see Their emptiness and poverty : Treasures of grace to them are given, And crowns of joy laid up in heaven. 2 Bless'd are the men of broken heart, Who mourn for sin with inward smart : The blood of Christ divinely flows, A healing balm for all their woes. .' Bless'd are the souls that long for grace, Hunger and thirst for righteousness : They shall be well supplied and fed, With living streams, and living bread. 4 Bless'd are the pure, whose hearts are clean From the defiling power of sin : With endless pleasure they shall see The God of spotless purity. 5 Bless'd are the sufferers, who partake Of pain and shame for Jesu's sake : Their souls shall triumph in the Lord ; Glory and joy are their reward. 6 These are the men, the holy race, Who seek the God of Jacob's face ; These shall enjoy that blissful sight, And dwell in everlasting light. HYMN 677. s. m. " As the mountains are round about Jerusalem, so the Lord is round about his people." TSTHO in the Lord confide, ' ▼ And feel his sprinkled blood, Tn storms and hurricanes abide, Firm as the mount of God : of Believers 0 1 7 Steadfast, and fix'd, and sure, His Sion cannot move ; His faithful people stand secure In Jesu's guardian love. 2 As round Jerusalem The hilly bulwarks rise, So God protects and covers them From all their enemies. On every side he stands, And for his Israel cares ; And safe in his almighty hands Their souls for ever bears. 3 But let them still abide In thee, all-gracious Lord, Till every soul is sanctified, And perfectly restored : The men of heart sincere Continue to defend ; And do them good, and save them here, And love them to the end. HYMN 678. l. m. Psalm xlvi. 1 f OD is the refuge of his saints,

When faith and hope shall cease ; 'Tis this shall strike our joyful strings In the sweet realms of bliss. 5 Before we quite forsake our clay, Or leave this dark abode, The wings of love bear us away To see our gracious God. HYMN 681. T 6"s. J / determined to know nothing, save Christ, and him crucified." T 7AIN, delusive world, adieu, V With all of creature-good ! Only Jesus I pursue, Who bought me with his blood ■ 020 The Experience, fyc., All thy pleasures I forego, I trample on thy wealth and pride Only Jesus will 1 know, And Jesus crucified. a Other knowledge I disdain, 'Tis all hut vanity : Christ, the Lamb of God, was slain, He tasted death for me. Me to save from endless woe, The sin-atoning Victim died : Only Jesus will 1 know, And Jesus crucified. Turning to my rest again, The Saviour I adore; He relieves my grief and pain, And bids me weep no more. Rivers of salvation How From out his head, his hands, his side : Only Jesus will I know, And Jesus crucified. Here will I set up my rest, My fluctuating heart From the haven of his breast Shall never more depart. Whither should a sinner go? His wounds for me stand open wide : Only Jesus will I know, And Jesus crucified. HYMN 682. l. m. Trust in Christ. f JESUS, full of truth and grace, O all-atoning Lamb of God, I wait to see thy glorious face, I seek redemption through thy blood of Believers. ()!2i 2 Now in thy strength I strive with thee, My Friend and Advocate with God ; Give me the glorious liberty, Grant me the purchase of thy blood. 3 Thou art the anchor of my hope, The faithful promise I receive ; Surely thy death shall raise me up, For thou hast died that I might live. 4 Satan, with all his arts, no more Me from the gospel hope shall move ; I shall receive the gracious power, And find the pearl of perfect love. 5 Though nature gives my God the lie, I all his truth and grace shall know ; I shall, the helpless creature I Shall perfect holiness below. 6 My flesh, which cries, " It cannot be,'

Shall silence keep before the Lord ; And earth, and hell, and sin shall flee At Jesu's everlasting word. Looking to Christ. 1 A UTHOR of faith, appear ; JL Be thou its finisher ! Upward still for this we gaze, Till we feel the stamp divine, Thee behold with open face, Bright in all thy glory shine. 2 Leave not thy work undone, But ever love thine own ; Let us all thy goodness prove Let us to the end believe ; Show thine everlasting love, Save us, to the utmost save t22 The Experience, §-c, 3 O that our life might be One looking up to thee ! Ever hastening to the day, When our eyes shall see thee near ; Come, Redeemer, come away, Glorious in thy saints appear. 4 Jesu, the heavens bow, We long to meet thee now ! Now in Majesty come down, Pity thine elect, and come : Hear us in thy Spirit groan, Take the weary exiles home. 5 Now let thy face be seen Without a veil between : Come, and change our faith to sight Swallow up mortality ; Plunge us in a sea of light ; Christ, be all in all to me. HYMN 684. fs £ 6's. Deliverance in Danger.. 1 f OD of Daniel, hear my prayer, J And let thy power be seen ; Stop the lion's mouth, and bear Me safe out of his den : Save me in this dreadful hour ! Earth, and hell, and nature join ; All stand ready to devour This helpless soul of mine. 2 Thee I serve, my Lord, my God ; In me thy power display : Save me, save me, and defraud The lion of his prey. Angel of the Covenant, Jesus, mighty to retrieve, of Believers. 623 Let him to my help be sent : In Jesus I believe. 3 Save me for thine own great name, That all the world may know, Daniel's God is still the same, And reigns supreme below : Him let all mankind adore, Spread his glorious name abroad ; Tremble all, and bow before The great, the living God. 4 Absolute, unchangeable, O'er all his works he reigns ; His dominion cannot fail, But undisturb'd remains : His dominion standeth fast, Is when time no more shall be ; Still shall his dominion last Through all eternity.

HYMN 685. s. m. Trust in God. 1 HPO God the only wise, -■ Our Saviour and our King, Let all the saints below the skies Their humble praises bring. 2 'Tis his almighty love, His counsel and his care, Preserves us safe from sin and death. And every hurtful snare. 3 He will present our souls Unblemished and complete, Before the glory of his face, With joys divinely great. 024 The Experience, c, 4 Then all the chosen seed Shall meet around the throne, Shall hless the conduct of his grace, And make his wonders known. 5 To our Redeemer God Wisdom and power belongs, Immortal crowns of majesty, And everlasting songs. HYMN 686. s. m. " Get thee out of thy country" Sfc. 1 TN every time and place Who serve the Lord most high, Are call'd his sovereign will to' embrace, And still their own deny ; To follow his command, On earth as pilgrims rove, And seek an undiscover'd land, And house, and friends above. 2 Father, the narrow path To that far country show ; And in the steps of Abraham's faith Enable me to go, A cheerful sojourner Where'er thou bidd'st me roam, Till, guided by thy Spirit here, I reach my heavenly home. HYMN 687. 7's §" 6'. " Then had the churches rest, and were edified" Sfc. 1 f THAT now the church were blest With faith and faith's increase ! Grant us, Lord, the outward rest, And true, internal peace : of Relievers. 625 Build us up in holy love, And let us walk with God below, Serve thee as thy hosts above, And all thy comfort know. 2 With the humble filial fear Be mixt the joy of grace, While we gladly persevere In all thy righteous ways : Thus let each in thee abide, Let each improve the blessing given, Till thy church is multiplied Beyond the stars of heaven. HYMN 688. 7's 8f Vs. " Blessed are the pure in heart." 1 T3LESSED are the pure in heart, - Prepared their God to see ! Jesus, to my soul impart The spotless purity : Let thy grace my soul o'erflow, And all my sinfulness remove ; Thus the' essential bliss bestow, The purity of love. 2 Let thy Spirit to me explain The mystery unknown, Cleansed from every sinful stain,

5 Lo ! to faith's enlightened sight, All the mountain flames with light; Hell is nigh, but God is nigher, Circling us with hosts of fire. 6 Our Messias is come down, Claims the nations for his own, Bids them stand before his face, Triumph in his saving grace. HYMN 691. p. m. " King of kings , and Lord of lords.97 1 /OME, thou Conqueror of the nations, - Now on thy white horse appear ; Earthquakes, deaths, and desolations Signify thy kingdom near : True and faithful ! 'Stablish thy dominion here. 2 Thine the kingdom, power, and glory ; Thine the ransom'd nations are ; Let the Heathen fall before thee, Let the isles thy power declare ; Judge and conquer All mankind in righteous war. 3 Thee let all mankind admire, Object of our joy and dread ! Flame thine eyes with heavenly fire, Many crowns upon thy head ; But thine essence None, except thyself, can read. 4 Yet we know our Mediator, By the Father's grace bestow'd, Meanly clothed in human nature, Thee we call the Word of God : Flesh thy vesture, Dipp'd in thy own sacred blood. of Christ. 629 5 Captain, God of our salvation, Thou who hast the wine -press trod. Borne the' Almighty's indignation, Quench'd the fiercest wrath of God, Take the kingdom, Claim the purchase of thy Mood. 6 On thy thigh and vesture written, Show the world thy heavenly name, That, with loving wonder smitten, All may glorify the Lamb ; All adore thee, All the Lord of hosts proclaim. 7 Honour, glory, and salvation, To the Lord our God we give ; Power, and endless adoration, Thou art worthy to receive ; Reign triumphant, King of kings, for ever live ! HYMN 692. s. m. " Thy kingdom come." 1 TATHER of boundless grace, Thou hast in part fulfill'd Thy promise made to Adam's race, In God incarnate seal'd. A few from every land At first to Salem came, And saw the wonders of thy hand, And saw the tongues of flame. 2 Yet still we wait the end, The coming of our Lord ; The full accomplishment attend Of thy prophetic word. vo) The Kingdom Thy promise deeper lies In unexhausted grace, And new-discover'd worlds arise To sing their Saviour's praise

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

Glory, honour, praise, and power, c. 3 Salvation ! O thou bleeding Lamb, To thee the praise belongs ; Salvation shall inspire our hearts, And dwell upon our tongues : Glory, honour, praise, and power, c. HYMN 703. Ts §• 6V " Every knee shall hnw, and every tongue confess unto him." 1 O AVIOUR, whom our hearts adore, To bless our earth again, Now assume thy royal power, And o'er the nations reign : OOo The Kingdom Christ, the world's desire and hope, Power complete to thee is given ; Set the last great empire up, Eternal Lord of heaven. 2 Where they all thy laws have spurn 'd, Thy holiest name profaned, Where the ruin'd world hath mourn 'd With hlood of millions slain ; Open there the' ethereal scene, Claim the heathen tribes for thine • There the endless reign begin With majesty divine. 3 Universal Saviour, thou Wilt all thy creatures bless ; Every knee to thee shall bow, And every tongue confess : None shall in thy mount destroy ; War shall then be learnt no more : Saints shall their great King enjoy, And all mankind adore. 4 Then, according to thy word, Salvation is reveal'd ; With thy glorious knowledge, Lord, The new-made earth is fill'd : Then we sound the mystery, The depths and heights of Godhead prove, Swallow'd up in mercy's sea, For ever lost in love. HYMN 704. l. m. 6 And He beheld the multitude as sheep having no shepherd." 1 TESU, thy wandering sheep behold ! J See, Lord, with yearning bowels see, The souls that cannot find the fold, Till sought and gather'd in by thee. of Christ. 639 2 Lost are they now, and scatter'd wide, In pain, and weariness, and want; With no kind shepherd near to guide The sick, and spiritless, and faint. 3 Thou, only thou, the kind and good And sheep-redeeming Shepherd art : Collect thy flock, and give them food, And pastors after thine own heart. Give the pure word of general grace, And great shall be the preachers' crowd ; Preachers, who all the sinful race Point to the all-atoning blood. 5 Open their mouth, and utterance give ; Give them a trumpet-voice, to call On all mankind to turn and live, Through faith in Him who died for all. 6 Thy only glory let them seek ;

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

4 Then let the worms demand their prey, The greedy grave my reins consume ; With joy I drop my mouldering clay, And rest till my Redeemer come ; On Christ my life, in death rely, Secure that I can never die. HYMN 719. Ts §• 6's. r TVhy should it he thought a thing incredible with you, that God should raise the dead?" A /TAY not a creating God, It A Who built this house of clay, Re-inspire the breathless clod, In his appointed day? From the dust He form'd us man, And shall we circumscribe his power? Doubtless the Almighty can Our moulder'd dust restore. 2 He who breathed into our earth The breath of life divine, By a new celestial birth Can God and sinners join ; 650 Time, Death, and Will a quickening Spirit become, Our souls extinct again to raise, CalPd out of our nature's tomb, To live tbe life of grace. 3 Dead in sins and trespasses, Jesus his people saves : Lord, by faith we thee confess, The op'ner of our graves ; Joyfully the pledge receive. Of blissful immortality, Sure our bodies too shall live For ever one with thee. HYMN 720. c. m. " And devout men carried Stephen to his burial. 1 1I7HY do we mourn departing friends, Or shake at death's alarms ? 'Tis but the voice that Jesus sends, To call them to his arms. 2 The graves of all his saints he bless'd, And soften'd every bed : Where should the dying members rest, But with their dying Head? .' Thence he arose, ascending high, And show'd our feet the way : Up to the Lord our flesh shall fly, At the great rising-day. 4 Then let the last loud trumpet sound, And bid our kindred rise ; Awake, ye nations under ground ; Ye saints, ascend the skies. HYMN 721. s. m. Triumph over Death. 1 ND must this body die ? - This well-wrought frame decay ? the future State. 651 And must these active limbs of mine Lie mouldering in the clay ? 2 Corruption, earth, and worms Shall but refine this flesh ; Till my triumphant spirit comes To put it on afresh. 3 God, my Redeemer, lives, And ever from the skies Looks down, and watches all my dust, Till he shall bid it rise.

4 Array'd in glorious grace Shall these vile bodies shine ; And every shape and every face Be heavenly and divine. 5 These lively hopes we owe, Lord, to thy dying love : O may we bless thy grace below, And sing thy power above ! 6 Saviour, accept the praise Of these our humble songs, Till tunes of nobler sound we raise With our immortal tongues. HYMN 722. l. m. The Shoitness of Time, and Frailty of Man 1 A LMIGHTY Maker of my frame, Teach me the measure of my days, Teach me to know how frail I am, And spend the remnant to thy praise. 2 My days are shorter than a span ; A little point my life appears : How frail, at best, is dying man ! How vain are all his hopes and fears ! ObJ Time, Death, and 3 Vain his ambition, noise, and show; Vain are the cares which rack his mind He heaps up treasures mix'd with woe, And dies, and leaves them all behind. 4 O be a nobler portion mine ! My God, I bow before thy throne : Earth's fleeting treasures I resign, And fix my hope on thee alone. HYMN 723. 7's Sf 6's. " / am in a strait betwixt two." 1 TTAPPY who in Jesus live ; A -■ But happier still are they Who to God their spirits give, And 'scape from earth away : Lord, thou read'st the panting heart ; Lord, thou hear'st the praying sigh ; O 'tis better to depart, 'Tis better far to die ! 2 Yet, if so thy will ordain, For our companions' good, Let us in the flesh remain, And meekly bear the load : When we have our grief fill'd up, When we all our work have done, Late partakers of our hope, And sharers of thy throne. 3 To thy wise and gracious will We quietly submit, Waiting for redemption still, But waiting at thy feet ; When thou wilt the blessing give. Call us up thy face to see ; Only let thy servants live, And let us die, to Thee. the future State. 00«3 HYMN 724. p. m. Funeral Hymn. 1 TTOSANNA to God -■- ■■ In his highest abode ; All heaven be join'd, To extol the Redeemer and Friend of mankind He claims all our praise,

Who in infinite grace Again hath stoop' d down, And caught up a worm to inherit a crown. 2 Our friend is restored To the joy of his Lord, With triumph departs, But speaks by his death to our echoing hearts : " Follow after," he cries, As he mounts to the skies, " Follow after your friend, To the blissful enjoyments that never shall end. 3 Through Jesus's name, Our comrade o'ercame ; And Jesus is ours, And arms us with all his invincible powers He looks from the skies, He shows us the prize, And gives us a sign That we shall o'ercome by the mercy divine 4 For us is prepared The angelical guard ; The convoy attends, A minist'ring host of invisible friends : Ready wing'd for their flight To the regions of light, The horses are come, The chariots of Israel to carry us home. 004 Time, Death, and HYMN 725. p. m. The dying Christian encouraged. 1 TTAPPY soul, thy days are ended, -■■ All thy mourning days below : Go, by angel guards attended, To the sight of Jesus, go ! 2 Waiting to receive thy spirit, Lo ! the Saviour stands above ; Shows the purchase of his merit, Reaches out the crown of love. 3 Struggle through thy latest passion To thy dear Redeemer's breast, To his uttermost salvation, To his everlasting rest. 4 For the joy he sets before thee, Bear a momentary pain ; Die, to live the life of glory, Suffer, with thy Lord to reign. HYMN 726. l. m. " Whom I shall see for myself, and not another.' 1 r KNOW that my Redeemer lives, -■ He lives, and on the earth shall stand ; And though to worms my flesh he gives, My dust lies number' d in his hand. 2 In this re-animated clay I surely shall behold him near ; Shall see him in the latter day In all his majesty appear. 3 I feel what then shall raise me up, The' eternal Spirit lives in me; This is my confidence of hope, That God I face to face shall see. the fat are State. 655 4 Mine own and not another's eyes The King shall in his beauty view ; I shall from him receive the prize, The starry crown to victors due. " / long to be dissolved"

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

And sighing is no more ; Subject then to no decay, Heavenly bodies they put on, Swifter than the lightning's ray, And brighter than the sun. 3 But their greatest happiness, Their highest joy, shall be, God their Saviour to possess, To know, and love, and see : With that beatific sight Glorious ecstasy is given ; This is their supreme delight, And makes a heaven of heaven. 4 Him beholding face to face, To him they glory give, Bless his name and sing his praise, As long as God shall live. While eternal ages roll, Thus employ'd in heaven they are : Lord, receive my happy soul WTith all thy servants there! HYMN 732. l. m. " They rest from their labours, and their works do follow them." 1 HHHE saints who die of Christ possest, A Enter into immediate rest ; 660 Time, Death, and For them no further test remains, Of purging fires, and torturing pains. 2 Who trusting in their Lord depart, Cleansed from all sin, and pure in heart, The bliss unmix'd, the glorious prize, They find with Christ in Paradise. 3 Close follow'd by their works they go, Their Master's purchased joy to know ; Their works enhance the bliss prepared, And each hath its distinct reward. 4 Yet glorified by grace alone, They cast their crowns before the throne And fill the echoing courts above, With praises of redeeming love. HYMN 733. c m. The Hope of Heaven. 1 T TOW happy every child of grace, -■- Who knows his sins forgiven ! This earth, he cries, is not my place I seek my place in heaven ; A country far from mortal sight ; Yet, O ! by faith I see The land of rest, the saints' delight, The heaven prepared for me. 2 A stranger in the world below, I calmly sojourn here ; Nor can its happiness or woe Provoke my hope or fear : Its evils in a moment end, Its joys as soon are past ; But, O ! the bliss to which I tend Eternally shall last. 3 To that Jerusalem above With singing I repair ; the future State. 661 While in the flesh, my hope and love, My heart and soul, are there : There my exalted Saviour stands, My merciful High -Priest, And still extends his wounded hands

To take me to his breast. 4 What is there here to court my stay, Or hold me back from home, While angels beckon me away, And Jesus bids me come? Shall I regret my parted friends, Still in the vale confined? Nay, but whene'er my soul ascends, They will not stay behind. 5 The race we all are running now ; And if I first attain, They too their willing head shall bow, They too the prize shall gain. Now on the brink of death we stand ; And if I pass before, They all shall soon escape to land, And hail me on the shore. (J Then let me suddenly remove, That hidden life to share ; I shall not lose my friends above, But more enjoy them there. There we in Jesu's praise shall join, His boundless love proclaim, And solemnize in songs divine The marriage of the Lamb. 7 O what a blessed hope is ours ! While here on earth we stay, We more than taste the heavenly powers. And antedate that day : Ou2 Time, Death, and We feel the resurrection Dear, Our life in Christ conceal'd, And with his glorious presence here Our earthen vessels fill'd. 8 O would He more of heaven bestow. And let the vessel break, And let our ransom'd spirits go To grasp the God we seek : In rapturous awe on Him to gaze, Who bought the sight for me ; And shout, and wonder at his grace, Through all eternity ! HYMN 734. c. m. ' ' The sufferings of the present life are not worthy to he compared with the glory that shall he re vealed in us." 1 A ND let this feeble body fail, And let it droop and die ; My soul shall quit the mournful vale, And soar to worlds on high ; Shall join the disembodied saints, And find its long-sought rest, (That only bliss for which it pants,) In my Redeemer's breast. 2 In hope of that immortal crown, I now the cross sustain, And gladly wander up and down, And smile at toil and pain : I suffer out my three-score years, Till my Deliverer come, And wipe away his servant's tears, And take his exile home. 3 Surely he will not long delay : I hear his Spirit cry, the future State. f)63

" Arise, my love, make haste away ! Go, get thee up, and die. O'er death, who now has lost his sting, I give thee victory ; And with me my reward I bring, I bring my heaven for thee.'' 4 O what hath Jesus bought for me ! Before my ravish'd eyes Rivers of life divine I see, And trees of paradise : They flourish in perpetual bloom, Fruit every month they give ; And to the healing leaves who come Eternally shall live. 5 I see a world of spirits hright, Who reap the pleasures there ; They all are robed in purest white, And conquering palms they bear : Adorn'd by their Redeemer's grace, They close pursue the Lamb ; And every shining front displays The' unutterable name. ( They drink the vivifying stream, They pluck the' ambrosial fruit, And each records the praise of Him Who tuned his golden lute : At once they strike the' harmonious wire, And hymn the great Three- One : He hears ; he smiles ; and all the choir Fall down before his throne. 7 O what are all my sufferings here, If, Lord, thou count me meet With that enraptured host to' appear, And worship at thy feet ! 664 Time, Death, and the future State Give joy or grief, give ease or pain, Take life or friends away : I come, to find them all again In that eternal day. HYMN 735. c. m. " Of whom the whole family in heaven and earth is named." 1 OME, let us join our friends above -/ That have obtained the prize, And on the eagle wings of love To joys celestial rise : Let all the saints terrestrial sing, With those to glory gone ; For all the servants of our King, In earth and heaven, are one. 2 One family we dwell in him, One church above, beneath, Though now divided by the stream, The narrow stream, of death : One army of the living God, To his command we bow ; Part of his host have cross'd the flood, And part are crossing now. 3 Ten thousand to their endless home This solemn moment fly ; And we are to the margin come, And we expect to die : His militant embodied host, With wishful looks we stand, And long to see that happy coast,

While guarded by his mighty hand, 'Midst all the rage of hell they stand. 4 So shall the bright succession run Through the last courses of the sun ; While unborn churches by their care Shall rise and flourish large and fair. 5 Jesus, now teach our hearts to know The spring whence all these blessings flow ; Pastors and people shout thy praise Through the long round of endless days HYMN 745. Ts. Gloria Patri. 1 TATHER, live, by all things fear'd ; -■- Live the Son, alike revered ; Equally be thou adored, Holy Ghost, eternal Lord. 2 Three in person, one in power, Thee we worship evermore : Praise by all to thee be given, Endless theme of earth and heaven. HYMN 746. c. m. The Scriptures. 1 TATHER of mercies, in thy word -■- What endless glory shines ! For ever be thy name adored For these celestial lines. 2 Here may the wretched sons of want Exhaustless riches find ; Riches, above what earth can grant, And lasting as the mind. b/ Miscellaneous Hymns. 3 Here the fair Tree of Knowledge grows, And yields a free repast ; Sublimer sweets than nature knows, Invite the longing taste. 4 Here the Redeemer's welcome voice Spreads heavenly peace around ; And life and everlasting joys Attend the blissful sound. 5 Divine Instructer, gracious Lord, Be thou for ever near ; Teach me to love thy sacred word, And view my Saviour there. HYMN 747. s. m. " Preaching the kingdom of God, and testifying those things which concern the Lord Jesus" 1 ESUS, thy servants bless, J Who, sent by thee, proclaim The peace, and joy, and righteousness Experienced in thy name : The kingdom of our God, Which thy great Spirit imparts, The power of thy victorious blood, Which reigns in faithful hearts. 2 Their souls with faith supply, With life and liberty ; And then they preach and testify The things concerning thee : And live for this alone, Thy grace to minister, And all thou hast for sinners done, In life and death declare. Miscellaneous Hymns. 673 HYMN 748. 6-8s Renewing the Covenant. 1 f GOD ! how often hath thine ear - To me in willing mercy bow'd ; While worshipping thine altar near,

4 Save, till all these tempests end, All who on thy love depend ; Waft our happy spirits o'er ; Land us on the heavenly shore. HYMN 764. 7's Sr 6's. Another, 1 ORD of earth, and air, and sea, -1 A Supreme in power and grace, Under thy protection, we Our souls and bodies place. Bold an unknown land to try, We launch into the foaming deep ; Rocks, and storms, and deaths defv, With Jesus in the ship. Miscellaneous Hymns. 685 2 Who the calm can understand, In a believer's breast ? In the hollow of his hand Our souls securely rest : Winds may rise, and seas may roar, We on his love our spirits stay : Him with quiet joy adore, Whom winds and seas obey. HYMN 765. c. m. The Traveller's Hymn. 1 TTOW are thy servants blest, O Lord ! ■■ How sure is their defence ! Eternal Wisdom is their guide, Their help Omnipotence. 2 In foreign realms, and lands remote, Supported by thy care, Through burning climes they pass unhurt, And breathe in tainted air. 3 When by the dreadful tempest borne High on the broken wave, They know thou art not slow to hear. Nor impotent to save. 4 The storm is laid, the winds retire, Obedient to thy will ; The sea, that roars at thy command, At thy command is still. 5 In midst of dangers, fears, and deaths, Thy goodness we'll adore; We '11 praise thee for thy mercies past, And humbly hope for more. 6 Our life, while thou preserv'st that life, Thy sacrifice shall be ; And death, when death shall be our lot, Shall join our souls to thee Oob Miscellaneous Hymns. HYMN 766. 6-8's. JVatch-Night. 1 TTOW many pass the guilty night ■- ■- In revellings and frantic mirth ! The creature is their sole delight, Their happiness the things of earth : For us suffice the season past ; We choose the better part at last. 2 We will not close our wakeful eyes, We will not let our eyelids sleep, But humbly lift them to the skies, And all a solemn vigil keep : So many years on sin bestow'd, Can we not watch one night for God ? 3 We can, O Jesus, for thy sake,

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

Ghost, Whom .... 250 Come, Holy, celestial Dove 161 Come, Holy Ghost, all-quickening fire! Come, and my 332 Come, Holy Ghost, all-quickening fire, Come, and in 358 Come, Holy Ghost, our hearts 88 Come, Holy Ghost, thine . 512 Come, Holy Spirit, heavenly 595 Come, Holy Spirit, raise our 596 Come, let us anew c NewYear's Day) .... 49 Come, let us anew, Our journey 465 Come, let us arise .... 463 Come, let us ascend . . . 466 Come, let us join our cheerful 586 Come, let us join our friends 664 Come, let us use the grace . Come, let us who in Christ . Come, Lord, from above Come on, my partners in Come, O my God, the promise 395 O thou all-victorious Come, Come, O thou Prophet of the Come, O thou Traveller Come, Saviour, Jesus, from Come, sinners, to the gospel 8 Come, sound his praise abroad 535 Come, thou all-inspiring Spirit 493 Come, thou Conqueror of the 628 Come, thou everlasting Spirit 510 Come, thou high and lofty . 484 Come, thou omniscient Son of 469 Come, wisdom, power, and 490 Come, ye followers of the Lord 284 Come, ye that love the Lord 1 7 Come, ye weary sinners, come 33 Comfort, ye ministers of grace i 19 Coming through our great . 589 Commit thou all thy griefs . Creator Spirit, by whose aid Deepen the wounds thy hands 354 Deptli of mercy, can there be 165 Drooping soul, shake off thy 139 Earth, rejoice, our Lord . . 627 Enslaved to sense, to pleasure 106 Enter'd the holy place above 575 Equip ine for the war . . 257 Eternal Beam of Light divine 319 Eternal depth of love divine 544 Eternal Lord of earth and skies 631 Eternal Power, whose high 305 Eternal source of every joy 643 Eternal Spirit, come . . . 599 Eternal, spotless Lamb of God 228 Eternal Wisdom, thee we praise 218 Ever fainting with desire . 336 Except the Lord conduct the 489 Expand thy wings, celestial 119 Extended on a cursed tree . 27 Fain would I leave the world 151 Far as creation's bounds extend 543 Father, at thy footstool see . 479 Father, glorify thy Son . . 600 Father, God, we glorify . 579 Father, in whom we live . 243 Father, how wide thy glory 252

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

Happy man whom Gcd doth 226 Happy soul, that, free from . 18 Happy soul, thy days are ended 654 Happy soul, who sees the day 193 Happy the heart where graces 619 Happy the man that finds the 19 Happy the souls that first believ'd 21 Happy the souls to Jesus join'd 20 Happy who in Jesus live . . 652 Hark ! a voice divides the sky 53 Hark ! how the watchmen cry 303 Hark, the herald-angels sing 555 Head of thy church, whose . 630 Hearken to the solemn voice . 57 Hear what the voice from . 647 Heavenly Father, sovereign . 329 He comes ! he comes ! . . . 59 He dies, the Friend of sinners 515 II- wills that I should holy be 389 Help, Lord, to whom for help 298 High above every name . . 191 High in the heavens, eternal 53ii Ho! every one that thirsts . 10 Holy, and true, and righteous 37.0 Holy as thou, O Lord, is none 23!) Holy, holy, holy Lord . . 249 Holy Lamb, who thee confess 492 Holy Lamb, who thee receive 331 Hosanna to God . . 653 How are thy servants blest . 685 How beauteous are their Feet 636 How can a sinner know . . 95 How do thy mercies close me 220 How good and pleasant 'tis to 456 How happy are the little flock 64 low happy are we, who in . 455 How happy every child of . 660 How happy, gracious Lord . 215 How happy is the pilgrim's lot 70 How large the prom se, how 669 llow lovely are thy tents . 535 How many pass the guilty night 6S6 How pleasant, how divinely fair 667 How sad our state by nature is 602 How shall a lost sinner in pain 170 How shall I walk my God to 440 How weak the thoughts and vain 69 I and my house will serve the 441 ask the gift of righteousness 394 I call the world's Redeemer 648 I give immortal praise . . 688 I know that my Redeemer lives, And ever .... 367 I know that my Redeemer lives, He lives .... 654 I long to behold him array'd 72 I '11 praise my Maker while 217 In all my vast concerns with 546

In every time and place . . 624 In fellowship alone . . . 255 Infinite God, thy greatness 683 Infinite God, to thee we raise 528 Infinite Power, eternal Lord 605 Infinite, unexhausted love . 209 Inspirer of the ancient Seers . 89 Into a word of ruffians sent 299 Into thy gracious hands I fall 192 I soon shad hear thy quick'ning 351 I the good fight have fought 399 I thirst, thou wounded Lamb 30 I want a principle within . 297 I want the spirit of power within 360 I will hearken what the Lord 177 Jehovah, God the Father . 247 Jerusalem divine .... 584 Jesus,accept the praise . . 499 Jesus, all-atoning Lamb . . 408 Jesu, at whose supreme . . 511 Jesu, let thy pitying eye . 104 Jesu, lover of my soul . . 140 Jesu, my God and King . 626 Jesu, my Saviour, Brother . 301 Jesu, my Truth, my Way . 409 Jesu, Redeemer, Saviour . . 136 Jesu, shall I never be . 337 Jesu, Shepherd of the sheep 178 Jesu, the Life, the Truth . 340 Jesu, the word of mercy . . 418 Jesu, thou art our King . . 334 Jesu, thou great redeeming 488 Jesu, thy wandering sheep . 638 Jesu, to thee our hearts we lift 451 Jesu, we look to thee . . 453 Jesu, whose glory's streaming 129 Jesus comes with all his grace 380 Jesus drinks the bitter cup . 513 Jesus, faithful to his word . 60 Jesus, Friend of sinners, hear 109 Jesu, from thy heavenly place 433 Jesus, from whom all blessings 22 Jesus, great Shepherd of the 468 Jesus hath d!ed that I might 394 Jesus, I believe thee near . 169 Jesus, I fain would find . . 289 Jesus, if still the same thou art 130 Jesus, if still thou art to-day 131 Jesus, in whom the weary find 1 13 Jesus is our common Lord . 202 Jesus, Lord, we look to thee 475 Jesus, my Advocate above . 99 Jesus, my King, to thee I bow 281 Jesus, my Life, thyself apply 328 Jesus, my Lord, I cry to thee 390 Jesus, my Strength, my Hope 289 Jesus shall reign where'er the 633 Jesus, soft, harmonious name 502 Jesus, take my sins away . 162 Jesus, the all-restoring Word 166

Jesus, the conqueror reigns . 264 Jesus, the gift divine I know 348 Jesus, the name high overall . 40 Jesus, the sinners' Friend, to 128 Jesus, thee thy works proclaim 562 Jesus, the word bestow . . 640 Jesus, thou all-redeeming . 38 Jesus, thou everlasting- King- 554 Jesus, thou hast bid us pray 287 Jesus, thou know 'st my . . 173 Jesus, thou soul of all our joys 200 Jesus, thou sovereign Lord of 283 Jesus, thy blood and . . . 186 Jesus, thy boundless love to me 356 Jesus, thy far-extended fame 378 Jesus, thy servants bless . . 672 Jesus, to thee I now can fly 210 Jesus, to thee we fly . 574 Jesus, united by thy grace . 470 Jesus, was ever love like thine 647 Jesus, we on the words depend 598 Jesus, with kindest pity see . 478 Join all the glorious names . 586 Join, all ye ransom'd sons of 687 Lamb of God, for sinners slain 164 Lamb of God, who bear'st away 432 Lamb of God, whose bleeding 510 Lay to thy hand, O God of 155 Leader of faithful souls and . 73 Let all men rejoice, by Jesus 205 Let all that breathe, Jehovah 226 Let all who truly bear . . 677 Let earth and heaven agree 37 Let earth and heaven combine 560 Let ever'asting glories crown 593 Let every tongue thy goodness 544 Le+ God, who comforts the 414 Let him to whom we now . 402 Let me alone another year . 642 Let not the wise his wisdom 399 Let S ion in her King rejoice 631 Let the bea ts their breath . 1 3 Let the redeem'd give thanks 121 Let the world their virtue boast 114 Let us join, ('tis God . . . 485 Lift up your hearts to things 503 Lift your eyes of faith, and see 78 Lift your heads, ye friends 657 Light of life, seraphic fire . 380 Light of those, whose dreary 558 Lo ! God is here, let us adore 462 Lo! he comes, with clouds . 68 Lo! I come with joy to do 310 Lo ! in thy hand I lay . . 150 Long have I sat beneath the 606 Long have I see m'. I to serve ! 0 Long have I waited, Lord . 608

Regardless now of things below 604 Rejoice evermore, with angels 24 Rejoice for a brother deceased 51 Righteous God, whose . . 62 Rock of Ages cleft for me . 572 Salvation, O the joyful sound 637 Saviour cast a pitying eye . 1 15 Saviour from sin, I wait to . 359 Saviour, I now with shame . 175 Saviour of all, to thee we bow 474 Saviour of all, what hast thou 313 Saviour of sinful men . . . 450 Saviour of the sin-sick soul . 379 Saviour,on me the grace bestow 74 Saviour, on me the want bestow 293 Saviour, Prince of Israel's . 1 00 Saviour, the world's and mine 31 Saviour, to thee we humbly cry 430 Saviour, we know thou art . 640 Saviour, we now rejoice . . 530 Saviour, whom our hearts . . 637 See how great a flame aspires 210 See Israel's gentle Shepherd 670 See, Jesus,thy disciples see . 453 See, sinners, in the gospel glass 35 Servant of all, to toil for man 308 Shall I for fear of feeble man 267 Shepherd divine, our wants . 285 Shepherd of Israel, hear . . 428 Shepherd of souls, with pitying 83 Shrinking from the cold hand 48 Since the Son hath made me 373 Sing, all in heaven, at Jesu's 557 Sing to the great Jehovah's 644 Sinners, believe the gospel . 35 Sinners, obey the gospel word 15 Sinners, rejoice : your peace 572 Sinners, the call obey . . . 424 Sinners, turn, why will ye die 12 Sinners, your hearts lift up . 87 Soldiers of Christ, arise . . 253 Son of God, if thy free grace 182 Son of thy Sire's eternal love 228 Sons of God, triumphant rise 578 Sovereign of all the worlds on 595 Sovereign of all, whose will 433 Spirit of faith, come down . 86 Spirit of truth, essential God 24 5 Stand the' omnipotent decree 63 Stay, thou insulted Spirit, stay 157 Still for thy lovingkindness . 91 Still, Lord, I languish for thy 144 Stupendous height of heavenly 560 Summon' d my labour to renew 307 Sun of unclouded righteousness 416 Surrounded by a host of foes 256 Sweet is the memory of thy 545 Sweet is the work, my God . 539

Talk with us, Lord, thyself . 207 Terrible thought ! shall I alone 81 The church in her militant . 79 The day of Christ, the day of 244 The earth and all her fulness 534 The earth is the Lord's, and 464 The God of Abraham praise 609 The great Archangel's trump 60 The heavens declare thy glory 634 The Law and Prophets all . 639 The Lord, how wondrous are 548 The Lord is King, and earth 268 The Lord Jehovah reigns . 532 The Lord of earth and sky . 641 The Lord of Sabbath let us 507 The Lord unto my Lord hath 262 The men who slight thy faithful 94 The morning flowers display 48 The people that in darkness 461 The praying Spirit breathe . 285 The promise of my Father's 675 The saints who die of Christ 659 The Saviour, when to heaven 670 The spacious firmament . . 530 The Spirit of the Lord our . 105 The thing my God doth hate 322 The thirsty are call'd to their 80 The voice that speaks Jehovah 401 Thee, Jesus, full of truth and 313 Thee, Jesu, thee, the sinner's 141 Thee, O my God and King . 187 Thee we adore, eternal Name 44 Thee will I love, my Strength 204 There is a land of pure delight 656 This, this is He that came . . 568 This, this is the God we adore 545 Thou God of glorious majesty 61 Thou God of truth and love . 476 Thou God that answerest by 392 Thou God, unsearchable . 127 Thou great mysterious God 97 Thou hidden God .... 147 Thou hidden love of Clod, . 325 Thou hidden source of calm 203 Thou, Jesu, thou my breast . 414 Thou .! udge of quick and dead 58 Thou Lamb of God . . . 320 Thou, Lord, hast blest my . 314 Thou, Lord, on whom I still 72 Thou man of griefs . . . 176 Thou, my God, art good. . 235 Thou Shepherd of Israel . . 221 Thou Son of God, whose . . 84 Thou, the great, eternal God 237 Thou true and only God . 233 Thou very Paschal Lamb . 568 Thou who hast in Sion laid . 666 Though nature's strength . . 610 Thus saitli the Lord of earth 90

Thus saith the Lord, 'tis God 146 Thus saith the Lord, Who . 110 Thy ceaseless, unexhausted . 241 Thy faithfulness, Lord ... II Thy power and saving (ruth 412 'Tis finish'd! TheMes«ias . 565 To God the only wise . . 623 Too strong I was to conquer sin 123 To thee, great God of love . 272 To the haven of thy breast . 280 To the hills I lift mine eyes . 517 To us a child of royal birth 557 Tremendous God, with humble 648 Try us, O God, and search . 470 Two are better far than one 454 Unchangeable, almighty Lord 472 Upright both in heart and will 98 il. who climb thy holy hill . 401 Vain, delusive world, adieu . 619 Victim divine, thy grace we 512 VVatch'd by the world's . . 306 Weary of waud'ring from my 181 Weary souls that wander wide 25 Welcome, sweet day of rest 540 We know, by faith we know 76 AN hat am I, O thou glorious 202 W hat are these array'd in white 78 What could your Redeemer 14 What equal honours shall we 580 What is our calling's glorious 386 WTiat! never speak one evil . 348 What now is my object . . 255 What shall I do my God to . 361 What shall we offer our good 460 When all thy mercies, O my 517 When, gracious Lord, when 159 When Israel out of Egypt . 216 When I survey the wondrous 571 When, my Saviour, shall I be 365 When quiet in my house I sit 312 When shall thy love constrain 1 34 Where shall my wondering . 33 Where shall true believers go 658 Where the ancient dragon . 330 Wherewith, 0 God, shall 1 . 124 While dead in trespasses I lie 132 Who can describe the joys . 551 Who can worthily commend 400 Who hath slighted or contcmn'd 367 Who in the Lord confide . . 616 Who is this gigantic foe . . 265 Who Jesus our Example know 536 Whom Jesu's blood doth . 571 Why do we mourn departing 650 Why not now, my God, my 391 Why should the children . . 599 Wisdom ascribe, and might . 645

With glorious clouds . . . la With glory clad, with strength 533 With joy we meditate th« . 591 V v is me ! what tongue can 111 Woe to the men on earth who 65 Worship, and thanks, and . 263 Would Jesus have the sinner die 36 Wretched, helpless, and dislrest 10' Ye faithful souls, who Jesus . 398 Ye humble souls, that seek the 575 Ye neighbours and friends . 43 Ye ransom'd sinners, hear . 326 Ye servants of God, your . 518 Yes, from this instant now I will 174 Ye simple souls that stray • 25 Ye that pass by, beho-'d the Man 28 Ye thirsty for God, To Jesus 16 Ye virgin souls, arise. . . 67 Yield to me now, for 1 am weak 1 38 Young men and maidens, raise 225 ABRAHAM, God of, 689-671 Abraham's faith, 190, 286, 360, 686 Absence from God, 130, 150, 151, 156, 180 Admiration of Christ's love to sinners, 26, Admission into society, 756 Adoption. 85, 97, 202, 374, 651 A /oration, 257, 259, 260, 262, 268, 276, Advocate, 100, 145, 160, 169, 186, 257, 276, Affliction, 329-339 Alienation from God confessed, 98, 151 All in all, Christ, 131, 184, 185, 209, 291, All things possible to him that believeth, 401 Ambussadors for Christ, 11, 439, 440 Anchoring in divine mercy, 189, 682 Angels, attendance of, on saints, 21 Christ seen of, 625 fallen, 266-269, 274, 311, 314, 315 their obedience, 357 the worship of, 75, 221, 222, 260, 262, Antinomianism, 461 Apostasy, danger of, 309, 311, 517 preservation from, 187, 188, 281, 282, Appearing of Christ, glorious, 56, 58, 65, 66 Ann of the Lord, not shortened, 280, 386, 407 Armour, spiritual, 266-268, 271 Ascension of Christ, 275, 277, 551, 565, 612, Atonement, 22, 23, 28, 33, 122, 127, 129, benefits of, 189, 190 ihe believer's plea, 190 Attributes of God, 240-245, 247, 249, 250, Awakening implored, 303, 305, 306, 308- iilO, 672 Backsliders convinced, 110, 168, 170-181, prayed for, 459, 461 restored, 182, 184, 1S5, 187, 188, 365 BackdiiUng acknowledged, 365, 663

Ilein of salvation, 67, 125, 374 Hell described, 80 dreaded, 181 Help implored, 3.32, ,"3-3 1High Priest, 186, 194, 275, 190 Hindrances to salvation, 152 Holiness, 18, 840, 363, 369, 375, 381 384 Holiness of God, 2 1-7, 571, 572 Holy Spirit, Divinity of the, 255, 619 indwelling of, 423 prayer for the, 377, 650-652, 654, 657 prayer to, for sanctifying jn-ace, rk work of, 649, 650-658 Hope, 172, 345, 404-406, 488 Hope of glory, 356, 357, 491, 497-499, 535 House above, stability of, 67 Humility, 184, 185, 206, 247, 316, 3 1-3, Hungering after righteousness, 134, 304 Ignorance, 211, 212. See Blindness and Darkness. Image of God desired, 18, 109, 110 3 12 enjoyed, 401, 480 Impenitence, 63, 83, 105 Importunity, 164, 295, 299 Impotency, 1 26, 435 Incarnation, 31, 194, 195, 215, 220 413 Indwelling sin, freedom from, 288, 359 Inheritance above, 67 Inspiration, 87, 89, 255 Instability, 183, 355 Instruction, 211, 212, 358 Insufficiency of our righteousness, 92, 132, Intercession for England, 453, 460, 463 for Heathens, 444, 445 for Jews, 450-452, f)2 for Mahometans, 443 for penitents, 462 of believers for sinners, 81-83, !) 1441, 442 of Christ, 5, 100, 106, 127. 168, 202, Invitation to sinners, 2-5, 9, 10, 20, 29-32 Israel, passage of, out of Egypt, 223 Jeshurun's God, 407 Jews, salvation of the, 450-452 Joy of believers. See Rejoicing, Happiness, Joy in heaven, 596 Jubilee, 645 ' Judgment described, 51-56, 59, 65, 66, 565, preparation for, 44, 55, 59, 63-66 Judgments, national, 60, 62 Justification, 127, 189, 190, 192, 201 20'? 215, 217, 394, 593. See Pardon and Forgiveness. Kept by Christ, 187, 188, 200, 209, 281, King, Christ a, 1, 12, 56, 107, 195, 211 God a, 589 King, prayer for the, 464, 465, 755 Kingdom of Christ, 636-639, 689-692 694 697, 747. See Dominion. Kingdom of grace, 15, 134, 220, 248, 251

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

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

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

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

Hail, Saviour . 584 Hail, the heaven- 555 Hail, with essential 555 Hail your dread . 626 Hallelujah, they cry467 Hallelujah.we sing 460 Hallow and make 529 Happy beyond de- 19 Happy he whom 58 Happy, if with my 40 Happy the man who 20 Happy the man . 217 Happy the men to 535 Happy they who . 249 Happy they whose 114 Hark ! how he . .27 Hark ! the wastes 329 Hast thou been . 113 Hast thou not died 364 Hast thou not mnde347 Hast thou the work 432 Haste, O haste, to 116 Hasten, Lord, the 381 Gather the outcasts 38 Gently the weak 279 Gigantic lusts come282 Gird on thy thigh 585 Gud is o rsun and 506 Have I not heard 154 God is our sun, he 538 He all shall break 261 God is thine ; dis-388:He answer'd for 567 Freed from the . 279 God is in heaven 305 Hasten the joyful 352 From Aaron'sbeard458 From all iniquity 387 From Christ their 670 From every sinful 23 From heaven angel- 59 From Jesus, mani- 557 From our own in- 98 From sea to sea . 632 From sin, the guilt 133 From strength to 256 From the oppress- 1 10 From the world of 341 From thee, great 543 From thee no more 34 1 From thee our be- 246 From thee, the . 612 From thee, thro' an 525 From thee through 409 Fruit of a virgin's 191 Fruit of thy gra- 324 Fruitless, till thou 92 Fulfil, fulfil my . 386 Fully in my life . 365 Fulness of the . 556 Furnish'd out of . 89 God, my Redeemer 651 God of all-suffici- 353 God of love, in this 391 God only knows 145 God reigns on high 546 Godruleth on high 518 God, through him- 88 God, your God 330 God's image . . 594 Grace every morn- 458 Grace, in answer 236 He bids us build 467 He breaks the bow 632 He breaks the power 7 He brings my . 618 He by himself . 610 He comes, he . 67 He conies, of hell- 468 He deigns in flesh 561 He dies ! the hea- 564 He dies to atone 567 He ever lives above!98

Short of thy love I 97 Should all the . 588 Should 1 from thee 552 Shout, all ye people 59 Shut up in unbelief 117 Silent, alas! thou 132 Sin in me, the in- 343 Sin only let me not 173 Since by thy light 99 Since thou hast bid 259 Since thou woul.l'st 372 Sing, every soul . 557 Sing to the Lord . 218 Sing we then in . 483 Sinners, expect those 65 Sinners, obey the 106 Sinners of old thou 378 Sinners, turn, while 14 Sinners, turn, why 12 Sin's deceitfulness 109 Sion enjoys her . 618 Sion, shout thy . 194 Sion's God is all . 527 Slay me, and I in 347 Slay the dire root 323 Smell the sweet . 474 So be it ! let this 67 So blooms the human 48 So I may thy Spirit 365 So let thy grace . 547 So may each fu- . 668 So shall I bless . 262 So shall I do thy 262 So shall my walk 605 So shall our lives 460 So shall the bright 671 So shall the world 430 So shall we pray 3 f 1 So when on Sion 321 So wretched and . 26 Soar we now . . 576 Sole, self-existing 239 Son of God, arise 367 Sons of God, your 21 1 Soon as from earth 46 Soon as in thee we 491 Soon as our par- . 250 Soon as the breath 537 Soon as theevening 531 Soon shall I learn 646 Sorrow, and sin . 151 Sov'reign Father . 247 Sov'reign, univer- 588 me till I my 339 J-peak, and a holy 155 Speak, and the deaf 137 Speak but the re- 472 Speak, gracious . 128 Spe ik. the second 379 Speak the word . 287 Speak to my war- 320 I Speak with that . 84 Spirit of faith, in- 309 I Spirit of grace, and 228

Take away my dar- 154 Take me into thy 143 Take my poor heart 30 Take my soul and 404 Take the dear pur- 144 Take this heart of 169 Take to thee thy . 517 Take when thou . 406 Tallestoftheearth-266 Teach me the happy 4 1 0 Teach me to live 681 Tell me again my 179 Tell me, or thou . 23 Tell of his won- . 553 Ten thousand . . 270 Ten thousand to . 664 Thankful I take the 3 19 That all-compris- 243 That blessed law . 322 That blessed sense 85 That blood which 487 That bloody banner264 That great myste- 317 That heavenly . . 598 That hurrying strife 20 1 That I from thee . 398 That 1 thy mercy 374 That mighty faith 323 That path with . 274 That peace of God 598 That promise made 598 That, taught ac- . 439 That token of thine 379 That wisdom, Lord 306 The arrow is flown 49 The' atonement of 328 The badge and . 509 The barren souls . 1 10 The blessing is . 519 The blessing of thy 152 The blessings all . 503 The blind are re- 43 The bliss of those 368 The bliss thou hast 384 The blood of goats 569 The bondage of cor- 107 The boundless love 350 The burden, for me 28 The busy tribes of 44 The captive exiles 431 The chaff of sin . 469 The cheerful tri- 646 The Christ, by . 558 The church trium- 20 The counsel of thy 372

The Lord hath glo- 146 I'he Lord his people 506 The Lord makes 637 I'he Lord of Hosts 558 The Lord of old . 631 The Lord pours .217 The Lord protects 536 I'he Lord supports 545 The Lord, the . 241 The Lord thy God 538 I'he love of Christ 268 The man whose . 534 The mansion for . 129 The Master of all 463 The Mediator's . 555 I'he meek lowly 96 The meek, the still 28 I'he men of careless 431 The men of grace . 18 I'he mercy 1 feel . 11 I'he mighty God . 549 The modest and . 464 I'he most impos- . 381 The news of his . 80 The next, every 390 The noisy winds . 219 The' o'erwhelming 16 The op'ning hea- 207 i'he opposite ex- 440 The pain of life . 370 The painful thirst 375 The peace and joy 465 The peace which 122 The people that in 199 The pit its mouth . 83 The plague, and . 65 The prisoner relieve 463 I'he promise stands 364 I'he promised land 386 The race we all • 661 The raging fire . 606 I'he ransom'dsons 464 The reconciling • 370 The reign of sin . 565 The riches of his . 459 The righteousness 242 The Rise and End 90 The rockscculd feel 30 The rolling sun . 634 The rougher our . 466 The sacred lessons 89 The saints in his . 76 I'he saints shall . 583 The sceptre well . 582 The sea beheld his 216 The secret of the 363 The secret pride . 200 The servant faith- 439 The servile progeny 417 The sharpness of 355 The Shepherd who 43 The sinners sudden- 82 The smoke of the 416 The smoke of thy 513 The soul hath o'er- 56

Till, throughly . 176 Time, like an ever- 44 Time to repent . 643 'lis done! my . 31 Tis done, the great 675 ' lis done ! the pre- 27 'Tis done ! thou . 396 'Tis finish'd ! all . 565 'Tis fit we should 648 Tis here thine . 683 ' lis his almighty 623 'Tis his the droop- 106 'lis love that . .619 Tis love ! 'tis love 138 'Tis mercy all, that 325 'Tis mystery all . 197 'lis there, with . 221 'lis thine a heart 128 TV accomplish his 615 To all my weak . 548 To baffle the wise 206 To damp our earth- 59 To-day attend . 535 To destroy his work 288 To each the cov- 495 To fit his soul for 436 To God, most . 667 To God the Son . 638 l'o God the Spirit's 688 To God your . . 255 To help our soul's 283 To help their grov- 106 l'o him continually 398 l'o him mine eye of 259 1 o him our request 464 l'o him that in thy 95 l'o hoary hairs . 678 To Jesu's name . 133 l'o keep your . .255 To know thy nature 242 l'o love is all my 31 To magnify thy . 200 To make them trees 106 To mourn and to 51 To mourn for thy 655 To our Redeemer 624 To please thee thus 91 l'o praise a Trinity 251 To pray and wait 58 To purest joys she 20 To real holiness . 354 l'o rescue me from 134 To save the race . 421 To save us from . 555 To save what was 11 To steer our dan- 436 To that Jerusalem 660 To the blest foun- 602 To the cross, thine 184 To the never- . 288 To the sheep of .160 To thee, benign . 152 To thee for refuge 315 To thee I lift my . 144 To thee inseparably471

4 There for me the Savior stands, shows His wounds and spreads His hands. God is love! I know, I feel; Jesus weeps, but loves me still!

1 Forth in thy name, O Lord, I go, my daily labor to pursue; Thee, only Thee, resolved to know in all I think or speak or do. 2 The task Thy wisdom hath assigned, O let me cheerfully fulfill; in all my works Thy presence find, and prove thy good and perfect will. 3 Thee may I set at my right hand, whose eyes mine in-most substance see, and labor on at Thy command, and offer all my works to Thee. 4 For Thee delightfully employ what e'er Thy bounteous grace hath giv'n; and run my course with even joy, and closely walk with Thee to heav'n.

1 Forth in thy name, O Lord, I go, my daily labor to pursue; Thee, only Thee, resolved to know in all I think or speak or do.

1 Hark! the herald angels sing, "Glory to the newborn King: peace on earth, and mercy mild, God and sinners reconciled!" Joyful, all ye nations, rise, join the triumph of the skies; with th'angelic hosts proclaim, "Christ is born in Bethlehem!" Refrain: Hark! the herald angels sing, "Glory to the newborn King" 2 Christ, by highest heaven adored, Christ, the everlasting Lord, late in time behold him come, offspring of the Virgin's womb: veiled in flesh the Godhead see; hail th'incarnate Deity, pleased with us in flesh to dwell, Jesus, our Immanuel. Refrain 3 Hail the heaven-born Prince of Peace! Hail the Sun of Righteousness! Light and life to all he brings, risen with healing in his wings. Mild he lays his glory by, born that we no more may die, born to raise us from the earth, born to give us second birth. Refrain

1 Hark! the herald angels sing, "Glory to the newborn King: peace on earth, and mercy mild, God and sinners reconciled!" Joyful, all ye nations, rise, join the triumph of the skies; with th'angelic hosts proclaim, "Christ is born in Bethlehem!" Refrain: Hark! the herald angels sing, "Glory to the newborn King"

2 Christ, by highest heaven adored, Christ, the everlasting Lord, late in time behold him come, offspring of the Virgin's womb: veiled in flesh the Godhead see; hail th'incarnate Deity, pleased with us in flesh to dwell, Jesus, our Immanuel. Refrain

1 Jesus, lover of my soul, let me to thy bosom fly, while the nearer waters roll, while the tempest still is high; hide me, O my Savior, hide, till the storm of life is past; safe into the haven guide, O receive my soul at last! 2 Other refuge have I none; hangs my helpless soul on thee; leave, ah! leave me not alone, still support and comfort me. All my trust on thee is stayed, all my help from thee I bring; cover my defenseless head with the shadow of thy wing. 3 Plenteous grace with thee is found, grace to cover all my sin; let the healing streams abound; make and keep me pure within. Thou of life the fountain art; freely let me take of thee; spring thou up within my heart, rise to all eternity.

1 Jesus, lover of my soul, let me to thy bosom fly, while the nearer waters roll, while the tempest still is high; hide me, O my Savior, hide, till the storm of life is past; safe into the haven guide, O receive my soul at last!

1. Lo! he comes with clouds descending, Once for favored sinners slain! Thousand, thousand saints attending, Swell the triumph of his train. Alleluia! Alleluia! Alleluia! God appears on Earth to reign. 2. Ev'ry eye shall now behold him, Robed in dreadful majesty; Those who set at naught and sold him, Pierced and nailed him to a tree, Deeply wailing, Deeply wailing, Deeply wailing, Shall the true Messiah see. 3. The dear tokens of his passion Still his dazzling body bears, Cause of endless exultation To his ransomed worshipers; With what rapture, With what rapture, With what rapture Gaze we on those glorious scars. 4. Yea! Amen! let all adore thee High on thine eternal throne! Savior, take the pow'r and glory, Claim the kingdom for thine own. Alleluia! Alleluia! Alleluia! Everlasting God come down.

1. Lo! he comes with clouds descending, Once for favored sinners slain! Thousand, thousand saints attending, Swell the triumph of his train. Alleluia! Alleluia! Alleluia! God appears on Earth to reign.

2. Ev'ry eye shall now behold him, Robed in dreadful majesty; Those who set at naught and sold him, Pierced and nailed him to a tree, Deeply wailing, Deeply wailing, Deeply wailing, Shall the true Messiah see.

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

4. Yea! Amen! let all adore thee High on thine eternal throne! Savior, take the pow'r and glory, Claim the kingdom for thine own. Alleluia! Alleluia! Alleluia! Everlasting God come down.

1 O for a thousand tongues to sing my great Redeemer's praise, the glories of my God and King, the triumphs of his grace! 2 My gracious Master and my God, assist me to proclaim, to spread thro' all the earth abroad the honors of your name. 3 Jesus! the name that charms our fears, that bids our sorrows cease, 'tis music in the sinner's ears, 'tis life and health and peace. 4 He breaks the power of cancelled sin, he sets the prisoner free; his blood can make the foulest clean; his blood availed for me. 5 To God all glory, praise, and love be now and ever given by saints below and saints above, the Church in earth and heaven.

1 O for a thousand tongues to sing my great Redeemer's praise, the glories of my God and King, the triumphs of his grace!

3 Jesus! the name that charms our fears, that bids our sorrows cease, 'tis music in the sinner's ears, 'tis life and health and peace.

4 He breaks the power of cancelled sin, he sets the prisoner free; his blood can make the foulest clean; his blood availed for me.

1 Rejoice, the Lord is King: Your Lord and King adore! Rejoice, give thanks and sing, And triumph evermore. Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice! 2 Jesus, the Savior, reigns, The God of truth and love; When He has purged our stains, He took his seat above; Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice! 3 His kingdom cannot fail, He rules o'er earth and heav'n; The keys of death and hell Are to our Jesus giv'n: Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice! 4 Rejoice in glorious hope! Our Lord and judge shall come And take His servants up To their eternal home: Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice!

1 Rejoice, the Lord is King: Your Lord and King adore! Rejoice, give thanks and sing, And triumph evermore. Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice!

2 Jesus, the Savior, reigns, The God of truth and love; When He has purged our stains, He took his seat above; Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice!

3 His kingdom cannot fail, He rules o'er earth and heav'n; The keys of death and hell Are to our Jesus giv'n: Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice!

4 Rejoice in glorious hope! Our Lord and judge shall come And take His servants up To their eternal home: Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice!

1 Soldiers of Christ, arise, and put your armor on, strong in the strength which God supplies thro' His eternal Son; strong in the Lord of hosts and in His mighty pow'r, who in the strength of Jesus trusts is more than conqueror. 2 Stand then in His great might, with all His strength endued, and take, to aid you in the fight, the panoply of God. From strength to strength go on, wrestle and fight and pray; tread all the pow'rs of darkness down and win the well-fought day. 3 Leave no unguarded place, no weakness of the soul; take every virtue, every grace, and fortify the whole. That, having all things done and all your conflicts past, ye may o'ercome thro' Christ alone and stand complete at last.

1 Soldiers of Christ, arise, and put your armor on, strong in the strength which God supplies thro' His eternal Son; strong in the Lord of hosts and in His mighty pow'r, who in the strength of Jesus trusts is more than conqueror.

3 Leave no unguarded place, no weakness of the soul; take every virtue, every grace, and fortify the whole. That, having all things done and all your conflicts past, ye may o'ercome thro' Christ alone and stand complete at last.

I need not tell Thee who I am, My misery and sin declare; Thyself hast called me by my name, Look on Thy hands, and read it there; But who, I ask Thee, who art Thou? Tell me Thy name, and tell me now.

In vain Thou strugglest to get free, I never will unloose my hold! Art Thou the Man that died for me? The secret of Thy love unfold; Wrestling, I will not let Thee go, Till I Thy name, Thy nature know.

What though my shrinking flesh complain, And murmur to contend so long? I rise superior to my pain, When I am weak, then I am strong And when my all of strength shall fail, I shall with the God-man prevail.

'Tis Love! 'tis Love! Thou diedst for me! I hear Thy whisper in my heart; The morning breaks, the shadows flee, Pure, universal love Thou art; To me, to all, Thy mercies move; Thy nature and Thy Name is Love.

I know Thee, Saviour, who Thou art. Jesus, the feeble sinner's friend; Nor wilt Thou with the night depart. But stay and love me to the end, Thy mercies never shall remove; Thy nature and Thy Name is Love.

The Sun of Righteousness on me Hath rose with healing in His wings, Withered my nature's strength; from Thee My soul its life and succour brings; My help is all laid up above; Thy nature and Thy Name is Love.

Lame as I am, I take the prey, Hell, earth, and sin, with ease o'ercome; I leap for joy, pursue my way, And as a bounding hart fly home, Through all eternity to prove Thy nature and Thy Name is Love.

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

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

I. 1. We may inquire, First, what it is to "serve the Lord," not as a Jew, but as a Christian; not only with an outward service, (though some of the Jews undoubtedly went farther than this,) but with inward, with the service of the heart, "worshipping him in spirit in truth." The First thing implied in this service is faith; believing in the name of the Son of God. We cannot perform an acceptable service to God, till we believe on Jesus Christ whom he hath sent. Here the spiritual worship of God begins. As soon as any on had the witness in himself; as soon as he can say, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me;" he is able truly to "serve the Lord." 2. As soon as he believes, he loves God, which is another thing implied in "serving the Lord." "We love him because he first loved us;" of which faith is the evidence. The love of a pardoning God is "shed abroad in our hearts, by the Holy Ghost which is given unto us." Indeed this love may admit of a thousand degrees: But still every one, as long as he believes, may truly declare before God, "Lord, thou knowest that I love thee." Thou knowest that `my desire is unto thee, and unto the remembrance of thy name.'" 3. And if any man truly love God, he cannot but love his brother also. Gratitude to our Creator will surely produce benevolence to our fellow-creatures. If we love Him, we cannot but love one another, as Christ loved us. We feel our souls enlarged in love toward every child of man. And toward all the children of God we put on "bowels of kindness, gentleness, longsuffering, forgiving one another," if we have a complaint against any, "even as God, for Christ's sake, hath forgiven us." 4. One thing more is implied in "serving the Lord," namely, the obeying him; the steadily walking in all his ways, the doing his will from the heart. Like those, "his servants" above, "who do his pleasure, who keep his commandments, carefully avoid whatever he has forbidden, and zealously do whatever he has enjoined; studying always to have conscience void of offense toward God and toward man.

II. "I and my house will serve the Lord," will every real Christian say. But who are included in that expression, "my house" This is the next point to be considered. 1. The person in your house that claims your first and nearest attention, is, undoubtedly, your wife; seeing you are to love her, even as Christ hath loved the Church, when he laid down his life for it, that he might "purify it unto himself, not having spot, or wrinkle, or any such thing." The same end is every husband to pursue, in all his intercourse with his wife; to use every possible means that she may be freed from every spot, and may walk unblamable in love. 2. Next to your wife are your children; immortal spirits whom God hath, for a time, entrusted to your care, that you may train them up in all holiness, and fit them for the enjoyment of God in eternity. This is a glorious and important trust; seeing on soul is of more value than all the world beside. Every child, therefore, you are to watch over with the utmost care, that, when you are called to give an account of each to the Father of Spirits, you may give your accounts with joy and not with grief.

3. Your servants, of whatever kind, you are to look upon as a kind of secondary children: These, likewise, God has committed to your charge, as one that must give account. For every one under your roof that has a soul to be saved is under every one under your roof that has a soul to be saved is under your care; not only indented servants, who are legally engaged to remain with you for a term of years; not only hired servants, whether they voluntarily contract for a longer of shorter time; but also those who serve you by the week of day: For these too are, in a measure, delivered into you hands. And it is not the will of your Master who is in heaven, that any of these should go out of your hands before they have received from you something more valuable than gold or silver. Yea, and you are in a degree accountable even for "the stranger that is within your gates." As you are particularly required to see that he does "no manner of work" on the Lord's day, while he is within your gates; so, by parity of reason, you are required to do all that is in your power to prevent his sinning against God in any other instance. III. Let us inquire, in the Third place, What can we do that all these may "serve the Lord" 1. May we not endeavour, First, to restrain them from all outward sin; from profane swearing; from taking the name of God in vain; from doing any needless work, or taking any pastime, on the Lord's day This labour of love you owe even to your visitants; much more to your wife, children, and servants. The former, over whom you have the least influence, you may restrain by argument or mild persuasion. If you find that, after repeated trials, they will not yield either to one or the other, it is your bounden duty to set ceremony aside, and to dismiss them from your house. Servants also, whether by the day, or for a longer space, if you cannot reclaim, either by reasoning added to your example, or by gentle or severe reproofs, though frequently repeated, you must, in anywise, dismiss from your family, though it should be ever so inconvenient.

If you ask, "But how shall I encourage them when they do well, if I am never to commend them" I answer, I did not affirm this. I did not say, "You are never to commend them." I know many writers assert this, and writers of eminent piety. They say, to commend man is to rob God, and therefore condemn it altogether. But what say the scriptures I read there that our Lord himself frequently commended his own disciples; and the great Apostle scruples not to commend the Corinthians, Philippians, and divers others to whom he writes. We may not therefore condemn this altogether. But I say, use it exceeding sparingly. And when you use it let it be with the utmost caution, directing them at the same moment to look upon all they have as the free gift of God, and with the deepest self-abasement to say, "Not unto us! Not unto us! But unto thy name give the praise!"

22. Again: The generality of parents feed anger in their children; yea, the worst part of it; that is, revenge. The silly mother says, "What hurt my child Give me a blow for it." What horrid work is this! Will not the old murderer teach them this lesson fast enough Let the Christian parent spare no pains to teach them just the contrary. Remind them of the words of our blessed Lord: "It was said of old, An eye for an eye, and a tooth for a tooth. But I say unto you, That ye resist not evil;" not by returning evil for evil. Rather than this, "if a man take away thy cloak, let him take thy coat also." Remind him of the words of the great Apostle: "Dearly beloved, avenge not yourselves. For it is written, Vengeance is mine: I will repay, saith the Lord." 23. The generality of parents feed and increase the natural falsehood of their children. How often may we hear that senseless word, "No, it was not you; it was not my child that did it; say, it was the cat." What amazing folly is this! Do you feel no remorse, while you are putting a lie in the mouth of your child, before it can speak plain And do not you think, it will make good proficiency when it comes to years of discretion Others teach them both dissimulation and lying, by their unreasonable severity; and yet others, by admiring and applauding their ingenious lies and cunning tricks. Let the wise parent, on the contrary, teach them to "put away all lying," and both in little things and great, in jest or earnest, speak the very truth from their heart. Teach them that the author of all falsehood is the devil, who "is a liar and the father of it." Teach them to abhor and despise, not only all lying, but all equivocating, all cunning and dissimulation. Use every means to give them a love of truth, of veracity, sincerity, and simplicity, and of openness both of spirit and behaviour.

3. It is observable, that the Apostle enforces this duty by a threefold encouragement: First. To the Ephesians he adds, "For this is right:" It is an instance of justice as well as mercy. It is no more than their due: it is what we owe to them for the very being which we have received from them. Secondly. "This is acceptable to the Lord;" it is peculiarly pleasing to the great Father of men and angels that we should pay honour and obedience to the fathers of our flesh. Thirdly. It is "the first commandment with promise;" the first to the performance whereof a peculiar promise is annexed: "that it may be well with thee, and that thy days may be long in the land which the Lord thy God giveth thee." This promise has been generally understood to include health and temporal blessings, as well as long life. And we have seen innumerable proofs, that it belongs to the Christian as well as the Jewish dispensation: Many remarkable instances of its accomplishment occur even at this day. But what is the meaning of these words, "Children, obey your parents in all things" I will endeavour, by the assistance of God, First, to explain, and, Then to apply them. I. 1. First. I will endeavour to explain these words; and the rather, because so few people seem to understand them. Look round into the world, not the heathen but the Christian world, nay, the Reformed part of it; look among those that have the Scriptures in their own tongue; and who is there that appears even to have heard of this Here and there a child obeys the parent out of fear, or perhaps out of natural affection. But how many children can you find that obey their fathers and mothers out of a sense of duty to God And how many parents can you find that duly inculcate this duty upon their children I doubt, a vast majority both of parents and children are totally ignorant of the whole affair. For the sake of these I will make it as plain as I can: But still I am thoroughly sensible, those that are not willing to be convinced will no more understand what I say than if I was talking Greek or Hebrew.

4. But what are they supposed to do in order to entitle them to the obedience here prescribed They are supposed to go before the flock (as is the manner of the eastern shepherds to this day,) and to guide them in all the ways of truth and holiness; they are to "nourish them with the words of eternal life;" to feed them with "the pure milk of the word:" Applying it continually "for doctrine," teaching them all the essential doctrines contained therein; "for reproof," warning them if they turn aside from the way, to the right hand or to the left; "for correction;" showing them how to amend what is amiss, and guiding them back into the way of peace; and "for instruction in righteousness;" training them up in inward and outward holiness, "until they come to a perfect man, to the measure of the stature of the fullness of Christ." 5. They are supposed to "watch over your souls, as those that shall give account." "As those that shall give account!" How unspeakably solemn and awful are those words! May God write them upon the heart of every guide of souls! "They watch," waking while others sleep, over the flock of Christ; over the souls that he has bought with a price, that he has purchased with his own blood. They have them in their hearts both by day and by night; regarding neither sleep nor food in comparison of them. Even while they sleep their heart is waking, full of concern for their beloved children. "They watch" with deep earnestness, with uninterrupted seriousness, with unwearied care, patience, and diligence, as they that are about to give an account of every particular soul to him that standeth at the door, to the Judge of quick and dead.

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

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

6. But may I not add one thing more (only he that heareth, let him understand:) Good works are so far from being hindrances of our salvation; they are so far from being insignificant, from being of no account in Christianity; that, supposing them to spring from a right principle, they are the perfection of religion. They are the highest part of that spiritual building whereof Jesus Christ is the foundation. To those who attentively consider the thirteenth chapter of the First Epistle to the Corinthians, it will be undeniably plain that what St. Paul there describes as the highest of all Christian graces, is properly and directly the love of our neighbour 1 Cor. 13. And to him who attentively considers the whole tenor both of the Old and New Testament, it will be equally plain, that works springing from this love are the highest part of the religion therein revealed. Of these our Lord himself says, "Hereby is my Father glorified, that ye bring forth much fruit." Much fruit! Does not the very expression imply the excellency of what is so termed Is not the tree itself for the sake of the fruit By bearing fruit, and by this alone, it attains the highest perfection it is capable of, and answers the end for which it was planted. Who, what is he then, that is called a Christian, and can speak lightly of good works II. 1. From these general reflections, I proceed to consider that institution in particular, for the promotion of which we are now assembled. And in doing this, I shall, First, observe the rise of this institution; Secondly, the success; and, Thirdly, the excellency of it: After which you will give me leave to make a short application. (I.) On the First head, the rise of this institution, I may be very brief, as a great part of you know it already.

III. 1. Permit me now to make a short application. But to whom should I direct this Are there any here who are unhappily prejudiced against that Revelation which breathes nothing but benevolence; which contains the richest display of God's love to man, that ever was made from the foundation of the world Yet even to you I would address a few words; for, if you are not Christians, you are men. You too are susceptible of kind impressions: You have the feelings of humanity. Has not your heart too glowed at that noble sentiment; worthy the heart and the lips of the highest Christian, Homo sum: Humani nihil a me alienum puto! This quotation from Terence is thus translated by Colman: "I am a man; and all calamities That touch humanity come home to me." Edit. Have not you also sympathized with the afflicted How many times have you been pained at human misery When you have beheld a scene of deep distress, has not your soul melted within you And now and then a sigh you stole, And tears began to flow.

6. Nay, whoever desires to do this must remember, that not only lying, in every species of it, but even dissimulation, (which is not the same with flattery, though nearly related to it,) is displeasing to men of understanding, though they have not religion. Terence represents even an old heathen, when it was imputed to him, as answering with indignation, Simulare non est meum: "Dissimulation is no part of my character." Guile, subtlety, cunning, the whole art of deceiving, by whatever terms it is expressed, is not accounted an accomplishment by wise men, but is, indeed, an abomination to them. And even those who practise it most, who are the greatest artificers of fraud, are not pleased with it in other men, neither are fond of conversing with those that practise it on themselves. Yea, the greatest deceivers are greatly displeased at those that play their own arts back upon them. II. Now, if cruelty, malice, envy, hatred, revenge, ill-nature; if pride and haughtiness; if irrational anger; if lying and dissimulation, together with guile, subtlety, and cunning, are all and every one displeasing to all men, especially to wise and good men, we may easily gather from hence what is the sure way to please them for their good to edification. Only we are to remember that there are those in every time and place whom we must not expect to please. We must not therefore be surprised when we meet with men who are not to be pleased any way. It is now, as it was of old when our Lord himself complained: "Whereunto shall I liken the men of this generation They are like unto children sitting in the market-place, and saying to each other, We have piped unto you, but ye have not danced: We have mourned unto you, but ye have not wept." But leaving these forward ones to themselves, we may reasonably hope to please others by a careful and steady observation of the few directions following.

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

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

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

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

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!"

16. But I cannot, in anywise subscribe to the Bishop's opinion in this matter. So far from it, that I have been long convinced, from the whole tenor of ancient history, that this very event, Constantine's calling himself a Christian, and pouring in that flood of wealth and honour power on the Christian Church, the Clergy in particular, was productive of more evil to the Church than all the ten persecutions put together. From the time that power, riches, and honour of all kinds were heaped upon the Christians, vice of all kinds came in like a flood, both on the Clergy and laity. From the time that the Church and State, the kingdoms of Christ and of the world, were so strangely and unnaturally blended together, Christianity and Heathenism were so thoroughly incorporated with each other, that they will hardly ever be divided till Christ comes to reign upon earth. So that, instead of fancying that the glory of the new Jerusalem covered the earth at that period, we have terrible proof that it was then, and has ever since been, covered with the smoke of the bottomless pit. 17. "However, were not the days antecedent to this, those of the third century, better beyond all comparison than any that followed them" This has been almost universally believed. Few doubt but in the age before Constantine the Christian church was in its glory, worshipping God in the beauty of holiness. But was it so indeed What says St. Cyprian, who lived in the midst of that century; a witness above all exception, and one that sealed the truth with his blood What account does he give of what he saw with his own eyes, and heard with his own ears Such a one as would almost make one imagine he was painting to the life, not the ancient church of Carthage, but the modern Church of Rome. According to his account, such abominations even then prevailed over all orders of men, that it was not strange God poured out his fury upon them in blood, by the grievous persecutions which followed.

22. I cannot forbear mentioning one instance more of the goodness of God to us in the present age. He has lifted up his standard in our islands, both against luxury, profaneness, and vice of every kind. He caused, near fifty years ago, as it were, a grain of mustard-seed to be sown near London; and it has now grown and put forth great branches, reaching from sea to sea. Two or three poor people met together, in order to help each other to be real Christians. They increased to hundreds, to thousands, to myriads, still pursuing their one point, real religion; the love of God and man ruling all their tempers, and words, and actions. Now I will be bold to say, such an event as this, considered in all its circumstances, has not been seen upon earth before, since the time that St. John went to Abraham's bosom. 23. Shall we now say, "The former days were better than these" God forbid we should be so unwise and so unthankful! Nay, rather let us praise him all the day long; for he hath dealt bountifully with us. No "former time," since the Apostles left the earth, has been better than the present. None has been comparable to it in several respects. We are not born out of due time, but in the day of his power, a day of glorious salvation, wherein he is hastening to renew the whole race of mankind in righteouness and true holiness. How bright hath the Sun of Righteousness already shone on various parts of the earth! And how many gracious showers has he already poured down upon his inheritance! How many precious souls has he already gathered into his garner, as ripe shocks of corn! May we be always ready to follow them; crying in our hearts, "Come, Lord Jesus! Come quickly!" June 27, 1787

What Is Man? "When I consider thy heaven, the work of thy fingers, the moon and stars, which thou hast ordained; what is man" Psalm 8:3, 4. How often has it been observed, that the Book of Psalms is a rich treasury of devotion, which the wisdom of God has provided to supply the wants of his children in all generations! In all ages the Psalms have been of singular use to those that loved or feared God; not only to the pious Israelites, but to the children of God in all nations. And this book has been of sovereign use to the Church of God, not only while it was in its state of infancy, (so beautifully described by St. Paul in the former part to the fourth chapter to the Galatians,) but also since, in the fullness of time, "life and immortality were brought to the light by the gospel." The Christians in every age and nation have availed themselves of this divine treasure, which has richly supplied the wants, not only of the "babes in Christ," of those who were just setting out in the ways of God, but of those also who had made good progress therein; yea, of such as were swiftly advancing toward "the measure of the stature of the fullness of Christ." The subject of this psalm is beautifully proposed in the beginning of it: "O Lord our Governor, how excellent is thy name in all the earth; who hast set thy glory above the heavens!" It celebrates the glorious wisdom and love of God, as the Creator and Governor of all things. It is not an improbable conjecture, that David wrote this psalm in a bright star-light night, while he observed the moon also "walking in her brightness;" that while he surveyed This fair half-round, the ample azure sky, Terribly large, and beautifully bright, With stars unnumber'd, and unmeasured light, he broke out, from the fullness of his heart, into the natural exultation, "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man" How is it possible that the Creator of these, the innumerable armies of heaven and earth, should have any regard to this speck of creation, whose time "passeth away like a shadow"

4. If, then, we add to the littleness of man the inexpressible shortness of his duration, it is any wonder that a man of reflection should sometimes feel a kind of fear, lest the great, eternal, infinite Governor of the universe should disregard so diminutive a creature as man a creature so every way inconsiderable, when compared either with immensity or eternity Did not both these reflections glance through, if not dwell upon, the mind of the royal Psalmist Thus, in contemplation of the former, he breaks out into the strong words of the text: "When I consider the heavens, the work of thy fingers, the moon and the stars which thou has ordained, What is man, that thou shouldest be mindful; or the son of man, that thou shouldest regard him" He is, indeed, (to use St. Augustine's words,) aliqua portio creaturae tuae, "some portion of thy creation;" but quantula portio, "how amazingly small a portion!" How utterly beneath thy notice! It seems to be in contemplation of the latter, that he cries out in the hundred and forty-fourth Psalm, "Lord, what is man, that thou hast such respect unto him; or the son of man, that though shouldest so regard him" "Man is like a thing of naught." Why "His time passeth away like a shadow." In this, although in a very few places,) the new translation of the Psalms that bound up in our Bibles is perhaps more proper than the old, that which we have in the Common Prayer Book. It runs thus: "Lord, what is man, that thou takest knowledge of him; or the son of man, that thou makest account of him" According to the former translation, David seems to be amazed that the eternal God, considering the littleness of man, should have so much respect unto him, and should so much regard him: But in the latter, he seems to wonder, seeing the life of man "passeth away like a shadow," that God should take any knowledge of him at all, or make any account of him.

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

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

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

27. But the grand reason which many give for separating from the Church, namely, that the Ministers are unholy men, is founded on this assertion: That the ministration of evil men can do no good; that we may call the sacraments means of grace; but men who do not receive the grace of God themselves cannot convey that grace to others. So that we can never expect to receive the blessing of God through the servants of the devil. This argument is extremely plausible, and is indeed the strongest that can be urged. Yet before you allow it to be conclusive, you should consider a few things. 28. Consider, First, Did the Jewish sacraments convey no saving grace to the hearers, because they were administered by unholy men If so, none of the Israelites were saved from the time of Eli to the coming of Christ. For their Priests were not a whit better than ours, if they were not much worse. But who will dare to affirm this which is no less, in effect, than to affirm, that all the children of Israel went to hell for eleven or twelve hundred years together! 29. Did the ordinances, administered in the time of our blessed Lord, convey no grace to those that attended them Surely then the Holy Ghost would not have commended Zacharias and Elizabeth for walking in these ordinances! If the ministrations of wicked men did no good, would our Lord have commanded his followers (so far from forbidding them) to attend those of the Scribes and Pharisees Observe, again, the remarkable words: (Matt. 23:1, c.:) "Then spake Jesus to the multitude, and to his disciples, saying, The scribes and Pharisees sit in Moses' seat," are your appointed teachers; "all, therefore, whatsoever they bid you observe, that observe and do." Now, what were these Scribes and Pharisees Were they not the vilest of men Yet these very men he commands them to hear. This command is plainly implied in those words, "Whatsoever they command you to observe, that observe and do." For unless they heard what they said, they could not do it.

31. Another consequence would follow from the supposition that no grace is conveyed by wicked Ministers; namely, that a conscientious person cannot be a member of any national Church in the world. For wherever he is, it is great odds, whether a holy Minister he stationed there; and if there be not, it is mere lost labour to worship in that congregation. But, blessed be God, this is not the case; we know by our own happy experience, and by the experience of thousands, that the word of the Lord is not bound, though uttered by an unholy minister; and the sacraments are not dry breasts, whether he that administers be holy or unholy. 32. Consider one more consequence of this supposition, should it ever be generally received. Were all men to separate from those Churches where the Minister was an unholy man, (as they ought to do, if the grace of God never did nor could attend his ministry,) what confusion, what tumults, what commotions would this occasion throughout Christendom! What evil-surmisings, heart-burnings, jealousies, envyings, must everywhere arise! What censuring, tale-bearing, strife, contention! Neither would it stop here; but from evil words the contending parties would soon proceed to evil deeds; and rivers of blood would soon be shed, to the utter scandal of Mahometans and Heathens.

33. Let us not then trouble and embroil ourselves and our neighbours with unprofitable disputations, but all agree to spread, to the uttermost of our power, the quiet and peaceable gospel of Christ. Let us make the best of whatever ministry the Providence of God has assigned us. Near fifty years ago, a great and good man, Dr. Potter, then Archbishop of Canterbury, gave me an advice for which I have ever since had occasion to bless God: "If you desire to be extensively useful, do not spend your time and strength in contending for or against such things as are of a disputable nature; but in testifying against open notorious vice, and in promoting real, essential holiness." Let us keep to this: Leaving a thousand disputable points to those that have no better business than to toss the ball of controversy to and fro, let us keep close to our point. Let us bear a faithful testimony, in our several stations, against all ungodliness and unrighteousness, and with all our might recommend that inward and outward holiness "without which no man shall see the Lord!"

6. It may give a peculiar force to that beautiful passage to consider by whom and on what occasion the words were uttered. The persons speaking are Balak the King of Moab; and Balaam, then under divine impressions (it seems, then "not far from the kingdom of God, "although he afterwards so foully revolted): Probably Balak too, at that time, experienced something of the same influence. This occasioned his consulting with, or asking counsel of, Balaam, his proposing the question to which Balaam gives so full an answer: (Micah 6:5ff.:) "O my people," saith the Prophet in the name of God, "remember what Balak the King of Moab consulted," (it seems, in the fullness of his heart,) "and what Balaam the son of Beor answered him. Wherewith," saith he, "shall I come before the Lord, and Bow myself before the high God Shall I come before him with calves of a year old Will the Lord by pleased with thousands of rams, or with ten thousand rivers of oil Shall I give my first-born for my transgression the fruit of my body for the sin of my soul" (This the kings of Moab had actually done, on occasions of deep distress; a remarkable account of which is recorded in the third chapter of the Second Book of Kings.) To this Balaam makes that noble reply, (being, doubtless, then taught of God,) "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God" 7. To take a more distinct view of conscience, it appears to have a threefold office: First. It is a witness, testifying what we have done, in though, or word, or action. Secondly. It is a judge, passing sentence on what we have done, that it is good or evil. And, Thirdly, it, in some sort, executes the sentence, by occasioning a degree of complacency in him that does well, and a degree of uneasiness in him that does evil.

10. "Think, and speak, and do what you are persuaded Christ himself would do in your case, were he on earth. It becomes a Christian, rather to be an example to all, who was, and is, and ever will be, our absolute pattern. O Christians, how did Christ pray, and redeem time for prayer! How did Christ preach, out of whose mouth proceeded no other but gracious words What time did Christ spend in impertinent discourse How did Christ go up and down, doing good to men, and what was pleasing to God Beloved, I commend to you these four memorials: (1.) Mind duty: (2.) What is the duty of another in your case, is your own: (3.) Do not meddle with anything, if you cannot say, The blessing of the Lord be upon it: (4.) Above all, sooner forget your Christian name, than forget to eye Christ! Whatever treatment you meet with from the world, remember him and follow his steps, 'who did no sin, neither was guile found in his mouth: Who when he was reviled, reviled not again; but committed himself to him that judgeth righteously.'"

4. One more, I exhort you that fear God and work righteousness, you that are servants of God, First, flee from all sin, as from the face of a serpent; being Quick as the apple of an eye, The slightest touch of sin to feel; and to work righteousness, to the utmost of the power you now have to abound in works both of piety and mercy: And, Secondly, continually to cry to God, that he would reveal his Son in your hearts, to the intent you may be no more servants but sons; having his love shed abroad in your hearts, and walking in "the glorious liberty of the, children of God." 5. I exhort you, Lastly, who already feel the Spirit of God witnessing with your spirit that you are the children of God, follow the advice of the Apostle: Walk in all the good works whereunto ye are created in Christ Jesus. And then, "leaving the principles of the doctrine of Christ, and not laying again the foundation of repentance from dead works, and of faith toward God," go on to perfection. Yea, and when ye have attained a measure of perfect love, when God has circumcised your hearts, and enabled you to love him with all your heart and with all your soul, think not of resting there. That is impossible. You cannot stand still; you must either rise or fall; rise higher or fail lower. Therefore the voice of God to the children of Israel, to the children of God, is, "Go forward!" "Forgetting the things that are behind, and reaching forward unto those that are before, press on to the mark, for the prize of your high calling of God in Christ Jesus!"

On God's Vineyard "What could have been done more to my vineyard, that I have not done in it wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes" Isa. 5:4. The vineyard of the Lord, taking the word in its widest sense, may include the whole world. All the inhabitants of the earth may, in some sense, be called "the vineyard of the Lord;" "who hath made all nations of men, to dwell on all the face of the earth; that they might seek the Lord, if haply they may feel after him, and find him." But, in a narrower sense, the vineyard of the Lord may mean the Christian world; that is, all that name the name of Christ, and profess to obey his word. In a still narrower sense, it may be understood of what is termed the Reformed part of the Christian Church. In the narrowest of all, one may, by that phrase, "the vineyard of the Lord," mean, the body of people commonly called Methodists. In this sense I understand it now, meaning thereby that society only which began at Oxford in the year 1729, and remain united at this day. Understanding the word in this sense, I repeat the question which God proposes to the Prophet: "What could have been done more to my vineyard, that I have not done in it wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes" What could God have done more in this his vineyard, (suppose he had designed it should put forth great branches and spread over the earth,) which he hath not done in it, I. With regard to doctrine II. With regard to spiritual helps III. With regard to discipline And, IV. With regard to outward protection These things being considered, I would then briefly inquire, "Wherefore, when he looked it should bring forth grapes, brought it forth wild grapes"

9. Who then is a Christian, according to the light which God hath vouchsafed to this people He that, being "justified by faith, hath peace with God through our Lord Jesus Christ;" and, at the same time, is "born again," "born from above," "born of the Spirit;" inwardly changed from the image of the devil, to that "image of God wherein he was created:" He that finds the love of God shed abroad in his heart by the Holy Ghost which is given unto him; and whom this love sweetly constrains to love his neighbor, every man, as himself: He that has learned of his Lord to be meek and lowly in heart, and in every state to be content: He in whom is that whole mind, all those tempers, which were also in Christ Jesus: He that abstains from all appearance of evil in his actions, and that offends not with his tongue: He that walks in all the commandments of God, and in all his ordinances, blameless: He that, in all his intercourse with men, does to others as he would they should do to him; and in his whole life and conversation, whether he eats or drinks, or whatsoever he doeth, doeth all to the glory of God. Now, what could God have done more for this his vineyard, which he hath not done in it, with regard to doctrine We are to inquire, II. Secondly, What could have been done which he hath not done in it, with regard to spiritual helps

On Riches "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." Matthew 19:24. 1. In the preceding verses we have an account of a young man who came running to our Lord, and kneeling down, not in hypocrisy, but in deep earnestness of soul, and said unto him, "Good Master, what good thing shall I do, that I may have eternal life" "All the commandments," saith he, "I have kept from my youth: What lack I yet" Probably he had kept them in the literal sense; yet he still loved the world. And He who knew what was in man knew that, in this particular case, (for this is by no means a general rule,) he could not be healed of that desperate disease, but by a desperate remedy. Therefore he answered, "Go and sell all that thou hast, and give it to the poor; and come and follow me. But when he heard this, he went away sorrowful, for he had great possessions. So all the fair blossoms withered away! For he would not lay up treasure in heaven at so high a price! Jesus, observing this, "looked round about, and said unto his disciples," (Mark 10:23, c.,) "How hardly shall they that have riches enter into the kingdom of God! 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! And they were astonished out of measure, and said among themselves, Who then can be saved" if it be so difficult for rich men to be saved, who have so many and so great advantages, who are frees from the cares of this world, and a thousand difficulties to which the poor are continually exposed

2. It has indeed been supposed, he partly retracts what he had said concerning the difficulty of rich men's being saved, by what is added in the tenth chapter of St. Mark. For after he had said, (verse 23,) "How hardly shall they that have riches enter into the kingdom of God!" when "the disciples were astonished at his words, Jesus answered again," and said unto them, "How hard is it for them that trust in riches to enter into the kingdom of God!" (Verse 24.) But observe, (1.) Our Lord did not mean hereby to retract what he had said before. So far from it, that he immediately confirms it by that awful declaration, "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." Observe, (2.) Both one of these sentences and the other assert the very same thing. For it is easier for a camel to go through the eye of a needle, than for those that have riches not to trust in them. 3. Perceiving their astonishment at this hard saying, "Jesus, looking upon them," (undoubtedly with an air of inexpressible tenderness, to prevent their thinking the case of the rich desperate,) "saith, With men it is impossible, but not with God: For with God all things are possible." 4. I apprehend, by a rich man here is meant, not only a man that has immense treasures, one that has heaped up gold as dust, and silver as the sand of the sea; but anyone that possesses more than the necessaries and conveniences of life. One that has food and raiment sufficient for himself and his family, and something over, is rich. By the kingdom of God, or of heaven, (exactly equivalent terms,) I believe is meant, not the kingdom of glory, (although that will, without question, follow,) but the kingdom of heaven, that is, true religion, upon earth. The meaning then of our Lord's assertion is this, that it is absolutely impossible, unless by that power to which all things are possible, that a rich man should be a Christian; to have the mind that was in Christ, and to walk as Christ walked: Such are the hinderances to holiness, as well as the temptations to sin, which surround him on every side.

3. Riches are equally a hinderance to the loving our neighbour as ourselves; that is, to the loving all mankind as Christ loved us. A rich man may indeed love them that are of his own party, or his own opinion. He may love them that love him: "Do not even Heathens," baptized or unbaptized, "the same" But he cannot have pure, disinterested good-will to every child of man. This can only spring from the love of God, which his great possessions expelled from his soul. 4. From the love of God, and from no other fountain, true humility likewise flows. Therefore, so far as they hinder the love of God, riches must hinder humility likewise. They hinder this also in the rich, by cutting them off from that freedom of conversation whereby they might be made sensible of their defects, and come to a true knowledge of themselves. But how seldom do they meet with a faithful friend; with one that can and will deal plainly with them! And without this we are likely to grow grey in our faults; yea, to die "with all our imperfections on our head." 5. Neither can meekness subsist without humility; for "of pride" naturally "cometh contention." Our Lord accordingly directs us to learn of Him at the same time "to be meek and lowly in heart" Riches therefore are as great a hinderance to meekness as they are to humility. In preventing lowliness of mind, they of consequence prevent meekness; which increases in the same proportion as we sink in our own esteem; and, on the contrary, necessarily decreases as we think more highly of ourselves. 6. There is another Christian temper which is nearly allied to meekness and humility; but it has hardly a name. St. Paul terms it epieikeia. Perhaps, till we find a better name, we may call it yieldingness; a readiness to submit to others, to give up our own will. This seems to be the quality which St. James ascribes to "the wisdom from above," when he styles it , which we render, easy to be entreated; easy to be convinced of what is true; easy to be persuaded. But how rarely is this amiable temper to be found in a wealthy man! I do not know that I have found such a prodigy ten times in above threescore and ten years!

8. Nearly related to anger, if not rather a species of it, are fretfulness and peevishness. But are the rich more assaulted by these than the poor All experience shows that they are. One remarkable instance I was a witness of many years ago: A gentleman of large fortune, while we were seriously conversing, ordered a servant to throw some coals on the fire: A puff of smoke came out: He threw himself back in his chair, and cried out, "O Mr. Wesley, these are the crosses which I meet with every day!" I could not help asking, "Pray, Sir John, are these the heaviest crosses you meet with" Surely these crosses would not have fretted him so much, if he had had fifty, instead of five thousand, pounds a year! 9. But it would not be strange, if rich men were in general void of all good dispositions, and an easy prey to all evil ones; since so few of them pay any regard to that solemn declaration of our Lord, without observing which we cannot be his disciples: "And he said unto them all," the whole multitude, not unto his Apostles only, "If any man will come after me," will be a real Christian, "let him deny himself, and take up his cross daily, and follow me." (Luke 9:23.) O how hard a saying is this to those that are "at ease in the midst of their possessions!" Yet the Scripture cannot be broken. Therefore, unless a man do "deny himself" every pleasure which does not prepare him for taking pleasure in God, "and take up his cross daily," obey every command of God, however grievous to flesh and blood, he cannot be a disciple of Christ; he cannot "enter into the kingdom of God."

10. Touching this important point, of denying ourselves, and taking up our cross daily, let us appeal to matter of fact; let us appeal to every man's conscience in the sight of God. How many rich men are there among the Methodists (observe, there was not one, when they were first joined together) who actually do "deny themselves and take up their cross daily" who resolutely abstain from every pleasure, either of sense or imagination, unless they know by experience that it prepares them for taking pleasure in God Who declines no cross, no labour or pain, which lies in the way of his duty Who of you that are now rich, deny yourselves just as you did when you were poor Who as willingly endure labour or pain now, as you did when you were not worth five pounds Come to particulars. Do you fast now as often as you did then Do you rise as early in the morning Do you endure cold or heat, wind or rain, as cheerfully as ever See one reason among many, why so few increase in goods, without decreasing in grace! Because they no longer deny themselves and take up their daily cross. They no longer, alas! endure hardship, as good soldiers of Jesus Christ!

4. Without this spring of life, this vital fire, there could be no circulation of the blood; consequently, no motion of any of the fluids, of the nervous fluid in particular (if it be not rather, as is highly probable, this very fire we are speaking of). Therefore there could not be any sensation, nor any muscular motion. I say, there could be no circulation; for the cause usually assigned for this, namely, the force of the heart, is altogether inadequate to the supposed effect. No one supposes the force of the heart, in a strong man, to be more than equal to the weight of three thousand pounds. Whereas it would require a force equal to the weight of a hundred thousand pounds, to propel the blood from the heart through all the arteries. This can only be effected by the ethereal fire contained in the blood itself, assisted by the elastic force of the arteries through which it circulates. 5. But beside this strange compound of the four elements, earth, water, air, and fire, I find something in me of a quite different nature, nothing akin to any of these. I find something in me that thinks; which neither earth, water, air, fire, nor any mixture of them, can possibly do: Something which sees, and hears, and smells, and tastes, and feels; all which are so many modes of thinking. It goes farther: Having perceived objects by any of these senses, it forms inward ideas of them. It judges concerning them; it sees whether they agree or disagree with each other. It reasons concerning them: that is, infers one proposition from another. It reflects upon its own operations; it is endued with) imagination and memory; and any of its operations, judgment in particular, may he subdivided into many others.

14. But "man, being in honour, continued not," but became lower than even the beasts that perish. He wilfully and openly rebelled against God, and cast off his allegiance to the Majesty of heaven. Hereby he instantly lost both the favour of God, and the image of God wherein lie was created. As he was then incapable of obtaining happiness by the old, God established a new covenant with man; the terms of which were no longer, "Do this and live," but, "Believe, and thou shalt be saved.' But still the end of man is one and the same; only it stands on another foundation. For the plain tenor of it is, "Believe in the Lord Jesus Christ, whom God hath given to be the propitiation for thy sins, and thou shalt be saved;" first, from the guilt of sin, having redemption through his blood; then from the power, which shall have no more dominion over thee; and then from the root of it, into the whole image of God. And being restored both to the favour and image of God, thou shalt know, love, and serve him to all eternity. So that still the end of his life, the life of every man born into the world is to know, love, and serve his great Creator.

16. To these more especially we may apply the exhortation of the Apostle Paul: "Leaving the first principles of the doctrine of Christ," namely, repentance and faith, "let us go on unto perfection." But in what sense are we to "leave those principles Not absolutely; for we are to retain both one and the other, the knowledge of ourselves and the knowledge of God, unto our lives' end: But only comparatively; not fixing, as we did at first, our whole attention upon them; thinking and talking perpetually of nothing else, but either repentance or faith. But what is the "perfection" here spoken of It is not only a deliverance from doubts and fears, but from sin; from all inward as well as outward sin; from evil desires and evil tempers, as well as from evil words and works. Yea, and it is not only a negative blessing, a deliverance from all evil dispositions implied in that expression, "I will circumcise thy heart;" but a positive one likewise; even the planting all good dispositions in their place; clearly implied in that other expression, "To love the Lord your God with all your heart, and with all your soul." 17. These are they to whom the Apostle John gives the venerable title of Fathers, who "have known him that is from the beginning;" the eternal Three-One God. One of these expresses himself thus: "I bear about with me an experimental verity and a plenitude of the presence of the ever-blessed Trinity." And those who are fathers in Christ, generally, though I believe not always, enjoy the plerophory, or "full assurance of hope;" having no more doubt of reigning with him in glory than if they already saw him coming in the clouds of heaven. But this does not prevent their continually increasing in the knowledge and love of God. While they "rejoice evermore, pray without ceasing, and in everything give thanks," they pray in particular, that they may never cease to watch, to deny themselves, to take up their cross daily, to fight the good fight of faith; and against the world, the devil, and their own manifold infirmities; till they are able to "comprehend, with all saints, what is the length, and breadth, and height, and depth, and to know that love of Christ which passeth knowledge;" yea, to "be filled with all the fullness of God." Yarm, June 11, 1788.

4. Yea, if God sees our hearts as well as our hands, and in all places; if he understandeth our thoughts long before they are clothed with words, how earnestly should we urge that petition, "Search me, O Lord, and prove me; try out my reins and my heart; look well if there be any way of wickedness in me, and lead me in the way everlasting!" Yea, how needful is it to work together with him, in "keeping our hearts with all diligence," till he hath "cast down imaginations," evil reasonings, "and everything that exalteth itself against the knowledge of God, and brought into captivity every thought to the obedience of Christ!" 5. On the other hand, if you are already listed under the great Captain of your salvation, seeing you are continually under the eye of your Captain, how zealous and active should you be to "fight the good fight of faith, and lay hold on eternal life;" "to endure hardship, as good soldiers of Jesus Christ;" to use all diligence, to "war a good warfare," and to do whatever is acceptable in his sight! How studious should you be to approve all your ways to his all-seeing eyes; that he may say to your hearts, what he will proclaim aloud in the great assembly of men and angels, "Well done, good and faithful servants!" 6. In order to attain these glorious ends, spare no pains to preserve always a deep, a continual, a lively, and a joyful sense of his gracious presence. Never forget his comprehensive word to the great father of the faithful: "I am the Almighty" (rather, the All-sufficient) "God; walk before me, and be thou perfect!" Cheerfully expect that He, before whom you stand, will ever guide you with his eye, will support you by his guardian hand, will keep you from all evil, and "when you have suffered a while, he will make you perfect, will stablish, strengthen, and settle you;" and then "preserve you unblameable, unto the coming of our Lord Jesus Christ!" Portsmouth, August 12, 1788

12. It is where sense can be of no farther use, that faith comes in to our help; it is the grand desideratum; it does what none of the senses can; no, not with all the helps that art hath invented. All our instruments, however improved by the skill and labour of so many succeeding ages, do not enable us to make the least discovery of these unknown regions. They barely serve the occasions for which they were formed in the present visible world. 13. How different is the case, how vast the pre-eminence, of them that "walk by faith!" God, having "opened the eyes of their understanding," pours divine light into their soul; whereby they are enabled to "see Him that is invisible," to see God and the things of God. What their "eye had not seen, nor their ear heard neither had it entered into their heart to conceive," God from time to time reveals to them, by the "unction of the Holy One, which teacheth them of all things." Having "entered into the holiest by the blood of Jesus," by that "new and living way," and being joined unto "the general assembly and church of the first-born, and unto God the Judge of all, and Jesus the Mediator of the New Covenant," each of these can say, "I live not, but Christ liveth in me;" Gal. 2:20 I now live that life which "is hid with Christ in God;" "and when Christ, who is my life, shall appear, then I shall likewise appear with him in glory."

16. See then, my dear brethren, that from this time, at least, ye choose the better part. Let your judgment of all the things round about you be according to the real value of things, with a reference to the invisible and eternal world. See that ye judge everything fit to be pursued or shunned, according to the influence it will have on your eternal state. See that your affections, your desire, your joy, your hope, be set, not on transient objects, not on things that fly as a shadow, that pass away like a dream; but on those that are incapable of change, that are incorruptible and fade not away; those that remain the same, when heaven and earth "flee away, and there is no place found for them." See that in all you think, speak, or do, the eye of your soul be single, fixed on "Him that is invisible," and "the glories that shall be revealed." Then shall "your whole body be full of light:" Your whole soul shall enjoy the light of God's countenance; and you shall continually see the light of the glorious love of God "in the face of Jesus Christ."

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

18. But how little is this religion experienced, or even thought of, in the Christian world! On the contrary, what reason have we to take up the lamentation of a dying saint, (Mr. Haliburton, of St. Andrew's in Scotland,) "O Sirs, I am afraid a kind of rational religion is more and more prevailing amongst us; a religion that has nothing of Christ belonging to it; nay, that has not only nothing of Christ, but nothing of God in it!" And indeed how generally does this prevail, not only among professed infidels, but also among those who call themselves Christians; who profess to believe the Bible to be the word of God! Thus our own countryman, Mr. Wollaston, in that elaborate work, "The Religion of Nature Delineated," presents us with a complete system of religion, without anything of God about it; without being beholden, in any degree, to either the Jewish or Christian revelation. Thus Monsieur Burlomachi, of Geneva, in his curious "Treatise on the Law of Nature," does not make any more use of the Bible than if he had never seen it. And thus the late Professor Hutcheson, of Glasgow, (a stranger writer than either of the other,) is so far from grounding virtue on either the fear or the love of God, that he quite shuts God out of the question; not scrupling to declare, in express terms, that a regard to God is inconsistent with virtue; insomuch that, if in doing a beneficent action you expect God to reward it, the virtue of the action is lost: It is then not a virtuous but a selfish action.

21. On the contrary, we have the fullest evidence that the eternal, omnipresent, almighty, all-wise Spirit, as he created all things, so he continually superintends whatever he has created. He governs all, not only to the bounds of creation, but through the utmost extent of space; and not only through the short time that is measured by the earth and sun, but from everlasting to everlasting. We know that as all nature, so all religion, and all happiness, depend on him; and we know that whoever teach to seek happiness without him are monsters, and the pests of society. 22. But after all the vain attempts of learned or unlearned men, it will be found, as there is but one God, so there is but one happiness, and one religion. And both of these centre in God. Both by Scripture and by experience we know that an unholy, and therefore an unhappy, man, seeking rest, but finding none, is sooner or later convinced that sin is the ground of his misery; and cries out of the deep to Him that is able to save, "God be merciful to me a sinner!" It is not long before he finds "redemption in the blood of Jesus, even the forgiveness of sins." Then "the Father reveals his Son" in his heart; and he "calls Jesus, Lord, by the Holy Ghost." And then the love of God is "shed abroad in his heart by the Holy Spirit which is given unto him." From this principle springs real, disinterested benevolence to all mankind; making him humble, meek, gentle to all men, easy to be entreated, to be convinced of what is right, and persuaded to what is good; inviolably patient, with a thankful acquiescence in every step of his adorable providence. This is religion, even the whole mind which was also in Christ Jesus. And has any man the insolence or the stupidity to deny that this is happiness; yea, that it Yields more of happiness below Than victors in a triumph know

25. Let all therefore that desire to please God condescend to be taught of God, and take care to walk in that path which God himself hath appointed. Beware of taking half of this religion for the whole; but take both parts of it together. And see that you begin where God himself begins: "Thou shalt have no other gods before me." Is not this the first, our Lord himself being the Judge, as well as the great, commandment First, therefore, see that ye love God; next, your neighbour, every child of man. From this fountain let every temper, every affection, every passion flow. So shall that "mind be in you which was also in Christ Jesus." Let all your thoughts, words, and actions spring from this! So shall you "inherit the kingdom prepared for you from the beginning of the world." Preached at DUBLIN, April 9, 1789.

The Ministerial Office "No man taketh this honour unto himself but he that is called of God, as was Aaron." Hebrews 5:4. Respecting this Sermon the following information is given by Mr. Moore, in his "Life of Mr. Wesley," vol. ii., p. 339: "I was with Mr. Wesley in London when he published that Sermon. He had encouraged me to be a man of one book; and he had repeatedly invited me to speak fully whatever objection I had to any thing which he published. I thought that some things in that discourse were not to be found in THE BOOK; and I resolved to tell him so the first opportunity. It soon occurred. I respectfully observed that I agreed with him, that the Lord had always sent by whom He would send, instruction, reproof, and correction in righteousness, to mankind; and that there was a real distinction between the prophetic and priestly office in the Old Testament, and the prophetic and pastoral office in the New; (where no priesthood is mentioned but that of our Lord;) but I could not think that what he had said concerning the Evangelists and the Pastors, or Bishops, was agreeable to what we read there; viz., that the latter had a right to administer the sacraments, which the former did not possess. I observed, `Sir, you know that the Evangelists Timothy and Titus were ordered by the Apostle to ordain Bishops in every place; and surely they could not impart to them an authority which they did not themselves possess.' He looked earnestly at me for some time, but not with displeasure. He made no reply, and soon introduced another subject. I said no more. The man of one book would not dispute against it. I believe, he saw, his love to the Church, from which he never deviated unnecessarily, had, in this instance, led him a little too far." EDIT.

7. Many learned men have shown at large that our Lord himself, and all his Apostles, built the Christian Church as nearly as possible on the plan of the Jewish. So, the great High-Priest of our profession sent apostles and evangelists to proclaim glad tidings to all the world; and then Pastors, Preachers, and Teachers, to build up in the faith the congregations that should be found. But I do not find that ever the office of an Evangelist was the same with that of a Pastor, frequently called a Bishop. He presided over the flock, and administered the sacraments: The former assisted him, and preached the Word, either in one or more congregations. I cannot prove from any part of the New Testament, or from any author of the three first centuries, that the office of an evangelist gave any man a right to act as a Pastor or Bishop. I believe these offices were considered as quite distinct from each other till the time of Constantine.

8. Indeed in that evil hour when Constantine the Great called himself a Christian, and poured in honour and wealth upon the Christians, the case was widely altered. It soon grew common for one man to take the whole charge of a congregation, in order to engross the whole pay. Hence the same person acted as Priest and Prophet, as Pastor and Evangelist. And this gradually spread more and more throughout the whole Christian Church. Yet even at this day, although the same person usually discharges both those offices, yet the office of an Evangelist or Teacher does not imply that of a Pastor, to whom peculiarly belongs the administration of the sacraments; neither among the Presbyterians, nor in the Church of England, nor even among the Roman Catholics. All Presbyterian Churches, it is well known, that of Scotland in particular, license men to preach before they are ordained, throughout that whole kingdom. And it is never understood that this appointment to preach gives them any right to administer the sacraments. Likewise in our own Church, persons may be authorized to preach, yea, may be Doctors of Divinity, (as was Dr. Alwood at Oxford, when I resided there,) who are not ordained at all, and consequently have no right to administer the Lord's Supper. Yea, even in the Church of Rome itself, if a lay-brother believes he is called to go a mission, as it is termed, he is sent out, though neither priest nor deacon, to execute that office, and not the other.

Causes Of The Inefficacy Of Christianity "Is there no balm in Gilead; is there no physician there Why then is not the health of the daughter of my people recovered" Jer. 8:22. 1. This question, as here proposed by the Prophet, relates only to a particular people, the children of Israel. But I would here consider it in a general sense, with relation to all mankind. I would seriously inquire, Why has Christianity done so little good in the world Is it not the balm, the outward means, which the great Physician has given to men, to restore their spiritual health Why then is it not restored You say, Because of the deep and universal corruption of human nature. Most true; but here is the very difficulty. Was it not intended, by our all-wise and almighty Creator, to be the remedy for that corruption A universal remedy, for a universal evil But it has not answered this intention it never did; it does not answer it at this day. The disease still remains in its full strength: Wickedness of every kind; vice, inward and outward, in all its forms, still overspreads the face of the earth. 2. O Lord God, "righteous art thou! Yet let us plead with thee." How is this Hast thou forgotten the world thou hast made; which thou hast created for thy own glory Canst thou despise the work of thy own hands, the purchase of thy Son's blood Thou hast given medicine to heal our sickness; yet our sickness is not healed. Yet darkness covers the earth, and thick darkness the people; yea, Darkness such as devils feel, Issuing from the pit of hell.

3. What a mystery is this, that Christianity should have done so little good in the world! Can any account of this be given Can any reasons be assigned for it Does it not seem that one reason it has done so little good is this, because it is so little known Certainly it can do no good where it is not known. But it is not known at this day to the far greater part the inhabitants of the earth. In the last century, our ingenious and laborious countryman, Mr. Brerewood, travelled over great part of the known world on purpose to inquire, so far as was possible, what proportion the Christians bear to the Heathens and Mahometans. And, according to his computation, (probably the most accurate which has yet been made,) I suppose mankind to be divided into thirty parts, nineteen parts of these are still open Heathens, having no more knowledge of Christianity than the beasts that perish. And we may add to these the numerous nations which have been discovered in the present century. Add to these such as profess the Mahometan religion, and utterly scorn Christianity; and twenty-five parts out of thirty of mankind are not so much as nominally Christians. So then five parts of mankind out of six are totally ignorant of Christianity. It is, therefore, no wonder that five in six of mankind, perhaps nine in ten, have no advantage from it.

4. But why is it that so little advantage is derived from it to the Christian world Are Christians any better than other men Are they better than Mahometans or Heathens To say the truth, it is well if they are not worse; worse than either Mahometans or Heathens. In many respects they are abundantly worse; but then they are not properly Christians. The generality of these, though they hear the Christian name, do not know what Christianity is. They no more understand it than they do Greek or Hebrew; therefore they can be no better for it. What do the Christians, so called, of the Eastern Church, dispersed throughout the Turkish dominions, know of genuine Christianity those of the Morea, of Circassia, Mongrelia, Georgia Are they not the very dregs of mankind And have we reason to think that those of the Southern Church, those inhabiting Abyssinia, have any more conception than they, of "worshipping God in spirit and in truth" Look we nearer home. See the Northern Churches; those that are under the Patriarch of Moscow. How exceedingly little do they know either of outward or inward Christianity! How many thousands, yea, myriads, of those poor savages know nothing of Christianity but the name! How little more do they know than the heathen Tartars on the one hand, or the heathen Chinese on the other! 5. But is not Christianity well known, at least, to all the inhabitants of the western world a great part of which is eminently termed Christendom, or the land of Christians. Part of these are still members of the Church of Rome; part are termed Protestants. As to the former, Portuguese, Spaniards Italians, French, Germans, what do the hulk of them know of scriptural Christianity Having had frequent opportunity of conversing with many of these, both at home and abroad, I am bold to affirm, that they are in general totally ignorant, both as to the theory and practice of Christianity; so that they are "perishing" by thousands "for lack of knowledge," for want of knowing the very first principles of Christianity.

6. "But surely this cannot be the case of the Protestants in France, Switzerland, Germany, and Holland; much less in Denmark and Sweden." Indeed I hope it is not altogether. I am persuaded, there are among them many knowing Christians; but I fear we must not think that one in ten, if one in fifty, is of this number; certainly not, if we may form a judgment of them by those we find in Great Britain and Ireland. Let us see how matters stand at our own door. Do the people of England, in general, (not the highest or the lowest; for these usually know nothing of the matter; but people of the middle rank,) understand Christianity Do they conceive what it is Can they give an intelligible account, either of the speculative or practical part of it What know they of the very first principles of it of the natural and moral attributes of God; of his particular providence; of the redemption of man; of the offices of Christ; of the operations of the Holy Ghost; of justification; of the new birth; of inward and outward sanctification speak of any of these things to the first ten persons you are in company with; and will you not find nine out of the ten ignorant of the whole affair And are not most of the inhabitants of the Scotch Highlands full as ignorant as these; yea, and the common people in Ireland (I mean the Protestants, of whom alone we are now speaking.) Make a fair inquiry, not only in the country cabins, but in the cities of Cork, Waterford, Limerick; yea, in Dublin itself. How few know what Christianity means! How small a number will you find that have any conception of the analogy of faith! of the connected chain of scripture truths, and their relation to each other, namely, the natural corruption of man; justification by faith; the new birth; inward and outward holiness. It must be acknowledged by all competent judges, who converse freely with their neighbours in these kingdoms, that a vast majority of them know no more of these things than they do of Hebrew or Arabic. And what good can Christianity do to these, who are so totally ignorant of it

7. However, in some parts, both of England and Ireland, scriptural Christianity is well known; especially in London, Bristol, Dublin, and almost all the large and populous cities and towns of both kingdoms. In these, every branch of Christianity is openly and largely declared; and thousands upon thousands continually hear and receive "the truth as it is in Jesus." Why is it then, that even in these parts Christianity has had so little effect Why are the generality of the people, in all these places, Heathens still no better than the Heathens of Africa or America, either in their tempers or in their lives Now, how is this to be accounted for I conceive, thus: It was a common saying among the Christians in the primitive Church, "The soul and the body make a man; the spirit and discipline make a Christian;" implying, that none could be real Christians, without the help of Christian discipline. But if this be so, is it any wonder that we find so few Christians; for where is Christian discipline In what part of England (to go no farther) is Christian discipline added to Christian doctrine Now, whatever doctrine is preached, where there is not discipline, it cannot have its full effect upon the hearers.

8. To bring the matter closer still. Is not scriptural Christianity preached and generally known among the people commonly called Methodists Impartial persons allow it is. And have they not Christian discipline too, in all the essential branches of it, regularly and constantly exercised Let those who think any essential part of it is wanting, point it out, and it shall not be wanting long. Why then are not these altogether Christians, who have both Christian doctrine and Christian discipline Why is not the spiritual health of the people called Methodists recovered Why is not all that "mind in us which was also in Christ Jesus" Why have we not learned of him our very first lesson, to be meek and lowly of heart to say with him, in all circumstances of life, "Not as I will, but as thou wilt I come not to do my own will, but the will of him that sent me." Why are not we "crucified to the world, and the world crucified to us;" dead to the "desire of the flesh, the desire of the eye, and the pride of life" Why do not all of us live "the life that is hid with Christ in God" O why do not we, that have all possible helps, "walk as Christ also walked" Hath he not left us an example that we might tread in his steps But do we regard either his example or precept To instance only in one point: Who regards those solemn words, "Lay not up for yourselves treasures upon earth" Of the three rules which are laid down on this head, in the sermon on "The Mammon of Unrighteousness," you may find many that observe the First rule, namely, "Gain all you can." You may find a few that observe the Second, "Save all you can:"' But how many have you found that observe the Third rule, "Give all you can" Have you reason to believe, that five hundred of these are to be found among fifty thousand Methodists And yet nothing can be more plain, than that all who observe the two first rules without the third, will be twofold more the children of hell than ever they were before.

9. O that God would enable me once more, before I go hence and am no more seen, to lift up my voice like a trumpet to those who gain and save all they can, but do not give all they can! Ye are the men, some of the chief men, who continually grieve the Holy Spirit of God, and in a great measure stop his gracious influence from descending on our assemblies. Many of your brethren, beloved of God, have not food to eat; they have not raiment to put on; they have not a place where to lay their head. And why are they thus distressed Because you impiously, unjustly, and cruelly detain from them what your Master and theirs lodges in your hands on purpose to supply their wants! See that poor member of Christ, pinched with hunger, shivering with cold, half naked! Meantime you have plenty of this world's goods, of meat, drink, and apparel. In the name of God, what are you doing Do you neither fear God, nor regard man Why do you not deal your bread to the hungry, and cover the naked with a garment Have you laid out in your own costly apparel what would have answered both these intentions Did God command you so to do Does he commend you for so doing. Did he entrust you with his (not your) goods for this end And does he now say, "Servant of God, well done" You well know he does not. This idle expense has no approbation, either from God, or your own conscience. But you say you can afford it! O be ashamed to take such miserable nonsense into your mouths! Never more litter such stupid cant; such palpable absurdity! Can any steward afford to be an arrant knave to waste his Lord's goods Can any servant afford to lay out his Master's money, any otherwise than his Master appoints him So far from it, that whoever does this ought to be excluded from a Christian society.

12. I am distressed. I know not what to do. I see what I might have done once. I might have said peremptorily and expressly, " Here I am: I and my Bible. I will not, I dare not, vary from this book, either in great things or small. I have no power to dispense with one jot or tittle what is contained therein. I am determined to be a Bible Christian, not almost, but altogether. Who will meet me on this ground Join me on this, or not at all." With regard to dress, in particular, I might have been as firm (and I now see it would have been far better) as either the people called Quakers, or the Moravian Brethren: I might have said, "This is our manner of dress, which we know is both scriptural and rational. If you join with us, you are to dress as we do; but you need not join us, unless you please." But, alas! the time is now past; and what I can do now, I cannot tell. 13. But to return to the main question. Why has Christianity done so little good, even among us among the Methodists, among them that hear and receive the whole Christian doctrine, and that have Christian discipline added thereto, in the most essential parts of it Plainly, because we have forgot, or at least not duly attended to, those solemn words of our Lord, "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." It was the remark of a holy man, several years ago, "Never was there before a people in the Christian Church, who had so much of the power of God among them, with so little self-denial." Indeed the work of God does go on, and in a surprising manner, notwithstanding this capital defect; but it cannot go on in the same degree as it otherwise would; neither can the word of God have its full effect, unless the hearers of it "deny themselves, and take up their cross daily."

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

17. But how astonishing a thing is this! How can we understand it Does it not seem (and yet this cannot be) that Christianity, true scriptural Christianity, has a tendency, in process of time, to undermine and destroy itself For wherever true Christianity spreads, it must cause diligence and frugality, which), in the natural course of things, must beget riches! and riches naturally beget pride, love of the world, and every temper that is destructive of Christianity. Now, if there be no way to prevent this, Christianity is inconsistent with itself, and, of consequence, cannot stand, cannot continue long among any people; since, wherever it generally prevails, it saps its own foundation. 18. But is there no way to prevent this to continue Christianity among a people Allowing that diligence and frugality must produce riches, is there no means to hinder riches from destroying the religion of those that possess them I can see only one possible way; find out another who can. Do you gain all you can, and save all you can Then you must, in the nature of things, grow rich. Then if you have any desire to escape the damnation of hell, give all you can; otherwise I can have no more hope of your salvation, than of that of Judas Iscariot. 19. I call God to record upon my soul, that I advise no more than I practise. I do, blessed be God, gain, and save, and give all I can. And so, I trust in God, I shall do, while the breath of God is in my nostrils. But what then I count all things but loss for the excellency of the knowledge of Jesus my Lord! Still, I give up every plea beside, Lord, I am damn'd! but thou hast died! Dublin, July 2, 1789.

On Knowing Christ After The Flesh "Henceforth know we no man after the flesh; yea, though we did know Christ after the flesh, yet now henceforth know we him no more." 2 Cor. 5:16. 1. I have long desired to see something clearly and intelligibly wrote on these words. This is doubtless a point of no small importance: it enters deep into the nature of religion; and yet what treatise have we in the English language which is written upon it Possibly there may be such; but none of them has come to my notice, no, not so much as a single sermon.' 2. This is here introduced by the Apostle in a very solemn manner. The words literally translated run thus: 'He died for all, that the who live', all who live upon the earth, 'might not henceforth from the moment they knew him, 'live unto themselves seek their own honour, or profit, or pleasure, "but unto him," in righteousness and true holiness. (2 Cor. 5:15) "So that we from this time," we that know him by faith, "know no one," either the rest of the Apostles, or you, or any other person, "after the flesh." This uncommon expression, on which the whole doctrine depends, seems to mean, we regard no man according to his former state, his country, riches, power, or wisdom. We consider all men only in their spiritual state, and as they stand related to a better world. `Yea, if we have known even Christ after the flesh, (which undoubtedly they had done, beholding and loving him as a man, with a natural affection,) yet now we know him so no more. We no more know him as a man, by his face, shape, voice, or manner of conversation. We no more think of him as a man, or love him under that character. 3. The meaning, then, of this strongly figurative expression appears to be no other than this. From the time that we are created anew in Christ Jesus we do not think, or speak, or act, with regard to our blessed Lord, as a mere man. We do not now use any expression with relation to Christ which may not be applied to him not only as he is man, but as he is "God over all, blessed for ever."

4. Perhaps in order to place this in a clearer light, and at the same time guard against dangerous errors, it may be well to instance in some of those that in the most plain and palpable manner "know Christ after the flesh." We may rank among the first of these the Socinians; those who flatly "deny the Lord that bought them;" who not only do not allow him to be the supreme God, but deny him to be any God at all. I believe the most eminent of these that has appeared in England, at least in the present century, was a man of great learning and uncommon abilities, Dr. John Taylor, for many years pastor at Norwich, afterwards President at the Academy at Warrington. Yet it cannot be denied that he treats our Lord with great civility; he gives him very good words; he terms him `a very worthy personage;" yea, "a man of consummate virtue' 5. Next to these are the Arians. But I would not be thought to place these in the same rank with the Socinians. There is a considerable difference between them. For whereas the former deny Christ to be any God at all, the latter do not; they only deny him to be the great God. They willingly allow, nay, contend, that he is a little God. But this is attended with a peculiar inconvenience. It totally destroys the unity of the Godhead. For, if there be a great God and a little God, there must be two Gods. But waiving this and keeping to the point before us: all who speak of Christ as inferior to the Father, though it be ever so little, do undoubtedly "know him after the flesh;" not as "the brightness of the Father's glory, the express image of his person; as upholding," bearing up, "all things," both in heaven and earth, "by the word of his power," the same powerful word whereby of old time he called them all into being.

6. There are some of these who have been bold to claim that great and good man Dr. Watts, as one of their own opinion; and in order to prove him so they have quoted that fine soliloquy which is published in his posthumous works. Yet impartial men will not allow their claim without stronger proof than has yet appeared. But if he is clear of this charge, he is not equally clear of "knowing Christ after the flesh" in another sense. I was not aware of this, but read all his works with almost equal admiration, when a person of deep piety as well as judgment was occasionally remarking that some of the hymns printed in his Horae Lyricae, dedicated to Divine Love, were (as he phrased it) "too amorous, and fitter to be addressed by a lover to his fellow-mortal, than by a sinner to the most High God." I doubt whether there are not some other writers who, though they believe the Godhead of Christ, yet speak in the same unguarded manner. 7. Can we affirm that the hymns published by a late great man (whose memory I love and esteem) are free from this fault Are they not full of expressions which strongly savour of "knowing Christ after the flesh" Yea, and in a more gross manner than anything which was ever before published in the English tongue. What pity is it that those coarse expressions should appear in many truly spiritual hymns! How often, in the midst of excellent verses, are lines inserted which disgrace those that precede and follow! Why should not all the compositions in that book be not only as poetical, but likewise as rational and as scriptural, as many of them are acknowledged to be

10. Do we not frequently use this unscriptural expression, of our blessed Lord in private conversation also And are we not then especially apt to speak of him as a mere man Particularly when we are describing his sufferings, how easily do we slide into this! We do well to be cautious in this matter. Here is not room for indulging a warm imagination. I have sometimes almost scrupled singing (even in the midst of my brother's excellent hymn,) "That dear, disfigured face," or that glowing expression, "Drop thy warm blood upon my heart," lest it should seem to imply the forgetting I am speaking of "the Man that is my Fellow, saith the Lord of Hosts." Although he so "humbled himself as to take upon him the form of a servant, to be found in fashion as a man;" yea, though he was obedient unto death, even the death of the cross;" yet let it ever be remembered that he "thought it no robbery to be equal with God." And let our hearts still cry out, "Thou art exceeding glorious; thou art clothed with majesty and honour." 11. Perhaps some may be afraid lest the refraining from these warm expressions, or even gently checking them, should check the fervour of our devotion. It is very possible it may check, or even prevent, some kind of fervour which has passed for devotion. Possibly it may prevent loud shouting, horrid, unnatural screaming, repeating the same words twenty or thirty times, jumping two or three feet high, and throwing about the arms or legs, both of men and women, in a manner shocking not only to religion, but to common decency. But it never will check, much less prevent, true scriptural devotion. It will rather enliven the prayer that is properly addressed to him who, though he was very man, yet was very God; who, though he was born of a woman, to redeem man, yet was "God from everlasting and world without end."

12. And let it not be thought, that the knowing Christ after the flesh, the considering him as a mere man, and, in consequence using such language in public as well as private as is suitable to those conceptions of him, is a thing of a purely indifferent nature, or, however, of no great moment. On the contrary, the using this improper familiarity with God our Creator, our Redeemer, our Governor, is naturally productive of very evil fruits. And that not only in those that speak, but also to those that hear them. It has a direct tendency to abate that tender reverence due to the Lord their Governor. It insensibly damps That speechless awe which dares not move, And all the silent heaven of love It is impossible we should accustom ourselves to this odious and indecent familiarity with our Maker, while we preserve in our minds a lively sense of what is painted so strongly in those solemn lines: Dark with excessive bright his skirts appear, Yet dazzle heaven, that brightest seraphim Approach not, but with both wings veil their eyes. 13. Now, would not every sober Christian sincerely desire constantly to experience such a love to his Redeemer (seeing he is God as well as man) as is mixed with angelic fear Is it not this very temper which good Dr. Watts so well expresses in those lines: Thy mercy never shall remove From men of heart sincere; Thou savest the souls whose humble love Is join'd with holy fear 14. Not that I would recommend a cold, dead, formal prayer, out of which both love and desire, hope and fear, are excluded. Such seems to have been "the calm and undisturbed method of prayer," so strongly recommended by the late Bishop Hoadly, which occasioned for some years so violent a contest in the religious world. Is it not probable that the well-meaning bishop had met with some of the Mystics or Quietists (such as Madam Guion, or the Archbishop Fenelon of Cambray;) and that having no experience of these things he patched together a theory of his own as nearly resembling theirs as he could But it is certain nothing is farther from apathy than real, scriptural devotion. It excites, exercises, and gives full scope to all our nobler passions; and excludes none but those that are wild, irrational, and beneath the dignity of man.

15. But how then can we account for this, that so many holy men, men of truly elevated affections, not excepting pious Kempis himself, have so frequently used this manner of speaking, these fondling kinds of expression; since we cannot doubt but they were truly pious men It is allowed they were; but we do not allow that their judgment was equal to their piety. And hence it was that their really good affections a little exceeded the bounds of reason, and led them into a manner of speaking, not authorized by the oracles of God. And surely these are the true standard, both of our affections and our language. But did ever any of the holy men of old speak thus, either in the Old or in the New Testament Did Daniel, the "man greatly beloved," ever thus express himself to God Or did "the disciple whom Jesus loved," and who doubtless loved his Master with the strongest affection, leave us an example of addressing him thus even when he was on the verge of glory Even then his concluding words were not fond, but solemn, "Come, Lord Jesus!" 16. The sum of all is, we are to "honour the Son even as we honour the Father." We are to pay him the same worship as we pay to the Father. We are to love him with all our heart and soul; and to consecrate all we have and are, all we think, speak, and do, to the THREE-ONE GOD, Father, Son, and Spirit, world without end! PLYMOUTH-DOCK, August 15, 1789.

3. Considering these things, we may well cry out, "How great a thing it is to be a Christian; to be a real, inward, scriptural Christian, conformed in heart and life to the will of God! Who is sufficient for these things" None, unless he be born of God. I do not wonder that one of the most sensible Deists should say, "I think the Bible is the finest book I ever read in my life; yet I have an insuperable objection to it: It is too good. It lays down such a plan of life, such a scheme of doctrine and practice, as is far too excellent for weak, silly men to aim at, or attempt to copy after." All this is most true, upon any other than the scriptural hypothesis. But this being allowed, all the difficulty vanishes into air. For if "all things are possible with God, then all things are possible to him that believeth." 4. But let us consider, First, the former part of our Lord's declaration, "If thine eye be single, thy whole body shall be full of light;" Secondly, the latter part, "If thine eye be evil, thy whole body shall be full of darkness;" and, Thirdly, the dreadful state of those whose eye is not single, "If the light that is in thee be darkness, how great is that darkness!"

3. Thus shall "his whole body be full of light." The light of knowledge is, doubtless, one thing here intended; arising from "the unction of the Holy One, which abideth with him, and teacheth him of all things," all the things which it is now necessary for him to know in order to please God. Hereby he will have a clear knowledge of the divine will in every circumstance of life. Not without the means, but in the use of all those means which God has furnished him with. And, walking in this light, he cannot but "grow in grace, and in the knowledge of our Lord Jesus Christ." He will continually advance in all holiness, and in the whole image of God. II. 1. Our Lord observes, Secondly, "If thine eye be evil, thy whole body shall be full of darkness." If it be evil, that is, not single, (for the eye which is not single is evil,) "thy whole body shall be full of darkness." It is certain there can be no medium between a single eye and an evil eye; for whenever we are not aiming at God, we are seeking happiness in some creature: And this, whatever that creature may be, is no less than idolatry. It is all one, whether we aim at the pleasures of sense, the pleasures of the imagination, the praise of men, or riches; all which St. John comprises under that general expression, "the love of the world." The eye is evil if we aim at any of these, or indeed at anything under the sun. So far as you aim at any of these, indeed, at anything beneath God, your whole soul, and the whole course of your life, will be full of darkness. Ignorance of yourselves, ignorance of your real interest, ignorance of your relation to God, will surround you with impenetrable clouds, with darkness that may be felt. And so long as the eye of your soul rests upon all or any of these, those will continue to surround your soul, and cover it with utter darkness.

III. 1. It remains to consider, in the Third place, our Lord's important question: "If the light that is in thee be darkness, how great is that darkness!" The plain meaning is, if that principle which ought to give light to thy whole soul, as the eye does to the body; to direct thy understanding, passions, affections, tempers, all thy thoughts, words, and actions; if this principle itself be darkened, be set wrong, and put darkness for light; how great must that darkness be! how terrible its effects! 2. In order to see this in a stronger point of view, let us consider it in a few particular instances. Begin with one of no small importance. Here is a father choosing an employment for his son. If his eye be not single; if he do not singly aim at the glory of God in the salvation of his soul; if it be not his one consideration, what calling is likely to secure him the highest place in heaven; not the largest share of earthly treasure, or the highest preferment in the Church; the light which is in him is manifestly darkness. And O how great is that darkness! The mistake which he is in, is not a little one, but inexpressibly great. What! do not you prefer his being a cobbler on earth, and a glorious saint in heaven, before his being a lord on earth, and a damned spirit in hell If not, how great, unutterably great, is the darkness that covers your soul! What a fool, what a dolt, what a madman is he, how stupid beyond all expression, who judges a palace upon earth to be preferable to a throne in heaven! How unspeakably is his understanding darkened, who, to gain for his child the honour that cometh of men, will entail upon him everlasting shame in the company of the devil and his angels!

8. I call upon you more especially who are called Methodists. In the sight of the great God, upwards of fifty years I have ministered unto you, I have been your servant for Christ's sake. During this time I have given you many solemn warnings on this head. I now give you one more, perhaps the last. Dare any of you, in choosing your calling or situation, eye the things on earth, rather than the things above In choosing a profession, or a companion for life, for your child, do you look at earth or heaven And can you deliberately prefer, either for yourself or your offspring, a child of the devil with money, to a child of God without it Why, the very Heathens cry out, O cunae in terras animae, et caelestium inanes! O souls, bow'd down to earth, strangers to heaven! Repent, repent of your vile earthly-mindedness! Renounce the title of Christians, or prefer, both in your own case and the case of your children, grace to money, and heaven to earth! For the time to come, at least, "let your eye be single," that your "whole body may be full of light!"

On Worldly Folly "But God said unto him, Thou fool!" Luke 12:20. But one of these fools is commonly wiser in his own eyes "than seven men that can render a reason." If it were possible for a Christian, for one that has the mind which was in Christ, to despise any one, he would cordially despise those who suppose "they are the men, and wisdom shall die with them." You may see one of these, painted to the life, in the verses preceding the text. "The ground of a certain rich man," says our blessed Lord, "brought forth plenteously." (Luke 12:16, c.) "And he reasoned within himself, saying, What shall I do for I have no room where to bestow my fruits. And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thy ease, eat, drink, and be merry. But God said unto him, Thou fool!" I propose, by the assistance of God, I. To open and explain these few full words; and, II. To apply them to your conscience.

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.

II. 1. The Second thing which I proposed was, to apply these considerations; which, it is certain, are some of the most important that can enter into the heart of man. In one sense, indeed, they have been applied already; for what has been said has been all application. But I wish every one who reads or hears these words, directly to apply them to his own soul. 2. Does it not concern every one that hears, "The ground of a certain rich man brought forth plentifully," to inquire, "Was this ever the case with me Have I now, or have I ever heretofore had, more worldly goods given than I wanted And what were my thoughts upon the occasion Did I say in my heart, What shall I do Was I distressed by my abundance Did I think, 'I have much goods laid up for many years'" Many years! Alas! What is thy life, if protracted to its utmost span Is it not a vapour, that just appeareth, and vanisheth away Say not, then, I will pull down my barns; but say to God, in the secret of thy heart, "'Lord, save, or I perish!' See, my riches increase; let me not set my heart upon them! Thou seest I stand upon slippery ground; do thou undertake for me! Uphold me, Saviour, or I fall! O reach me forth thy gracious hand! Only for help on thee I call, Only by faith in thee I stand. See, Lord, how greatly my substance increases! Nothing less than thy almighty power can prevent my setting my heart upon it, and being crushed lower than the grave!"

3. "I ask thee, O Lord, 'What shall I do'" First of all, endeavour to be deeply sensible of thy danger; and make it matter of earnest and constant prayer, that thou mayest never lose that sense of it. Pray that thou mayest always feel thyself standing on the brink of a precipice. Meantime, let the language of thy heart be, "Having more means, I will do more good, by the grace of God, than ever I did before. All the additional goods which it hath pleased God to put into my hands, I am resolved to lay out, with all diligence, in additional works of mercy. And hereby I shall 'lay up for myself a sure foundation, that I may attain eternal life.'" 4. Thou no longer talkest of thy goods, or thy fruits, knowing they are not thine, but God's. The earth is the Lord's, and the fullness thereof: He is the Proprietor of heaven and earth. He cannot divest himself of his glory; he must be the Lord, the possessor, of all that is. Only he hath left a portion of his goods in thy hands, for such uses as he has specified. How long he will be pleased to lodge them with thee, thou dost not yet know; perhaps only till to-morrow, or to-night. Therefore talk not, think not, of many years. Knowest thou not, that thou art a creature of a day, that is crushed before the moth; that the breath which is in thy nostrils may be taken away at a moment's warning; that it may be resumed by him that gave it, at a time thou thinkest not of it How knowest thou but, the next time thou liest down on thy bed, thou mayest hear, "This night shall thy soul be required of thee"

12. But how do you relish the company that surrounds you Your old companions are gone; a great part of them probably separated from you never to return. Are your present companions angels of light ministering spirits, that but now whispered, "Sister spirit, come away! We are sent to conduct thee over that gulf into Abraham's bosom." And what are those Some of the souls of the righteous, whom thou didst formerly relieve with "the mammon of unrighteousness;" and who are now commissioned by your common Lord to receive, to welcome you "into the everlasting habitations." Then the angels of darkness will quickly discern they have no part in you. So they must either hover at a distance, or flee away in despair. Are some of these happy spirits that take acquaintance with you, the same that travelled with you below, and bore a part in your temptations; that, together with you, fought the good fight of faith, and laid hold on eternal life As you then wept together, you may rejoice together, you and your guardian angels perhaps, in order to increase your thankfulness for being "delivered from so great a death." They may give you a view of the realms below; those Regions of sorrow, doleful shades, where peace And rest can never dwell. See, on the other hand, the mansions which were "prepared for you from the foundation of the world!" O what a difference between the dream that is past, and the real scene that is now present with thee! Look up! See! No need of the sun in that day, Which never is follow'd by night; Where Jesus's beauties display A pure and a permanent light! Look down! What a prison is there! "'Twixt upper, nether, and surrounding fire!" And what inhabitants! What horrid, fearful shapes, emblems of the rage against God and man, the envy, fury, despair, fixed within, causing them to gnash their teeth at Him they so long despised! Meanwhile, does it comfort them to see, across the great gulf, the righteous in Abraham's bosom What a place is that! What a "house of God, eternal in the heavens!" Earth is only His footstool; yea, The spacious firmament on high, And all the blue, ethereal sky. Well then may we say to its inhabitants,

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

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

3. Nearly related to them were the sentiments of an ingenious gentleman who, being asked, "My Lord, what do you think of the Bible" answered, "I think it is the finest book I ever read in my life. Only that part of it which indicates the mediatorial scheme, I do not understand; for I do not conceive there is any need of a Mediator between God and man. If indeed," continued he, "I was a sinner, then I should need a Mediator; but I do not conceive I am. It is true, I often act wrong, for want of more understanding: And I frequently feel wrong tempers, particularly proneness to anger; but I cannot allow this to be a sin; for it depends on the motion of my blood and spirits, which I cannot help. Therefore it cannot be a sin; or, if it be, the blame must fall, not on me, but on him that made me." The very sentiments of pious Lord Kames, and modest Mr. Hume! 4. Some years ago, a charitable woman discovered that there was no sinner in the world but the devil. "For," said she, "he forces men to act as they do; therefore they are unaccountable: The blame lights on Satan." But these more enlightened gentlemen have discovered that "there is no sinner in the world but God! For he forces men to think, speak, and act as they do; therefore the blame lights on God alone. Satan, avaunt! It may be doubted whether he himself ever uttered so fond a blasphemy as this! 5. But, whatever unbaptized or baptized infidels may say concerning the innocence of mankind, He that made man, and that best knows what he has made, gives a very different account of him. He informs us that "the heart of man," of all mankind, of every man born into the world, "is desperately wicked;" and that it is "deceitful above all things:" So that we may well ask, "Who can know it"

4. Is it not wisdom for him that is now standing, continually to cry to God, "Search me, O Lord, and prove me; try out my reins and my heart! Look well, if there be any way of wickedness in me, and lead me in the way everlasting" Thou alone, O God, "knowest the hearts of all the children of men:" O show thou me what spirit I am of, and let me not deceive my own soul! Let me not "think of myself more highly than I ought to think." But let me always "think soberly, according as thou hast given me the measure of faith!" Halifax, April 21, 1790

3. But it is not these of whom the Apostle is here speaking; neither is this the treasure which is the subject of his discourse. The persons concerning whom he is here speaking are those that are born of God; those that, "being justified by faith," have now redemption in the blood of Jesus, even the forgiveness of sins; those who enjoy that peace of God which passeth all understanding; whose soul doth magnify the Lord, and rejoice in him with joy unspeakable; and who feel the "love of God shed abroad in their hearts by the Holy Ghost, which is given unto them." This, then, is the treasure which they have received; a faith of the operation of God; a peace which sets them above the fear of death, and enables them in everything to be content; an hope full of immortality, whereby they already "taste of the powers of the world to come;" the love of God shed abroad in their hearts with love to every child of man, and a renewal in the whole image of God, in all righteousness and true holiness. This is properly and directly the treasure concerning which the Apostle is here speaking.

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

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

12. But before this universal change there may be many partial changes in a natural man, which are frequently mistaken for it, whereby many say, "Peace, peace!" to their souls, when there is no peace. There may be not only a considerable change in the life, so as to refrain from open sin, yea, the easily besetting sin; but also a considerable change of tempers, conviction of sin, strong desires, and good resolutions. And here we have need to take great care, not, on the one hand, to despise the day of small things; nor, on the other, to mistake any of these partial changes for that entire, general change, the new birth; that total change from the image of the earthly Adam into the image of the heavenly, from an earthly, sensual, devilish mind, into the mind that was in Christ. 13. Settle it therefore in your hearts, that however you may be changed in many other respects, yet in Christ Jesus, that is, according to the Christian institution, nothing will avail without the whole mind that was in Christ, enabling you to walk as Christ walked. Nothing is more sure than this: "If any man be in Christ," a true believer in him, "he is a new creature: Old things," in him, "are passed away; all things are become new."

14. From hence we may clearly perceive the wide difference there is between Christianity and morality. Indeed nothing can be more sure than that true Christianity cannot exist without both the inward experience and outward practice of justice, mercy, and truth; and this alone is given in morality. But it is equally certain that all morality, all the justice, mercy, and truth which can possibly exist without Christianity, profiteth nothing at all, is of no value in the sight of God, to those that are under the Christian dispensation. Let it be observed, I purposely add, "to those that are under the Christian dispensation," because I have no authority from the Word of God "to judge those that are without." Nor do I conceive that any man living has a right to sentence all the heathen and Mahometan world to damnation. It is far better to leave them to him that made them, and who is "the Father of the spirits of all flesh;" who is the God of the Heathens as well as the Christians, and who hateth nothing that he hath made. But meantime this is nothing to those that name the name of Christ: all those, being under the law, the Christian law, shall undoubtedly be judged thereby; and, of consequence, unless those be so changed as was the animal above mentioned, unless they have new senses, ideas, passions, tempers, they are no Christians. However just, true, or merciful they may be, they are but Atheists still!

15. Perhaps there may be some well-meaning persons who carry this farther still; who aver, that whatever change is wrought in men, whether in their hearts or lives, yet if they have not clear views of those capital doctrines, the fall of man, justification by faith, and of the atonement made by the death of Christ, and of his righteousness transferred to them, they can have no benefit from his death. I dare in no wise affirm this. Indeed I do not believe it. I believe the merciful God regards the lives and tempers of men more than their ideas. I believe he respects the goodness of the heart rather than the clearness of the head; and that if the heart of a man be filled (by the grace of God, and the power of his Spirit) with the humble, gentle, patient love of God and man, God will not cast him into everlasting fire prepared for the devil and his angels because his ideas are not clear, or because his conceptions are confused. Without holiness, I own, "no man shall see the Lord;" but I dare not add, "or clear ideas." 16. But to return to the text. Let me entreat all of you who are still "without God in the world," to consider with all your humanity, benevolence, virtue, you are still Inclusi tenebris, et carcere caeco: Inclosed in darkness and infernal shade. My dear friends! you do not see God. You do not see the Sun of righteousness. You have no fellowship with the Father, or with his Son, Jesus Christ. You never heard the voice that raiseth the dead. Ye know not the voice of your Shepherd. Ye have not received the Holy Ghost. Ye have no spiritual senses. You have your old, natural ideas, passions, joys, and fears; you are not new creatures. O cry to God, that he may rend the veil which is still upon your hearts; and which gives you occasion to complain, O dark, dark, dark, I still must say, Amidst the blaze of gospel-day!

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

On The Danger Of Increasing Riches "If riches increase, set not thine heart upon them." Ps. 62:10. 1. From that express declaration of our Lord, "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," we may easily learn, that none can have riches without being greatly endangered by them. But if the danger of barely having them is so great, how much greater is the danger of increasing them! This danger is great even to those who receive what is transmitted to them by their forefathers; but it is abundantly greater to those who acquire them by their skill and industry. Therefore, nothing can be more prudent than this caution: "If riches increase, set not thine heart upon them." 2. It is true, riches, and the increase of them, are the gift of God. Yet great care is to be taken, that what is intended for a blessing, do not turn into a curse. To prevent which, it is highly expedient to consider seriously, I. What is meant by riches; and when they may be said to increase. II. What is implied in setting our hearts upon them; and how we may avoid it.

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.

17. Permit me to come a little closer still. Perhaps I may not trouble you any more on this head. I am pained for you that are "rich in this world." Do you give all you can You who receive five hundred pounds a year, and spend only two hundred, do you give three hundred back to God If not, you certainly rob God of that three hundred. You that receive two hundred, and spend but one, do you give God the other hundred If not, you rob him of just so much. "Nay, may I not do what I will with my own" Here lies the ground of your mistake. It is not your own. It cannot be, unless you are Lord of heaven and earth. "However, I must provide for my children." Certainly. But how By making them rich Then you will probably make them Heathens, as some of you have done already. "What shall I do, then" Lord, speak to their hearts! else the Preacher speaks in vain. Leave them enough to live on, not in idleness and luxury, but by honest industry. And if you have not children, upon what scriptural or rational principle can you leave a groat behind you more than will bury you I pray consider, what are you the better for what you leave behind you What does it signify, whether you leave behind you ten thousand pounds, or ten thousand shoes and boots O leave nothing behind you! Send all you have before you into a better world! Lend it, lend it all unto the Lord, and it shall be paid you again! Is there any danger that his truth should fail It is fixed as the pillars of heaven. Haste, haste, my brethren, haste! lest you be called away before you settled what you have on this security! When this is done, you may boldly say, "Now I have nothing to do but to die! Father, into thy hands I commend my spirit! Come, Lord Jesus! Come quickly!" Bristol, September 21, 1790.

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

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

Such is the trouble not to descend to particulars, which are endless that wicked men continually occasion to the good. Such is the state of all good men while on earth: But it is not so with their souls in paradise. In the moment wherein they are loosed from the body they know pain no more. Though they are not yet possessed of the "fullness of joy," yet all grief is done away. For "there the wicked cease from troubling; and there the weary be at rest." II. 1. "There the weary are at rest" which was the Second thing to be considered, not only from those evils which prudence might have prevented, or piety removed, even in this life; but from those which were inseparable therefrom, which were their unavoidable portion on earth. They are now at rest, whom wicked men would not suffer to rest before: For into the seat of the spirits of just men, none but the spirits of the just can enter. They are at length hid from the scourge of the tongue: Their name is not here cast out as evil. Abraham, Isaac, and Jacob, and the Prophets, do not revile, or separate them from their company. They are no longer despitefully used, and persecuted; neither do they groan under the hand of the oppressor. No injustice, no malice, no fraud is there; they are all "Israelites indeed, in whom there is no guile." There are no sinners against their own souls; therefore there is no painful pity, no fear for them. There are no blasphemers of God or of his word; no profaners of his name or of his Sabbaths; no denier of the Lord that bought him; none that trample upon the blood of his everlasting covenant: In a word, no earthly or sensual, no devilish spirit; none who do not love the Lord their God with all their heart.

6. Let us view a little more nearly the state of a Christian at his entrance into the other world. Suppose "the silver cord" of life just "loosed," and "the wheel broken at the cistern;" the heart can now beat no more; the blood ceases to move; the last breath flies off from the quivering lips, and the soul springs forth into eternity. What are the thoughts of such a soul, that has just subdued her last enemy, death That sees the body of sin lying beneath her, and is new born into the world of spirits How does she sing, "`O death, where is thy sting O grave, where is thy victory Thanks be unto God,' who hath given me `the victory, through our Lord Jesus Christ!' O happy day, wherein I shall begin to live! wherein I shall taste my native freedom! When I was `born of a woman' I had `but a short time to live,' and that time was `full of misery;' that corruptible body pressed me down, and enslaved me to sin and pain. But the snare is broken, and I am delivered. Henceforth I know them no more. That head is no more an aching head: Those eyes shall no more run down with tears: That heart shall no more pant with anguish or fear; be weighed down with sorrow or care: Those limbs shall no more be racked with pain: Yea, `sin hath no more dominion over' me. At length, I have parted from thee, O my enemy; and I shall see thy face no more! I shall never more be unfaithful to my Lord, or offend the eyes of his glory: I am no longer that wavering, fickle, self-inconsistent creature, sinning and repenting, and sinning again. No. I shall never cease, day or night, to love and praise the Lord my God, with all my heart, and with all my strength. But what are ye Are `all these ministering spirits sent forth to minister to' one `heir of salvation' Then, dust and ashes, farewell! I hear a voice from heaven saying, `Come away, and rest from thy labours. Thy warfare is accomplished, thy sin is pardoned; and the days of thy mourning are ended.'"

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

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.

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

I. 1. I am, First, briefly to inquire who is the person that is here spoken of, "the upright and perfect man." In speaking on this head, I shall not endeavour to describe the character of an upright Jew, such as David himself was, or any of those holy men that lived under the Mosaic dispensation: It more nearly imports us to consider such an upright man as are those that live under the Christian dispensation; such as have lived and died since "life and immortality" have been "brought to light by the gospel." 2. In this sense, he is a perfect and upright man who believes in the name of the Son of God; he is one in whom it has pleased the Father to reveal the Son of his love, and who, consequently, is able to declare, "The life that I now live, I live by faith in the Son of God; who loved me, and gave himself for me." He is one that finds "the Spirit of God witnessing with his spirit, that he is a child of God," and unto whom Jesus Christ is made of God "wisdom, and righteousness, and sanctification, and redemption." 3. This faith will undoubtedly work by love. Accordingly, every Christian believer has "the love of God shed abroad in his heart, by the Holy Ghost which is given unto him." And, loving God, he loves his brother also; his good-will extends to every child of man. By this, as well as by the fruits of love, lowliness, meekness, and resignation, he shows that there is the same "mind in him which was in Christ Jesus." 4. As to his outward behaviour, the upright Christian believer is blameless and unreprovable. He is holy, as Christ that has called him is holy, in all manner of conversation; ever labouring to "have a conscience void of offence toward God and toward man." He not only avoids all outward sin, but "abstains from all appearance of evil." He steadily walks in all the public and private ordinances of the Lord blameless. He is zealous of good works; as he hath time, doing good, in every kind and degree, to all men. And in the whole course of his life he pursues one invariable rule, "whether he eats or drinks, or whatever he does, to do all to the glory of God.

II. And surely "the end of this man is peace;" the meaning of which words we are now, in the Second place, to consider. I do not conceive this immediately to refer to that glorious peace which is prepared for him in the presence of God to all eternity; but rather to that which he will enjoy in the present world, before his spirit returns to God that gave it. Neither does it seem directly to refer to outward peace, or deliverance from outward trouble; although it is true, many good men, who have been long buffeted by adversity, and troubled on every side, have experienced an entire deliverance from it, and enjoyed a remarkable calm before they went hence. But this seems chiefly to refer to inward peace; even that "peace of God which passeth all understanding." Therefore it is no wonder that it cannot be fully and adequately expressed in human language. We can only say, it is an unspeakable calmness and serenity of spirit, a tranquillity in the blood of Christ, which keeps the souls of believers, in their latest hour, even as a garrison keeps a city; which keeps not only their hearts, all their passions and affections, but also their minds, all the motions of their understanding and imagination, and all the workings of their reason, in Christ Jesus. This peace they experienced in a higher or lower degree, (suppose they continued in the faith,) from the time they first found redemption in the blood of Jesus, even the forgiveness of sins. But when they have nearly finished their course, it generally flows as a river, even in such a degree as it had not before entered into their hearts to conceive. A remarkable instance of this, out of a thousand, occurred many years ago: Enoch Williams, one of the first of our Preachers that was stationed at Cork, (who had received this peace when he was eleven years old, and never lost it for an hour,) after he had rejoiced in God with joy unspeakable during the whole course of his illness, was too much exhausted to speak many words, but just said, "Peace! peace!" and died.

"He was born at Nyon, in the Canton of Berne, in Switzerland. In his infancy he discovered a lively genius, and great tenderness of heart. One day, having offended his father, who threatened to correct him, he kept himself at a distance in the garden, till, seeing his father approach, and fearing his anger would be renewed by the sight of him he ran away; but he was presently struck with a deep remorse, thinking, `What! Do I run away from my father What a wicked wretch! It may be, I may live to grow up and have a son that will run away from me!" And it was some years before the impression of sorrow, then made upon him, wore off. "When he was about seven years old, he was reproved by his nurse-maid saying, `You are a naughty boy, and the devil takes all such.' After he was in bed, he began to reflect on her words: His heart smote him, and he said, `I am a naughty boy; and perhaps God will let the devil fetch me away." He got up on the bed and for a considerable time wrestled with God in prayer; till he felt such a sense of the love of God as made him quite easy." Part of the next paragraph I omit, being nearly the same with what I inserted before. "When he entered Mr. Hill's family, he did not know Christ in his heart. One Sunday evening, as he was writing some music, the servant came in to make up the fire, and, looking at him said, `Sir, I am very sorry to see you so employed on the Lord's day.' He immediately put away his music, and from that hour, became a strict observer of that holy day.

"Not long after, he met with a person who asked him to go with her and hear the Methodists. He readily consented. The more he heard, the more uneasy he grew; and, doubling his diligence, he hoped by doing much to render himself acceptable to God; till one day hearing Mr. Green, he was convinced he did not know what true faith was. This occasioned many reflections in his mind. `Is it possible,' said he, `that I, who have made divinity my study, and have received the premium of piety (so called) from the University for my writings on divine subjects, that I should still be so ignorant as not to know what faith is' But the more he examined, the more he was convinced: Then sin revived, and hope died away. He now sought by the most rigorous austerities, to conquer an evil nature, and bring heaven-born peace into his soul. But the more he struggled, the more he was convinced that all his fallen soul was sin; and that nothing but a revelation of the love of Jesus could make him a Christian. For this he groaned with unwearied assiduity; till one day, after much wrestling with God, lying prostrate on his face before the throne, he felt the application of the blood of Jesus. Now his bonds were broken, and his free soul began to breathe a pure air. Sin was beneath his feet, and he could triumph in the Lord, the God of his salvation. "From this time he walked valiantly in the ways of God; and, thinking he had not leisure enough in the day,he made it a constant rule to sit up two nights in a week for reading, prayer, and meditation; in order to sink deeper" into that communion with God which was become his soul's delight. Meantime he took only vegetable food; and for above six months, lived wholly on bread, with milk-and-water.

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

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

When he had any nauseous medicines to take, he seemed to enjoy the cross, according to a word he used often to repeat, that we are to seek a perfect conformity to the will of God, and leave him to give us what comfort he saw good. I asked him, whether he had any advice to leave me, if he should be taken from me: He replied, `I have nothing particular to say: The Lord will open all before thee.' I said, `Have you any conviction that God is about to take you' He said,`No; not in particular; only I always see death so inexpressibly near that we both seem to stand on the very verge of eternity.' While he slept a little I besought the Lord, if it was his good pleasure, to spare him to me a little longer; but my prayer seemed to have no wings, and I could not help mingling continually therewith, `Lord, give me perfect resignation.' This uncertainty made me tremble, lest God was going to put into my hand the bitter cup which he lately threatened my husband. Some weeks before, I myself was ill of the fever. My husband then felt the whole parting scene, and struggled for perfect resignation. He said: `O Polly, shall I ever see the day when thou must be carried out to bury How will the little things which thy tender care has prepared for me in every part of the house, how will they wound and distress me! How is it I think I feel jealousy! I am jealous of the worms. I seem to shrink at giving my dear Polly to the worms!'

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

"And here I break off my mournful story: But on my bleeding heart the fair picture of his heavenly excellence will be for ever drawn. When I call to mind his ardent zeal, his laborious endeavours to seek and save the lost, his diligence in the employment of his time, his Christ-like condescension toward me, and his uninterrupted converse with heaven, I may well be allowed to add, my loss is beyond the power of words to paint. I have gone through deep waters; but all my afflictions were nothing compared to this. Well: I want no pleasant prospect, but upwards; nor anything whereon to fix my hope, but immortality. "On the 17th, 18th his dear remains were deposited in Madeley churchyard, amid the tears and lamentations of thousands. The service was performed by the Rev. Mr. Hatton, Rector of Waters-Upton, whom God enabled to speak in a pathetic manner to his weeping flock. In the conclusion, at my request, he read the following paper: "As it was the desire of my beloved husband to be buried in this plain manner, so, out of tenderness he begged that I might not be present: And in all things I would obey him. "Permit me then, by the mouth of a friend, to bear my open testimony, to the glory of God, that I who have known him in the most perfect manner, am constrained to declare, that I never knew anyone walk so closely in the ways of God as he did. The Lord gave him a conscience tender as the apple of an eye. He literally preferred the interest of everyone to his own.

"A few days before his departure, he was filled with love in an uncommon manner; saying to me, `I have had such a discovery of the depth of that word, God is love, I cannot tell thee half. O shout his praise!' The same he testified, as long as he had a voice, and continued to testify 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 joy is set for ever, and my soul filled with an anguish which only finds its consolation in a total resignation to the will of God. When I was asking the Lord, if he pleased, to spare him to me a little longer, the following promise was impressed on my mind with great power: (In the accomplishment of which I look for our re-union:) `Where I am, there shall my servants be, that they may behold my glory.' Lord, hasten the hour.

But it is possible we all may be such as he was: Let us then endeavour to follow him as he followed Christ! Norwich, October 24, 1785 His Epitaph Here lies the Body of Vicar of Madeley; Who as born at Nyon in Switzerland, September 12, 1729, And finished his course, August the 14th, 1785, In this village, Where his unexampled labours Will never be forgotten. He exercised his ministry for the space of twenty-five years In this parish, With uncommon zeal and ability. But though many believed his report, Yet he might with justice have adopted The lamentation of the Prophet: "All the Day long have I stretched out my hands Unto a disobedient and gainsaying people: Yet surely my judgment is with the Lord, And my work with my God."

True Christianity "How is the faithful city become an harlot!" Isa. 2:21. The following Sermon was found in a mutilated manuscript among Mr. Wesley's papers. It is dated June 24, 1741. A Latin copy of the same Discourse has also been discovered. Mr. Pawson, with great care, copied the former, and I have supplied the deficiencies out of the latter. On collating both Sermons, I find several variations, and though not of any great importance, yet sufficient, in my judgment, to vindicate the propriety of translating and publishing the Latin one, not merely as a matter of curiosity, but of utility. The Sermon, no doubt, was written with the design of being preached before the University of Oxford; but whether it ever were preached there, cannot be determined. A. Clarke. 1. "When I bring the sword upon a land, saith the Lord, if the watchman blow the trumpet, and warn the people; then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come and take him away, his blood shall be upon his own head. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take away any person from among them, he is taken away in his iniquity, but his blood will I require at the watchman's hand." (Ezek. 33:2-6.) 2. It cannot be doubted, but that word of the Lord is come unto every Minister of Christ also. "So thou, O son of man, I have set thee a watchman unto the house of Israel: Therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die: If thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand." 3. Nor ought any man, therefore, to be accounted our enemy because he telleth us the truth: The doing of which is indeed an instance of love to our neighbour, as well as of obedience to God. Otherwise, few would undertake so thankless a task: For the return they will find, they know already. The Scripture must be fulfilled: "Me the world hateth," saith our Lord, "because I testify of it that the deeds thereof are evil."

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

8. But how does the general stream of writers and Preachers (let me be excused the invidious task of instancing in particular persons) agree with this doctrine Indeed, not at all. Very few can we find who simply and earnestly enforce it. But very many who write and preach as if Christian holiness, or religion, were a purely negative thing; as if; not to curse or swear, not to lie or slander, not to be a drunkard, a thief; or a whoremonger, not to speak or do evil, was religion enough to entitle a man to heaven! How many, if they go something further than this, describe it only as an outward thing; as if it consisted chiefly, if not wholly, in doing good, (as it is called,) and using the means of grace! Or, should they go a little farther still, yet what do they add to this poor account of religion Why, perhaps, that a man should be orthodox in his opinions, and have a zeal for the constitution in Church and state. And this is all: This is all the religion they can allow, without degenerating into enthusiasm! So true it is, that the faith of a devil, and the life of a Heathen, make up what most men call a good Christian! 9. But why should we seek further witnesses of this Are there not many present here who are of the same opinion who believe that a good moral man, and a good Christian, mean the same thing that a man need not trouble himself any further, if he only practises as much Christianity as was written over the Heathen Emperor's gate, " Do as thou wouldest be done unto;" especially if he be not an infidel, or a heretic, but believes all that the Bible and the Church say is true

10. I would not be understood, as if I despised these things, as if I undervalued right opinions, true morality, or a zealous regard for the constitution we have received from our fathers. Yet what are these things, being alone What will they profit us in that day What will it avail to tell the Judge of all) "Lord, I was not as other men were; not unjust, not an adulterer, not a liar, not an immoral man" Yea, what will it avail, if we have done all good, as well as done no harm, if we have given all our goods to feed the poor, and have not charity How shall we then look on those who taught us to sleep on and take our rest, though "the love of the Father was not in us" or who, teaching us to seek salvation by works, cut us off from receiving that faith freely, whereby alone the love of God could have been shed abroad in our hearts To these miserable corrupters of the gospel of Christ, and the poison they have spread abroad, is chiefly owing, II. Secondly, that general corruption in practice as well as in doctrine. There is hardly to be found (O tell it not in Gath, publish it not in the streets of Askelon!) either the form of godliness, or the power! So is "the faithful city become an harlot!"

13. Have we half of us read over the Book of Common Prayer, and of ordaining Bishops, Priests, and Deacons If not, what is it we have so solemnly confirmed In plain terms, we cannot tell. And as to the two Books of Homilies, it is well if a tenth part of those who have subscribed to them, I will not say, had considered them before they did this, but if they have even read them over to this day! Alas, my brethren! How shall we reconcile these things even to common honesty, to plain heathen morality So far are those who do them, nay, and perhaps defend them too, from having even the form of Christian godliness! 14. But, waving all these things, where is the power Who are the living witnesses of this Who among us (let God witness with our hearts) experimentally knows the force of inward holiness Who feels in himself the workings of the Spirit of Christ, drawing up his mind to high and heavenly things Who can witness, " The thoughts of my heart God hath cleansed by the inspiration of his Holy Spirit" Who knoweth that "peace of God which passeth all understanding" Who is he that "rejoiceth with joy unspeakable and full of glory" Whose "affections are set on things above, not on things of the earth" Whose "life is hid with Christ in God" Who can say, "I am crucified with Christ; yet I live; yet not I, but Christ liveth in me; and the life that I now live in the body, I live by the faith of the Son of God, who loved me, and gave himself for me" In whose heart is the "love of God shed abroad, by the Holy Ghost which is given unto him"

15. Is not almost the very notion of this religion lost Is there not a gross overflowing ignorance of it Nay, is it not utterly despised Is it not wholly set at nought, and trodden under foot Were any one to witness these things before God, would he not be accounted a madman, an enthusiast Am not I unto you a barbarian who speak thus My brethren, my heart bleeds for you. O that you would at length take knowledge, and understand that these are the words of truth and soberness! O that you knew, at least in this your day, the things that make for your peace! 16. I have been a messenger of heavy tidings this day. But the love of Christ constraineth me; and to me it was the less grievous, because for you it was safe. I desire not to accuse the children of my people. Therefore, neither do I speak thus in the ears of them that sit on the wall; but to you I endeavour to speak the truth in love, as a faithful Minister of Jesus Christ. And I can now "call you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God." 17. May the God of all grace, who is longsuffering, of tender mercy, and repenteth him of the evil, fix these things in your hearts, and water the seed he hath own with the dew of heaven! May he correct whatsoever he seeth amiss in us! May he supply whatsoever is wanting! May he perfect that which is according to his will; and so establish, strengthen, and settle us, that this place may again be a faithful city to her Lord; yea, the praise of the whole earth!

Against this fault, which is inconsistent with those virtues, and, therefore, tacitly forbidden in the precepts that enjoin them, St. Paul warns us in express words: "I would not have you to be ignorant, brethren, concerning them which are asleep; that ye sorrow not, even as others who have no hope. For if we believe that Jesus died and rose again, even so them also who sleep in Jesus will God bring with him: Wherefore, comfort one another with these words." (1 Thess. 4:13, 14, 18.) And these, indeed, are the only words which can give lasting comfort to a spirit whom such an occasion hath wounded. Why should I be so unreasonable, so unkind, as to desire the return of a soul now in happiness to me, to this habitation of sin and misery; since I know that the time will come, yea, is now at hand, when, in spite of the great gulf fixed between us, I shall shake off these chains and go to him What he was, I am both unable to paint in suitable colours, and unwilling to attempt it. Although the chief; at least the most common, argument for those laboured encomiums on the dead, which for many years have so much prevailed among us, is, that there can be no suspicion of flattery; yet we all know, that the pulpit, on those occasions, has been so frequently prostituted to those servile ends, that it is now no longer capable of serving them. Men take it for granted, that what is there said are words of course; that the business of the speaker is to describe the beauty, not the likeness, of the picture; and, so it be only well drawn, he cares not whom it resembles: In a word, that his business is to show his own wit, not the generosity of his friend, by giving him all the virtues he can think on.

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

On The Resurrection Of The Dead "But some man will say, how are the dead raised up and with what body do they come" 1 Cor. 15:35. This Sermon was originally written by Benjamin Calamy, D.D., Vicar of St. Lawrence, Jewry, London. It occurs, p. 275, in a volume of Sermons which bears his name, published in 1704; and is here abridged and revised by Mr. Wesley. EDIT. The Apostle having, in the beginning of this chapter, firmly settled the truth of our Saviour's resurrection, adds, "Now if Christ be preached that he rose from the dead, how say some among you, that there is no resurrection of the dead" It cannot now any longer seem impossible to you that God should raise the dead; since you have so plain an example of it in our Lord, who was dead and is alive; and the same power which raised Christ must also be able to quicken our mortal bodies.

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

The mention which the Scripture makes of the places where the dead shall rise, further shows, that the same body which died shall rise. Thus we read in Daniel: "Those that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt." And, we may likewise observe, that the very phrase, of sleep and awake, implies, that when we rise again from the dead, our bodies will be as much the same as they are when we awake from sleep. Thus, again, our Lord affirms, (John 5:28, 29,) "The hour is coming in which all that are in the graves shall hear his voice, and shall come forth; they that have done good to the resurrection of life, and they that have done evil to the resurrection of damnation." Now, if the same body do not rise again, what need is there of opening the graves at the end of the world The graves can give up no bodies but those which were laid in them. If we were not to rise with the very same bodies that died, then they might rest for ever. To this we need only add that of St. Paul: "The Lord shall change this vile body, that it may be fashioned like unto his glorious body. Now, this vile body can be no other than that with which we are flow clothed, which must be restored to life again. That in all this there is nothing incredible or impossible, I shall show by proving these three things: 1. That it is possible for God to keep and preserve unmixed, from all other bodies, the particular dust into which our several bodies are dissolved, and can gather and join it again, how far soever dispersed asunder. 2. That God can form that dust so gathered together, into the same body as it was before. 3. That when he hath formed this body, he can enliven it with the same soul that before inhabited it.

2. God can form this dust, so gathered together, into the same body it was before. And that it is possible, all must own who believe that God made Adam out of the dust of the earth. Therefore, the bodies of men being dust after death, it is no other than it was before; and the same power that at the first made it of dust, may as easily re-make it, when it is turned into dust again. Nay, it is no more wonderful than the forming a human body in the womb, which is a thing we have daily experience of; and is doubtless as strange an instance of divine power as the resurrection of it can possibly be. And were it not so common a thing, we should be as hardly brought to think it possible that such a beautiful fabric as the body of man is, with nerves and bones, flesh and veins, blood, and the several other parts whereof it consists, should be formed as we know it is; as now we are, that hereafter it should be rebuilt when it has been crumbled into dust. Had we only heard of the wonderful production of the bodies of men, we should have been as ready to ask, "How are men made, and with what bodies are they born" as now, when we hear of the resurrection, "How are the dead raised up, and with what bodies do they come" 3. When God hath raised this body, he can enliven it with the same soul that inhabited it before. And his we cannot pretend to say is impossible to be done; for it has been done already. Our Saviour himself was dead, rose again, and appeared alive to his disciples and others, who had lived with him many years, and were then fully convinced that he was the same person they had seen die upon the cross.

II. I now proceed to the Second thing I proposed; which was, to describe the difference the Scripture makes between the qualities of a mortal and of a glorified body. The change which shall be made in our bodies at the resurrection, according to the Scripture account, will consist chiefly in these four things: 1. That our bodies shall be raised immortal and incorruptible. 2. That they shall be raised in glory. 3. That they shall be raised in power. 4. That they shall be raised spiritual bodies. 1. The body that we shall have at the resurrection shall be immortal and incorruptible: "For this corruptible must put on incorruption, and this mortal must put on immortality." Now, these words, immortal and incorruptible, not only signify that we shall die no more, (for in that sense the damned are immortal and incorruptible,) but that we shall be perfectly free from all the bodily evils which sin brought into the world; that our bodies shall not be subject to sickness, or pain, or any other inconveniences we are daily exposed to. This the Scripture calls "the redemption of our bodies," the freeing them from all their maladies. Were we to receive them again, subject to all the frailties and miseries which we are forced to wrestle with, I much doubt whether a wise man, were he left to his choice, would willingly take his again; whether he would not choose to let his still lie rotting in the grave, rather than to be again chained to such a cumbersome clod of earth. Such a resurrection would be, as a wise Heathen calls it, "a resurrection to another sheep." It would look more like a redemption to death again, than a resurrection to life.

2. Our bodies shall he raised in glory. "Then shall the righteous shine as the sun in the kingdom of their Father." A resemblance of this we have in the lustre of Moses's face, when he had conversed with God on the mount. His face shone so bright, that the children of Israel were afraid to come near him, till he threw a veil over it. And that extraordinary majesty of Stephen's face seemed to be an earnest of his glory. "All that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." How then, if it shone so gloriously even on earth, will it shine in the other world, when his, and the bodies of all the saints, are made like unto Christ's glorious body! How glorious the body of Christ is, we may guess from his transfiguration. St. Peter, when he saw this, when our Lord's face shone as the sun, and his raiment became shining and white as snow, was so transported with joy and admiration, that he knew not what he said. When our Saviour discovered but a little of that glory which he now possesses, and which in due time he will impart to his followers, yet that little of it made the place seem a paradise; and the disciples thought that they could wish for nothing better than always to live in such pure light, and enjoy so beautiful a sight. "It is good for us to be here: Let us make three tabernacles;" here let us fix our abode for ever. And if they thought it so happy only to be present with such heavenly bodies, and to behold them with their eyes, how much happier must it be to dwell in such glorious mansions, and to be themselves clothed with so much brightness!

This excellency of our heavenly bodies will probably arise, in great measure, from the happiness of our souls. The unspeakable joy that we then shall feel will break through our bodies, and shine forth in our countenances; as the joy of the soul, even in this life, has some influence upon the countenance, by rendering it more open and cheerful: So Solomon tells us, "A man's wisdom makes his face to shine." Virtue, as it refines a man's heart, so it makes his very looks more cheerful and lively. 3. Our bodies shall be raised in power. This expresses the sprightliness of our heavenly bodies, the nimbleness of their motion, by which they shall be obedient and able instruments of the soul. In this state, our bodies are no better than clogs and fetters, which confine and restrain the freedom of the soul. The corruptible body presses down the soul, and the earthly tabernacle weighs down the mind. Our dull, sluggish, inactive bodies are often unable, or backward, to obey the commands of the soul. But in the other life, "they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint:" Or, as another expresses it, "they shall run to and fro like sparks among the stubble." The speed of their motion shall be like that of devouring fire in stubble; and the height of it, above the towering of an eagle; for they shall meet the Lord in the air when he comes to judgment, and mount up with him into the highest heaven. This earthly body is slow and heavy in all its motions, listless and soon tired with action. But our heavenly bodies shall be as fire; as active and as nimble as our thoughts are.

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

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

3. Why then do I speak this word at all Why Because a dispensation of the gospel is committed to me: And, though what I shall do to-morrow I know not, to-day I will preach the gospel. And with regard to you, my commission runs thus: "Son of man, I do send thee to them; and thou shalt say unto them, Thus saith the Lord God; whether they will hear, or whether they will forbear." 4. Thus saith the Lord God, "Whosoever thou art who wilt enter into life, keep the commandments." (In order to this, "believe in the Lord Jesus Christ, and thou shalt be saved.") "Forsake not the assembling together, as the manner of some is." In secret, likewise, "pray to thy Father who seeth in secret," and "pour out thy heart before him." Make my word "a lantern to thy feet, and a light unto thy paths." Keep it "in thy heart, and in thy mouth, when thou sittest in thy house, when thou walkest by the way, when thou liest down, and when thou risest up." "Turn unto me with fasting," as well as prayer; and, in obedience to thy dying Redeemer, by eating that bread and drinking that cup, "show ye forth the Lord's death till he comes." By the power thou shalt through these means receive from on high, do all the things which are enjoined in the Law, and avoid all those things which are forbidden therein, knowing that if ye offend in one point, ye are guilty of all." "To do good also, and to distribute, forget not;" yea, while you have time, do all the good you can unto all men. Then "deny thyself, take up thy cross daily;" and, if called thereto, "resist unto blood." And when each of you can say, "All this have I done," then let him say to himself farther, (words at which not only such as Felix alone, but the holiest soul upon earth might tremble,) "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing." It concerns us all, therefore, in the highest degree, to know, I. The full sense of those words, "Though I bestow all my goods to feed the poor, and though I give my body to be burned;"

II. Let us inquire what this love is, what is the true meaning of the word We may consider it either as to its properties or effects: And that we may be under no possibility of mistake, we will not at all regard the judgment of men, but go to our Lord himself for an account of the nature of love; and, for the effects of it, to his inspired Apostle. The love which our Lord requires in all his followers, is the love of God and man; of God, for his own, and of man, for God's sake. Now, what is it to love God, but to delight in him, to rejoice in his will, to desire continually to please him, to seek and find our happiness in him, and to thirst day and night for a fuller enjoyment of him As to the measure of this love, our Lord hath clearly told us, "Thou shalt love the Lord thy God with all thy heart." Not that we are to love or delight in none but him: For he hath commanded us, not only to love our neighbour, that is, all men, as ourselves; to desire and pursue their happiness as sincerely and steadily as our own, but also to love many of his creatures in the strictest sense; to delight in them, to enjoy them: Only in such a manner and measure as we know and feel, not to indispose but to prepare us for the enjoyment of Him. Thus, then, we are called to love God with all our heart. The effects or properties of this love, the Apostle describes in the chapter before us. And all these being infallible marks whereby any man may judge of himself, whether he hath this love or hath it not, they deserve our deepest consideration.

It was in this place that I saw the other good soldier of Jesus Christ grappling with his last enemy, death. And it was, indeed, a spectacle worthy to be seen, of God, and angels, and men. Some of his last breath was spent in a psalm of praise to Him who was then giving him the victory; in assurance whereof be began triumph even in the heat of the battle. When he was asked, "Hast thou the love of God in thy heart" he lifted up his eyes and hands, and answered, "Yes, yes!" with the whole strength he had left. To one who inquired if he was afraid of the devil, whom he had just mentioned as making his last attack upon him, he replied, "No, no: My loving Saviour hath conquered every enemy: He is with me. I fear nothing." Soon after, he said, "The way to our loving Saviour is sharp, but it is short." Nor was it long before he fell into a sort of slumber, wherein his soul sweetly returned to God that gave it. Here, we may observe, was no mixture of any passion or temper contrary to love; therefore, there was no misery; perfect love casting out whatever might have occasioned torment. And whosoever thou art who hast the like measure of love, thy last end shall be like his. Section numbers in brackets follow the Bicentennial Edition.

On Public Diversions "Shall a trumpet be blown in the city, and the people not be afraid shall there be evil in the city, and the Lord hath not done it" Amos 3:6. It is well if there are not too many here who are too nearly concerned in these words of the Prophet; the plain sense of which seems to be this: Are there any men in the world so stupid and senseless, so utterly void of common reason, so careless of their own and their neighbours' safety or destruction, as when an alarm of approaching judgments is given, to show no signs of apprehension to take no care in order to prevent them, but go on as securely as if no alarm had been given Do not all men know that whatsoever evil befals them, it befalls them either by God's appointment; and that he designs every evil of this life to warn men to avoid still greater evils that he suffers these lighter marks of his displeasure, to awaken mankind, so that they may shun his everlasting vengeance, and be timely advised, by feeling a part of it,so to change their ways that his whole displeasure may not arise I intend, speaking on this subject, to show, First, that there is no evil in any place but the hand of the Lord is in it. Secondly. That every uncommon evil is the trumpet of God blown in that place, so that the people may take warning. Thirdly. To consider whether, after God hath blown his trumpet in this place, we have been duly afraid. I am, First, to show, in few words, that there is no evil in any place but the hand of the Lord is therein. No evil, that is, no affliction or calamity, whether of a public or of a private nature, whether it concerns only one, or a few persons, or reaches to many, or to all, of that place where it comes. Whatever circumstance occasions loss or pain to any man, or number of men, may in that respect be called an evil; and of such evils the Prophet speaks in these words.

Every private affliction is doubtless the voice of God, whereby he calls upon that person to flee to him for succour. But if any extraordinary affliction occurs, especially when many persons are concerned in it, we may not only say that in this God speaks to us, but that the God of glory thundereth. This voice of the Lord is in power! This voice of the Lord is full of majesty! This demands the deepest attention of all to whom it comes. This loudly claims the most serious consideration, not only of those to whom it is peculiarly sent, but of all those that are round about them. This, like a voice from heaven, commands that all people should be afraid, should tremble at the presence of God! that everyone should feel and show that religious fear, that sacred awe, of the majesty of God, which is both the beginning and perfection of wisdom; that fear which should make them haste to do whatsoever the Lord their God commands them, and careful not to turn aside from it to the right hand or the left. It is needless to use many words to prove this, after what has been proved already. For if there be no evil in any place which the Lord hath not done, and if he doth not willingly send evil on any place, but only to warn them to avoid greater evils; then it is plain, that, wherever any evil is, it is the trumpet of God blown in that place, to the end that the people may be so afraid as not to continue in anything that displeaseth him. Then it is plain, that, in every such merciful evil, God speaks to this effect: "O that there were such an heart in this people, that they would fear me, and keep my commandments always; that it might be well with them, and their children after them!" Thirdly, What signs we have manifested of this wise and grateful fear, I am now to consider more at large. First. Let us consider how God hath blown his trumpet in this place; and, Secondly, whether we have been duly afraid.

This is the bare matter of fact. And even from this, let any one, in whom is the spirit of a man, judge, whether the trumpet of God hath not sufficiently sounded among us of this place! And doth this trumpet give an uncertain sound How would you have God speak more plainly Do you desire that the Lord should also thunder out of heaven, and give hail-stones, and coals of fire Nay, rather let us say, "It is enough! Speak no more, Lord; for thy servants hear! Those to whom thou hast most severely spoken are afraid, and do seek thee with their whole heart. They resolve not to prolong the time, but even now, by thy gracious assistance, to look well if there be any way of wickedness in them, and to turn their feet unto the way everlasting; to renounce everything that is evil in thy sight; yea, the sin that doth the most easily beset them; and to use their whole diligence for the time to come, to make their calling and election sure. Those to whom thou hast spoken by the misfortune of their neighbours are likewise afraid at thy tokens, and own that it was thy mere goodness, that they, too, and their substance, were not consumed. They likewise firmly purpose in themselves to make the true use of thy merciful warning; to labour more and more, day by day, to purge themselves from all sin, from every earthly affection, that they may be fit to stand in the presence of that God who is himself `a consuming fire!'" But have we indeed been thus duly afraid This is now to be considered. And because we cannot see the hearts of others, let us form our judgment from their actions, which will be best done by a plain relation, of which everyone that hears it can easily tell whether it be true or false.

In the day following that on which the voice of God had so dreadfully commanded us to exchange our mirth for sadness, the diversion which that had broken off was as eagerly begun anew. Crowds of people flocked out of that very town where the destruction had been wrought the day before, and rushed by the place of desolation to the place of entertainment! Here you might see the ground covered with heaps of ruins, mingled with yet unquenched fire; a little way off, as thickly covered with horses and men, pressing on to see another new sight. On this side were the mourners bewailing the loss of their goods, and the necessities of their families; on the other, the feasters delighting themselves with the sport they had gained. Surely, such a mixture of mirth and sadness, of feasting and mourning, of laughing and weeping, hath not been seen from the day in which our forefathers first came up into this land, until yesterday. Such is the fear we have shown of the wrath of God! Thus have we been afraid after he had blown his trumpet among us! These are the signs we have given of our resolution to avoid whatever is displeasing in his sight! Hereby we have proved how we design to avoid that diversion in particular, which he hath given us so terrible a reason to believe is far from being pleasing to him! Not that this is the only reason we have to believe so. Besides this last melancholy argument against it, we have so many others, as any serious Christian would find it a hard task to answer. But I have only time to mention slightly a few of the consequences that were never yet separated from it. Before I mention these, it is not necessary for me to say whether the diversion is sinful in itself, simply considered, or not. If anyone can find a race which has none of these consequences, let him go to it in the name of God. Only, till he finds one which does not give occasion to these or the like villanies, let him who nameth the name of Christ have a care of any way encouraging them.

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

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

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

In him is laid up for us that supplement to our nature, which we shall find the need of sooner or later; and that it cannot be countervailed by any assistance from the creatures, or any improvement of our own faculties: For we were made to be happy only in God; and all our labours and hopes, while we do not thirst after our deified state, to partake as truly of God as we do of flesh and blood, to be glorified in his nature, as we have been dishonoured in our own, are the labours and hopes of those who utterly mistake themselves. The divine wisdom knew what was our proper consolation, though we did not. What does more obviously present itself in the Saviour of the world, than an union of man with God an union attended with all the propriety of behaviour that we are called to, as candidates of the Spirit; such as walking with God in singleness of heart, perfect self-renunciation, and a life of sufferings, an union which submitted to the necessary stages of our progress; where the divine life was hid, for the most part, in the secret of the soul till death; in the state of separation, comforted the soul, but did not raise it above the intermediate region of Paradise; at the resurrection, clothed the body with heavenly qualities, and the powers of immortality; and at last raised it to the immediate presence and right hand of the Father. Christ is not only God above us; which may keep us in awe, but cannot save; but he is Immanuel, God with us, and in us. As he is the Son of God, God must be where he is; and as he is the Son of man, he will be with mankind; the consequence of this is, that in the future age " the tabernacle of God will be with men," and he will show them his glory; and, at present, he will dwell in their hearts by faith in his Son. I hope it sufficiently appears, that "the Lord is that Spirit. Considering what we are, and what we have been, nothing less than the receiving that Spirit again would be redemption to us; and considering who that heavenly person was that was sent to be our Redeemer, we can expect nothing less from him.

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

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

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

"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."

Wed. '7. I called there again, being determined now to speak more closely. But meeting company there, prudence induced me to put it off till another opportunity. 28 _ REV. J. WESLEY 8 JOURNAL. July, 1736. Mr. O. being there again and casually speaking of sudden death, Miss Becky said, "If it was the will of God, I should choose to die without a lingering illness." Her sister said, " Are you, then, always prepared to die?" She replied, " Jesus Christ is always prepared to help me. And little stress is to be laid on such a preparation for death as is made in a fit of sickness." Just as they had done drinking tea, Mrs. Margaret, seeing her colour change, asked if she was well? She did not return any answer; and Dr. Talser soon after going by, she desired him to step in, and said, "Sir, my sister, I fear, is not well." He looked earnestly at her, felt her pulse, and replied, " Well! madam; your sister is dying!" However, he thought it not impossible bleeding might help. She bled about an ounce, leaned back, and died! As soon as I heard of it I went to the house, and begged they would not lay her out immediately, there being a possibility, at least, she might only be in a swoon ; of which, indeed, there was some slight hope, she not only being as warm as ever, but having a fresh colour in her cheeks, and a few drops of blood starting out upon bending her arm ; but there was no pulse and no breath; so that, having waited some hours, we found her " spirit was indeed returned to God that gave it." I never saw so beautiful a corpse in my life. Poor comfort to its late inhabitant! I was greatly surprised at her sister. 'There was, in all her behaviour, such an inexpressible mixture of tenderness and resignation. The first time I spoke to her, she said, " All my afflictions are nothing to this. I have lost not only a sister, but a friend. But it is the will of God. Irely on him; and doubt not but he will support me under it."

Sun. April 3, and every day in this great and holy week, we had a sermon and the holy communion. I began learning Spanish, in order to converse with my Jewish parishioners ; some of whom seem nearer the mind that was in Christ than many of those who call him Lord. Being determined, if possible, to put a stop to the proceedings of one in Carolina, who had married several of my parishioners without either banns or license, and declared, he would do so still, I set out in a sloop for Charlestown. I landed there on Thursday, and related the case to Mr. Garden, the bishop of London's commissary, who assured me, he would take care no such irregularity should ve committed for the future. Mr. Garden (to whom I must ever acknowledge myself 36 E REV. J. WESLEY'S JOURNAL. April, 1'737.. indebted for many kind and generous offices) desiring me to preach, did so, on these words of the epistle for the day: " Whatsoever is born of God, overcometh the world." To that plain account of the Christian state which these words naturally led me to give, a man of edu cation and character seriously objected, (what is indeed a great truth, _ " Why, if this be Christianity, a Christian must have more courage than Alexander the Great." We left Charlestown ; but meeting with stormy and con. trary winds, after losing our anchor, and beating out at sea all night, on Thursday, the 21st, we with some difficulty got back into Charlestown harbour. It being the time of their annual visitation, I had the pleasure of meeting with the clergy of South Carolina; among whom, iw the afternoon, there was such a conversation for several hours on 'Christ our Righteousness," as J had not heard at any visitation in England, or hardly on any other occasion.

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

Reflecting on the state I was row in, I could not but observe in a letter to a friend, " How to attain to the being crucified with Christ, I find not, being in a condition I neither desired nor expected in America, in ease, and honcur, and abundance. A strange school for him who has but one business, MupvaZew eavrov apog eugsSerav."" I rejoiced to meet once more with that good soldier of To exercise himself unto godliness. 40 REV. J. WESLEY'S JOURNAL. Aug. 1737. Jesus Christ. August. Spangenberg, with whom, on Monday, August 1+ I began my long-intended journey to.Ebenezer. In the way, I told him, the calm we had so long enjoyed was now drawing to an end ; that hoped he would shortly see was not (as some had told him) a respecter of persons ; but was determined (God being my helper) to behave indifferently to all, rich or poor, friends or enemies. I then asked his advice as to the difficulty I foresaw ; and resolved, by God's grace, to follow it. In the evening, we came to New Ebenezer, where the poor Saltzburghers are settled. The industry of this people is quite surprising. Their sixty huts are neatly and regularly built, and all the little spots. of ground between them improved to the best advantage. One side of the town is a field of Indian corn; on the other are the plantations of severa! private persons; all which together one would scarce think it possible for a handful of people to have done in one year. Wed. Aug. 3. We returned to Savannah. Sunday, 7, I repelled Mrs. Williamson from the holy communion. And Monday, 8, Mr. Recorder, of Savannah, issued out the warrant following : "Georgia. Savannah ss. '© To all Constables, Tithingmen, and others, whom these may concern : You, and each of you, are hereby required to take the body of John Wesley, clerk :

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

The Evening lesson on Tuesday was the eleventh of the Hebrews ; in reading which I was more particularly encouraged by his example, who "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: esteeming the reproach of Christ greater riches than the treasures of Egypt." The Lesson on Wednesday began with these werds: " Wherefore seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and run with patience the race that is set befere us: looking unto Jesus, the author and finisher of our faith , who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God," Heb. xii, 1, 2. In the Thursday lesson were these comfortable words: "I will never leave thee nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me," Heb. xiii, 5, 6. 42 REV. J. WESLEY'S JOURNAL. Aug. 1737. The words of St. James, read on Friday, were, Blessed is the man that endureth temptation :" and those on Saturday, " My brethren, have not the faith of our Lord Jesus Christ, with respect of persons," James ii, 1. I was only Seth lest those who were weak, should "be turned out of the way ;" at least so far as to forsake the public "assembling of themselves together." But I feared where no fear was. God took care of this also. So that on Sunday, the 14th, more were present at the Morning prayers than had been for some months before. Many of them observed those words in the First lesson, "Set Naboth on high among the people; and set two men, sons of Belial, before him, to bear witness against him." Mrs. Williamson swore to and signed an affidavit, insinuating much more than it asserted ; but asserting, that Mr. Wesley had many times proposed marriage to her ; all which proposals she had rejected. Of this I desired a copy; Mr. Causton replied, " Sir, you may have one from any of the newspapers in America."

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

- But am I, therefore, the nearer being a Christian? Not if Jesus Christ be the model of Christianity. I doubt, indeed, I am much nearer that mystery of Satan, which some writers affect to call by that name. So near, that I had probably sunk wholly into it, had not the great mercy of God just now thrown me upon reading St. Cyprian's works. O my soul, come not thou into their secret!" Stand thou in the good old paths. We had a thorough storm, which obliged us to shut all close; the sea breaking over the ship continually. I was at first afraid; but cried to God and was strengthened. Before ten, I lay down: I bless God, without fear. About midnight we were awaked by a confused noise of seas and wind and men's voices, the like to which I had never heard before. The sound of the sea breaking over and against the sides of the ship, I could compare to nothing but large cannon, or American thunder. The rebounding, starting, quivering motion of the ship much resembled what is said of earthquakes. The captain was upon deck in an instant. But his men could not hear what he said. It blew a proper hurricane; which beginning at southwest, then went west, northwest, north, and, in a quarter of an hour, round by the east to the southwest point again. At the same time the sea running (as they term it) mountain high, and that from many different points at once, the ship would not obey the helm; nor indeed could the steersman, through the violent rain, see the compass. So he was 'forced to let her run before the wind, and in half an hour the.stress of the storm was over. About noon the next day it ceased. But first I had resolved, God being my helper, not only to preach it to all, but to apply the word ot God to every single soul in the ship; and if but one, yea, if not one of them will hear, I know " my labour is not in vain."

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

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

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

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

I set out for Oxford with Peter Bohler, where we were kindly received by Mr. Sarney, the only one now remaining here, of many who, at our embarking for America, were used to " take sweet counsei together," and rejoice in " bearing the reproach of Christ." We went to Stanton Harcourt, to Mr. Gambold, and found my old friend recovered from his mystic delusion, and convinced that St. Paul was a better writer than either T'auler or Jacob Behmen. The next day I preached once more at the castle (in Oxford) to a numerous and serious congregation. All this time I conversed much with Peter Bohler, but I understood him not; and least of all when he said, Mi frater, mi frater, excoquenda est ista tua philosophia. ' My brother, my brother, that philosophy of yours must be purged away." I returned to London. On Tuesday I preached at Great St. Helen's, on, " It any man will come after me, let him deny himself, and take up his cross daily, and follow me." I was with the Trustees again, to whom I then gave a short account (and afterward delivered it to them in writing) of the reasons why I left Georgia. I preached at six, at St. Lawrence's ; at ten, in St. Katherine Cree's church; and in the afternoon, at St. John's, Wapping. I believe it pleased God to bless the first sermon most, because it gave most offence ; being indeed an open defiance of that mystery of iniquity which the world calls prudence ; grounded on those words of St. Paul to the Galatians, ' As many as desire to make a fair show in the flesh, they constrain you to be circumcised ; only lest they should suffer persecution for the croys of Christ." Journal I. 5 62 REV. J. WESLEY'S JOURNAL. March, 1738 '7. I tcok coach for Salisbury, and had several opportunities of conversing seriously with my fellow travellers. But endeavouring to mend the wisdom of God by the worldly wisdom of prefacing serious with light conversation, and afterward following that advice of the Mystics, " Leave them to themselves," all I had said was written on the sand. ' Lord, lay not this sin to" my " charge !"

Peter Bohler left London, in order to embark for Caro lina. O what a work hath God begun, since his coming into England! Such a one as shall never come to an end, till heaven and earth pass away. Friday and Saturday I was at Blendon. 'They now "believed our report." O may "the arm of the Lord" be speedily "revealed unto them !" Sun. '7. I preached at St. Lawrence's in the morning ; and afterward at St. Katherine Cree's church. I was enabled to speak strong words at both; and was, therefore, the less surprised at being informed, I was not to preach any more in either of those churches. I preached at Great St. Helen's, to a very numerous congregation, on, " He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ?" My heart was now so enlarged, to declare the love of God, to all that were oppressed by the devil, that I did not wonder in the least, when I was afterward told, " Sir, you must preach here no more." Wed 10. Mr. Stonehouse, vicar of Islington, was convinced ot «" the truth as it is in Jesus." From this time till Saturday, 13, I was sorrowful and very heavy; being neither able to read, nor meditate, nor sing, nor pray, nor do any thing. Yet I was a little refreshed by Peter Bohler's letter which I insert in his own words : CHARISSIME ET SUAVISSIME FRATER, Intentissimo amore te diigo, multtum tui recordans in itinere meo, optando et precando ut quamprimim viscera misericordie crucifiei Jesu Christi, tui gratia jam ante sex mille annos commota, menti tue appareant: ut gustare et tunc videre possis, quam vehementer te Filius Dei amaverit et hucusque amet, et ut sic confidere possis in eo omna tempore, vitamque ejus in te et in carne tud sentire. Cave trbi a peccato incre dulitatis, et si nondum vicisti illud, fac ut proxumo dee illud vincas, per san 68 REV. J. WESLEY'S JOURNAL. May, 1738.

guinem Jesu Christi. Ne differ, queso, credere tuum in Jesum Christum , sed potius promissionum ejus que pertinent ad miserandos peccatores, coram facie ejus benignd sic mentionem fac, ut non aliter possit quam prestare tibi, quod multis alus prestitit. O quam multus, quam magnus, quam ineffabilis, quam mexhaustus, est illius amor! Iile certé jamjam paratus est ad auailium ; et mbhil potest illum offendere nisi incredulitas nostra. Crede igitur. Fratrem tuum Carolum et Hall, nomine meo saluta multiim ; et admonete vos invicem ad credendum, et tune ad ambulandum coram facie Domini axpiBus, et ad pugnéndum contra diabolum et mundum vousws, et ad crucifigendum et conculeandum peccatum omne sub pedibus nostris, quantim nobis datum est per gratiam secundi Adami, cujus vita excedit mortem sans Adami, et cujus gratia antecellit corruptionem et damnationem prioris Adami. Dominus tibi benedicat. Permane in fide, amore, doctrind, communione . sanctorum « et breviter, in omni quod habemus in Novo Federe. Ego sum et maneo, : Tuus indignus Frater, Prerrus Bouurr. In Agris Southamptonianis, Die 8vo Mati, 1738. °

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

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

12. When I met Peter Bohler again, he consented to put the dispute upon the issue which I desired, namely, Scripture and experience. I first consulted the Scripture. Butwhen I set aside the glosses of men, and simply considered the words of God, comparing them together, endeavouring to illustrate the obscure by the plainer passages ; I found they all made against me, and was forced to retreat to my last hold, "that experience would never agree with the literal interpretation of those scriptures. Nor could I therefore allow it to be true, till I found some living witnesses of it." He replied, he could show me such at any time ; if I desired it, the next day. And accordingly, the next day he came again with three others, all of whom testified, of their own personal experience, that a true living faith in Christ is inseparable from a sense of pardon for all past, and freedom from all present, sins. They added with one mouth, that this faith was the gift, the free gift of God; and that he would surely bestow it upon every soul who earnestly and perseveringly sought it. Iwas now throughly convinced ; and by the grace of God I resolved to seek it unto the end, 1. By absolutely renouncing all dependence, in whole or in part, upon my own works or righteousness ; on which I had really grounded my hope of salvation, though I knew it not, from my youth up. 2. By adding to the constant use of all the other means of grace, continual prayer for this very thing, justifying saving faith, a full reliance on the blood of Christ shed for saat ie 74 REV. J. WESLEY'S JOURNAL. May, 1738 me; a trust in him, as my Christ, as my sole justification, sanctification, and redemption.

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

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

We had a convenient lodging assigned us in the house appointed for strangers: and I had now abundant opportunity of observing whether what I had heard was enlarged by the relators, or was neither more nor less than the naked truth. I rejoiced to find Mr. Hermsdorf here, whom I had so often conversed with in Georgia. And there was nothing in his power which he did not do, to make our stay here useful anc agreeable. About eight we went to the public service, at which they frequentlv use other instru = ee ae see 4 Aug. 1738. REV. J. WESLEY'S JOURNAL. ; 83 ments with their organ. They began (as usual) with singing. Then followed the expounding, closed by a second hymn: prayer followed this ; and then a few verses of a third hymn; which concluded the service. At four in the afternoon was a love-feast of the married men, taking their food with gladness and singleness of heart, and with the voice of praise and thanksgiving. , (and so every day at eleven,) I was at the Bible Conference, wherein Mr. Muller, (late master of a great school in Zittau, til he left all to follow Christ,) and several others, read together, as usual, a portion of Scripture in the original. At five was the conference for strangers, when several questions concerning justification were resolyed. 'This evening Christian David came hither. O may God make him a messenger of glad tidings ! On Friday and Saturday (and so every day in the following week) I had much conversation with the most experienced of the brethren, concerning the great work which God had wrought in their souls, purifying them by faith: and with Martin Dober, and the other teachers and elders of the church, concerning the discipline used therein. We went to church at Bertholdsdorf, a Lutheran village about an English mile from Hernhuth. Two large candles stood lighted upon the altar: the Last Supper was painted behind it; the pulpit was placed over it ; and over that a brass image of Christ on the cross.

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.

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

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

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

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

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

" Observing this terrible abuse of preaching Christ given for us, we began to insist more than ever on Christ wing in us. All our exhortations and preaching turned on this: we spoke, we writ, of nothing else. Our constant inquiries were, ' Is Christ formed im you? Have you a new heart? Is your soul renewed in the image of God? Is the whole body of sin destroyed in you? Are you fully assured, beyond all doubt or fear, that you are a child of God? In what manner, and at what moment did you receive that full assurance?' Ifa man could not answer all these questions, we judged he had no true faith. Nor would we permit any to receive the Lord's Supper among us till he could. "Tn this persuasion we were, when I went to Greenland, five years ago. There I had a correspondence by letter with a Danish minister on the head of justification. And it pleased God to show me by him, (though he was by no means a holy man, but openly guilty of gross sins,) that we had now leaned too much to this hand, and were run into another extreme: that Christ im us and Christ for us, ought, indeed, to be both insisted on; but first and principally Christ for us, as being the ground ot all. I now clearly saw, we ought not to insist on any thing we feel any more than any thing we do, as if it were necessary previous to justification, or the remission of sins. I saw that least of all ought we so to insist on the full assurance of faith, or the destruction of the body of sin, and the extinction of all its motions, as to exclude those who had not attained this from the Lord's table, or to deny that they had any faith at all. I plainly perceived, this full assurance was a distinct gift from justifying faith, and often not given till long after it; and that justification does not imply that sin should not sé in us, but only that it should not conquer.

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

"In this state I was when I came to Hernhuth, about fourteen years - ago. And every day for a full year, from morning to night, I groaned under this unbelief. Yet I prayed continually, unbelieving as I was; particularly one Sunday, when being in the church of Bertholdsdorf, and quite weary of hearing so much of Him whose very being I did not believe, I vehemently said, 'O God, if thou be a God, thou must manifest thyself, or I cannot believe it.' In walking home I thought of an expression of Pastor Rothe's, ' Only suppose these things are so: suppose there be a God.' I said to myself, ' Well, I will, I do suppose it.' Immediately I felt astrange sweetness in my soul, which increased every moment till the next morning: and from that time, if all the men upon earth, and all the devils in hell, had joined in denying it, I could not have doubted the being of God, no, not for one moment. This first sweetness lasted for six weeks, without any intermission. "T then fell into doubts of another kind. I believed in God; but not in Christ. I opened my heart to Martin Doéber, who used many arguments with me, but in vain. For above four years I found no rest, by reason of this unbelief; till one day, as I was sitting in my house, despairing of any relief, those words shot into me, 'God was in Christ, reconciling the world to himself.' I thought, 'Then God and Christ are one.' Immediately my heart was filled with joy ; and much more at the remembrance of these words which I now felt I did believe : 'The Word was with God, and the Word was God. And the Word was made flesh, and dwel among us.'

"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

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

"Thus it was with me. I led a good life from a child: and this was the great hinderance to my coming to Christ. For, abounding in good works, and diligently using all the means of grace, 1 persuaded myself for thirteen or fourteen years, that all was well, and I could not fail of salvation. And yet, I cannot say my soul was at rest, even till the time when God showed me clearly, that my heart was as corrupt, notwithstanding all my good works, as that of an adulterer or murderer. Then my self dependence withered away. I wantod a Saviour and fled naked o him. And in him I found true rest to my soul; being fully assured that all my sins were forgiven. Yet I cannot tell the hour or day when first received that full assurance. For it was not given me at first, neither at once; but grew up in me by degrees. But from the time it wag confirmed in me, I never lost it; having never since doubted, no, not for a.moment." What Wensext Neusser said was as follows : " From a child I had many fits of seriousness, and was often uneasy at my sins: this uneasiness was much increased about fifteen years since by the preaching of Journal I. 7 © 94 REV. J. WESLEY'S JOURNAL. Aug. 1738. Christian David. I thought the way to get ease, was, to go and live among the Lutherans, whom I supposed to be all good Christians. But I soon found they, as well as the Papists, were carnal, worldly-minded men. About thirteen years ago I came from among them to Hernhuth ; but was still as uneasy as before: which I do not wonder at now; (though I did then ;) for all this time, though I saw clearly I could not be saved but by the death of Christ, yet I did not trust in that only for salvation ; but depended on my own righteousness also, as the joint condition of my acceptance.

After I was settled here, seeing the great diversity of sects wherewith we were surrounded, I began to doubt whether any religion was true. For half a year these doubts perplexed me greatly; and I was often just on the point of casting off all religion, and returning to the world. The fear of doing this threw me into a deeper concern than ever I had been in before. Nor could I find how to escape; for the more I struggled, the more I was entangled. I often reflected on my former course of life, as more desirable than this: and one day, in the bitterness of my soul, besought our blessed Saviour at least to restore me to that state which I was in before I left Moravia. In that moment he manifested himself to me, so that I could lay hoid on him as my Saviour, and showed me, it is only the blood of Christ which cleanseth us from all sin. This was ten years since; and from that hour I have not had one doubt of my acceptance. Yet I have not any transports of joy: nor had I when he thus revealed himself unto me: only I well remember, that manifestation of himself was like a cool, refreshing wind, to one that is fainting away with sultry heat. And ever since my soul has been sweetly at rest, desiring no other portion in earth or heaven."

"T was awakened," said Hantz Nrusser, "by my grandfather, when a child, and by him carefully instructed in the New Testament. I married young ; and being from that time weak and sickly, was the more earnest to work out my salvation; and nineteen or twenty years ago, I had a strong confidence in our Saviour, and was continually warning others against trusting in themselves, in their own righteousness or good works. Yet I was not free from it myself. I did not trust in him only for acceptance with God. And hence it was, that not building on the right foundation, the blood and righteousness of Christ alone, I could not gain a full victory over my sins, but sometimes conquered them, and sometimes was conquered by them. And therefore I had nota full or constant peace, though I was commonly easy, and hoping for mercy. Sixteen years ago (on Saturday next) I came to my brother Augustine at Hernhuth. There was then only one little house here. Here I continued eight years in much the same state, thinking I trusted in Christ alone; but indeed trusting partly in his, and partly in my own righteousness. I was walking one day in this little wood, when God discovered my heart to me. I saw I had till that hour trusted in my own righteousness, and, at the same time, that I had no righteousness at ails; being altogether corrupt and abominable, and fit only for the fire of hell. At this sight I fell into bitter grief, and a horrible dread overwhelmed me; expecting nothing (as I saw I deserved nothing else) but to be swallowed up in a moment. In that moment I beheld the Lamb of God, taking away my sins. And from that time I have had redemption through his blood, and full assurance of it. Ihave that peace in him which never fails, and which admits of no doubt or fear. Indeed I am but a little one in Christ; therefore I can receive as yet but little of him. But from his fulness I have enough; and I praise him, and am satisfied." In the three or four following days, 1 had an opportunity of talking with Zacharias Neusser, (cousin to Hantz,) David Schneider, Chris- _ Aug. 1738. REV. J. WESLEY'S JOURNAL. 95

toph. Demuth, Arvid Gradin, (now at Constantinople,) and several others of the most experienced brethren. I believe no preface is needful to the account they gave of God's dealings with their souls; which, I doubt not, will stir up many, through his grace, to " glorify their Father which is in heaven." "J was born," said Zacuarias Nevusser, "on the borders of Moravia ; and was first awakened by my cousin Wensel, who soon after carried me to hear Mr. Steinmetz, a Lutheran minister, about thirty English miles off. Iwas utterly astonished. The next week I went again: :after which, going to him in private, I opened my heart, and told him all my doubts; those especially concerning Popery. He offered to receive me into communion with him, which I gladly accepted of; and in a short time after, I received the Lord's Supper from his hands. While I was receiving, I felt Christ had died for me. I knew I was reconciled to God. And all the day I was overwhelmed with joy; having those words continually on my mind, ' This day is salvation come to my house: I also am a son of Abraham.' This joy I had continually for a year and a half, and my heart was full of love to Christ. " After this I had thoughts of leaving Moravia. I was convinced it would be better for my soul. Yet I would not do it, because I got more money here than I could elsewhere. When I reflected on this, I said to myself, 'This is mere covetousness. But if I am covetous, I am not a child of God.' Hence I fell into deep perplexity, nor could I find any way to escape out of it. In this slavery and misery I was for five years ; at the end of which I fell sick. In my sickness my heart was set at liberty, and peace returned to my soul. I now prayed earnestly to God ' to restore my health, that I might leave Moravia. He did restore it, and

I immediately removed to Hernhuth. After I had been here a quarter of a year, the Count preached one day, upon the nature of sanctification. I found I had not experienced what he described, and was greatly terrified. I went to my cousin Wensel, who advised me to read over the third, fourth, and fifth chapters of the Epistle to the Romans. I did so. I had read them a hundred times before, yet now they appeared quite new, and gave me such a sight of God's justifying the ungodly, as I never had before. On Sunday I went to church at Bertholdsdorf; and whiie we were singing those words, Wir glauben auch in Jesum Christ, ' We believe also in Jesus Christ, I clearly saw him as my Saviour. 1 wanted immediately to be alone, and to pour out my heart before him. My soul was filled with thankfulness; and with a still, soft, quiet joy, such as it is impossible to express. I had full assurance that 'my Beloved' was ' mine, and I' was ' his ;' which has never ceased to this day. I see by a clear light what is pleasing to him, and I do it continually in love. I receive daily from him peace and joy ; and I have nothing to do but to praise him." The most material part of Davin ScuNneIpER's account was this : Both my father and mother feared God, and carefully instructed me n the Holy Scriptures. I was, from a child, earnestly desirous to follow their instructions, and more so after my father's death. Yet as I grew up, many sins got the dominion over me; of which God began to give me a sense, by the preaching of Pastor Steinmetz; who, speaking one day of drunkenness, to which I was then addicted, I was so grieved and ashamed, that for several days I could not bear to look any one in the face. It pleased God afterward to give me, though not all at once, a sense of my other both outward and inward sins. And before the time of my coming out of Moravia, I knew that my sins were forgiven. Yet I cannot fix or any particular time when I knew this first. For I did not clearly know if ut once: God having always done every thing in my soul by degrees.

At length I broke loose, and came to Hernhuth, which was about three years ago. Finding I could scarce subsist my family here by hard labour, whereas at Sorau all things were provided for me, I grew very uneasy. The more uneasy I was, the more my brethren refrained from my company ;" (this was cruel and unchristian ;) " so that in a short time I was left quite alone. Then I was in deep distress indeed. Sin revived and almost got the mastery over me. I tried all ways, but found no help. In this miserable state I was about a year ago, when the brethren cast lots concerning me, and were thereby directed to admit me to the Lord's table. And from that hour my soul received comfort, and I was more and more assured that I had an Advocate with the Father, and that I was fully reconciled to God by his blood." Curistorn. DemurnH spoke to this effect: '' My father was a pious man from his youth. He carefully instructed all his children. I was about fifteen when he died. A little before he died, having been all his life-time under the law, he received at once remission of sins, and the full witness of the Spirit. He called us to him, and said, 'My dear children, let your whole trust be in the blood of Christ. Seek salvation in this, and in this alone, and he will show you the same mercy he has to me. Yea, and he will show it to many of your relations and acquaintance, when his time is come.' " From this time till I was twenty-seven years old, I was more and more zealous in seeking Christ. I then removed into Silesia, and married. A

after was licensed to preach. But at twenty-two, meeting with Arndt's 'True Christianity,' I found I myself was not a Christian. Immediately I left off preaching, and betook myself wholly to philosophy. This stifled all my convictions for some years; but when I was about twentyseven, they revived, and continued the year after, when I was desired to be domestic tutor to the children of the secretary of state. I now felt I was ' carnal, sold under sin,' and continually struggled to burst the bonds, till (being about thirty-one years old) I was unawares entangled in much worldly business. This cooled me in my pursuit of holiness; yet for a year and a half my. heart was never at peace. Being then in a bookseller's shop, I saw the account of the Church at Hernhuth. I did not think there could be any such place, and asked the bookseller if that was areal account. His answer, 'that it was no more than the plain truth,' threw me into deep thought and fervent prayer, that God would bring me to that place. I went to the secretary and told him I did not design to stay at Upsal, having a desire to travel. He said, he had a desire his son should travel; and was glad of an opportunity to send him with me. I was grieved, but knew not how to refuse any thing to my patron and benefactor. Accordingly we left Upsal together, and, after a year spent in several parts of Germany, went through Holland into France, and so to Paris, where we spent another year. But I was more and more uneasy, till I could be disengaged from my charge, that I might retire to Hernhuth. In our return from France, my pupil's elder brother returning from Italy met us at Leipsig. I immediately writ to his father, and having obtained his consent, delivered him into his hands. April 23, 1738, (N.S.) I came hither. Here I was in another world. I desired nothiug but to be cleansed inwardly and outwardly from sin, by the blood of Jesus Christ. I found all here laying the same foundation. Therefore, though I did not think with them in all points of doctrine, I waived these, and singly pursued reconciliation with God through Christ.

On the 22d of May last, I could think of nothing but, 'He that believeth hath everlasting life.' But I was afraid of deceiving myself, and continually prayed I might not build without a foundation. Yet I hada sweet, settled peace, and for five days this Scripture was always in my thoughts. On the 28th those words of our Lord were strongly impressed upon me, 'If ye, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Ghost to them that ask him?' At the same time I was incessantly carried out to ask, . that he would give me the witness of his Spivt. On the 29th I had what I asked of him, namely, the Anpopopia aisewe which is, " Requies in sanguine Christi. Firma fiducia in Deum, et persuasio de gratia divina ; tranquillitas mentis summa, atque serenitas et pax ; cum sentia onmis desiderit carnalis, et cessatione peccatorum etiam internorum. Verbo, cor quod dniea instar maris turbulenti agitabatur, in summa fuit requie, instar maris serent et tranquillr. "« Repose in the blood of Christ. A firm confidence in God, and persuasion of his favour; serene peace and steadfast tranquillity of mind, with a deliverance from every fleshly desire, and from every outward and inward sin. Ina word, my heart, which before was tossed like a troubled sea, was still and quiet, and in a sweet calm.'" In the present discipline of the Church of Hernhuth, all which is alterable at the discretion of the superiors, may be observed, I. The officers of it. II. The division of the people. Ill. The conferences, lectures, and government of the children. IV. The order of divine service. - Aug. 1738. REV. J. WESLEY'S JOURNAL. 99

An Extract of the Constitution of the Church of the Moravian Brethren at Hernhuth, laid before the Theological Order at Wirtemberg, in the Year "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.

"6. Toward magistrates, whether of a superior or inferior rank, we bear the greatest reverence. We cheerfully submit to their laws; and even when many of us have been spoiled of their goods, driven out of their houses, and every way oppressed by them, yet they resisted them not, neither opening their mouths, nor lifting up their hands, against them. n all things which do not immediately concern the inward, spiritual king- Aug. 1738. REV. J. WESLEY'S JOURNAL. 101 dom of Christ, we simply, and without contradicting, obey the higher powers. But with regard to conscience, the liberty of this we cannot suffer to be any way limited or infringed. And to this head we refer whatever directly or in itself tends to hinder the salvation of souls; or, whatsoever things Christ and his holy Apostles (who, we know, meddled not with outward wordly things) took charge of, and performed, as necessary for the constituting and well ordering of his church. In these things we acknowledge no head but Christ; and are determined, God being our helper, to give up, not only our goods, (as we did before,) but life itself, rather than this liberty which God hath given us. "7. As it behoves all Christians not to be slothful in business, but diligently to atteud the works of their calling; there are persons chosen by the Church to superintend all those who are employed in outward business. And by this means also, many things are prevented which might otherwise be an occasion of offence. "8. We have also censors and monitors. In those, experience and perspicacity ; in these, wisdom and modesty are chiefly required. The censors signify what they observe (and they observe the smallest things) either to the deacons or monitors. Some monitors there are whom all know to be such; others who are secretly appointed; and who, if need leah may freely admonish, in the love of Christ, even the rulers of the ureh.

"9, The Church is so divided, that first the husbands, then the wives, then the widows, then the maids, then the young men, then the boys, then the girls, and lastly the little children, are in so many distinct classes ; each of wnich is daily visited, the married men by a married man, the wives by a wife, and so of the rest. These larger are also (now) divided into near ninety smaller classes or bands, over each of which one presides who is of the greatest experience. All these leaders meet the senior every week, and lay open to him and to the Lord, whatsoever hinders or furthers the work of God, in the souls committed to their charge. "10. In the year 1727, four-and-twenty men, and as many women, agreed that each of them would spend an hour in every day, in praying to God for his blessing on his people: and for this purpose both the men and the women chose a place where any of their own sex, who were in distress, might be present with them. 'The same number of unmarried women, of unmarried men, of boys, and of girls, were afterward, at their desire, added to them; who pour out their souls before God, not only for their own brethren, but also for other churches and persons, that have desired to be mentioned in their prayers. And this perpetual intercession has never ceased day or night since its first beginning. "11. And as the members of the Church are divided according to their respective states and sexes, so they are also with regard to their proficiency in the knowledge of God. Some are dead, some quickened by the Spirit of God: of these, some again are untractable, some diligent, some zealous, burning with their first love: some babes, and some young men. Those who are still dead, are visited every day. And of the babes in Christ especial care is taken also; that they may be daily inspected, and assisted to grow in grace, and in the knowledge of our Lord Jesus.

"12. In the Orphan house, about seventy children are brought up separate, according to their sex: beside which, several experienced persons are appointed to consult with the parents, touching the education of the other children. In teaching them Christianity, we make use of Luther's Catechism, and study the amending their wills as well as their This work all the married brethren and sisters, as well as all the unmarried, gerform in their turns. 102 REV. J. WESLEY'S JOURNAL. Aug. 1738 understanding; finding by experience, that when their will is moved, they often learn more in a few hours, than otherwise in many months. Our little children we instruct chiefly by hymns; whereby we find the most important truths most successfully insinuated into their minds. "13. We highly reverence marriage, as greatly conducive to the kingdom of Christ. But neither our young men nor women enter into it till they assuredly know they are married to Christ. When any knowitis _ the will of God that they should change their state, both the man and woman are placed, for a time, with some married persons, who instruct them how to behave, so that their married life may be pleasing to God. Then their design is laid before the whole Church, and after about fourteen days they are solemnly joined, though not otherwise habited than they are at other times. Ifthey make any entertainment (which is not always,) they invite only a few intimate friends, by whose faithful admonitions they may be the better prepared to bear their cross and fight the good fight of faith. Ifany woman is with child, not ony especial mention is made of her in the public prayers, but she is also exhorted in private wholly to give herself up into the hands of her faithful Creator. As soon as a child is born, prayer is made for it; and if it may be, it is baptized in the presence of the whole Church. Before it is weaned, it is brought into the assembly on the Lord's days.

JOURNAL. No. III. Saturpay, August 12, 1738. About seven in the evening we came to Neu-Kirche, a town about twenty-four miles from Hernhuth. Mr. Schneider (the minister of it, who had desired us to take his house in our way) was not at home: but we found one Mr. Mancetius there, the minister of a neighbouring town, who walked with us in the morning ten miles to Hauswalde, where he lived. He told us that the Lutherans, as well as the Papists, were irreconcilable enemies to the brethren of Hernhuth: that the generality of the Lutheran clergy were as bitter against them as the Jesuits themselves: that none of his neighbours durst go thither, (unless by stealth,) being sure of suffering for it if discovered: that to prevent any of Hernhuth from coming to them, the elector had forbid, under a severe penalty, any number of persons, exceeding three, to meet together on a religious account: and that he himself, for having a little society in his own parish, had been summoned to appear before the consistory at Dresden. Yea, let the "kings of the earth stand up, and the rulers take counsel together against the Lord and against his Anointed! He that sitteth in heaven shall laugh them to scorn; the Lord shall have them in derision."

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. 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. We visited the schools there ; the rise of which (as we were informed) was occasioned thus :

In the afternoon we came io Mentz, and agreed for our passage to Célen, by water, for a florin per head ; which was but half what we gave before, though, it seems, twice as much as we ought to have given. We spent half an hour in the great church, a huge heap of irregular building ; full of altars, adorned (or loaded rather) with abundance of gold and silver. In going out we observed a paper on the door, which was of so extraordinary a nature, that I ' thought it would not be labour lost to transcribe it. The words were as follow : Vollkommener Ablass fur die arme Seelen im Feg-feur. Seine Pabliche Heiligkeit, Clemens der XIIte, haben in diesem jahr 1738, den 7 Augusti, die pfarr kirche des Sanctt Christophori in Mentz gnddigsten privilegirt, dass ein jeder Priester, so wohl secular als regularischen stands, der am aller seelen-tag, wie auch an einem jedem tag in derselben octaw; so dann am zwiein vom ordinario tdgen einer jeden woch das jahr hindurch, fur die seel eine Christglaubigen verstorbenen an zum altar mess lessen wird, jedesmahl eine seel aus dem fegfeur erlosen konne. "A full Release for the poor Souls in Purgatory. "' His Papal Holiness, Clement the XIIth, hath this year, 1738, on the 7th of August, most graciously privileged the cathedral church of St. Christopher, in Mentz; so that every priest, as well secular as regular. who will read mass at an altar for the soul of a Christian ete "Sept. 1738. REV. J. WESLEY'S JOURNAL. 109 departed, on any holiday, or on any day within the octave thereof, or on two extraordinary days, to be appointed by the ordinary, of any week in the year, may each time deliver a soul out of the fire of Purgatory."

Now I desire to know, whether any Romanist of common sense can either defend or approve of this? At eight we took boat; and on Saturday, September 2, about eleven, came to Colen; which we left at one, and between seven and eight reached a village, an hour short of Neus. Here we overtook a large number of Switzers, men, women, and children, singing, dancing, and making merry, being all going to make their fortunes in Georgia. Looking upon them as delivered into my hands by God, I plainly told them what manner of place it was. Jf they now leap into the fire with open eyes, their blood is on their own head. Before noon we came to Cleve, and to Nimwegen in the evening. The next night we lay at a little village near Tiel; which leaving early in the morning, we walked by the side of many pleasant orchards, and in the afternoon came to Ysselstein. We stayed only one night with the brethren, (in the new house, called Herndyke, an English mile from the town,) and hasting forward, came the next afternoon to Dr. Koker's at Rotterdam. I cannot but acknowledge the civility of this friendly man, all the time we stayed in his house. In the morning, Friday, the 8th, we went to the English Episcopal church, which is a large, handsome, convenient building. The minister read prayers seriously and distinctly, to a small, well behaved congregation. Being informed our ship was to sail the next day, (Saturday,) we took leave of our gonerous friend, and went to an inn close to the quay, that we might be ready when called to go aboard. Having waited till past four in the afternoon, we stepped into the Jews' synagogue, which lies near the water side. I do not wonder that so many Jews (especially those who have any reflection) utterly abjure all religion. My spirit was moved within me, at that horrid, senseless pageantry, that mockery of God, which they called public worship. Lord, do not thou yet " cast off thy people!" But in Abraham's " Seed" let them also " be blessed !"

"Examine yourselves whether ye be in the faith.' Now the surest test whereby we can examine ourselves, whether we be indeed in the faith, is that given by St. Paul: "If any man be in Christ, he is a new creature: old things are passed away ; behold, all things are become new." First: His Judgments are new: His judgment of himself, of happiness, of holiness. He judges himself to be altogether fallen short of the glorious ' image of God. To have no good thing abiding in him; but all that is corrupt and abominable: in a word; to be wholly earthly, sensual, and devilish ; a motley mixture of beast and devil. Thus, by the grace of God in Christ, I judge of myself. Therefore Iam, in this respect, a new creature. Again: His judgment concerning happiness is new. He would as soon expect to dig it out of the earth, as to find it in riches, honour, pleasure, (so -alled,) or indeed in the enjoyment of any creature: he knows there can be no happiness on earth, but in the enjoyment of God, and in the foretaste of those "rivers of pleasure which flow at his right hand for evermore." Thus, by the grace of God in Christ, I judge of happiness. Therefore I am, in this respect, a new creature. Yet again: His judgment concerning holiness is new. He no longer judges it to be an outward thing: to consist either in doing no harm, in doing good, or in using the ordinances of God. He sees it is the life of God in the soul; the image of God fresh stamped on the heart; an entire renewal of the mind in every temper and thought, after the likeness of him that created it. Thus, by the grace of God in Christ, I judge of holiness. Therefore Iam, in this respect, a new creature.

Secondly: His Designs are new. It is the design of his life, not to heap up treasures upon earth, not to gain the praise of men, not to indulge the desires of the flesh, the desire of the eye, or the pride of life; but to regain the image of God; to have the life of God again planted in his soul ; and to be " renewed after his likeness, in righteousness and true holiness." This, by the grace of God in Christ, is the design of my life. Therefore I am, in this respect, a new creature. : ay ee Van BMA rss REV. J. WESLEY'S JOURNAL. Oct. 1738, Thirdly : His Desires are new; and, indeed, the whole train of his pas sions and inclinations. They are no longer fixed on earthly things. They are now set on the things of heaven. His love, and joy, and hope, his sorrow, and fear, have all respect to things above. They all point heavenward. Where his treasure is, there is his heart also. I dare not say I am a new creature in this respect. For other desires often arise in my heart; but they do not reign. I put them all under my feet, "through Christ which strengtheneth me." Therefore I believe he is creating me anew in this also; and that he has begun, though not finished, his work. Fourthty: His Conversation isnew. It is always "seasoned with salt," and fit to "' minister grace to the hearers." So is mine, by the grace of God in Christ. Therefore in this respect, I am a new creature.

Fifthly: His Actions arenew. The tenor of his life singly points at the glory of God. All his substance and time are devoted thereto. Whether he eats or drinks, or whatever he does, it either springs from, or leads to, the love of God and man. Such, by the grace of God in Christ, is the tenor of my life. Therefore, in this respect, I am a new creature. But St. Paul tells us elsewhere, that "the fruit of the Spirit is love, peace, joy, long-suffering, gentleness, meekness, temperance." Now although, by the grace of God in Christ, I find a measure of some of these in myself; namely, of peace, long-suffering, gentleness, meekness, temperance; yet others I find not. I cannot find in myself the love of God, or of Christ. Hence my deadness and wanderings in public prayer: hence it is, that even in the holy communion I have frequently no more than a cold attention. Again: have not that joy in the Holy Ghost; no settled, lasting joy. Nor have I such a peace as excludes the possibility either of fear or doubt. When holy men have told me I had no faith, I have often doubted whether I had or no. Andthose doubts have made me very uneasy, till I was relieved by prayer and the Holy Scriptures. Yet, upon the whole, although I have not yet that joy in the Holy Ghost, nor the full assurance of faith, much less am I, in the full sense of the words, "in Christ a new creature." I nevertheless trust that Ihave a measure of faith, and am "accepted in the Beloved:" I trust, "the hand-writing that was against me is blotted out;" and that I am "reconciled to God" through his Son. .

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

114 REV, J. WESLEY'S JOURNAL. Dec. 1738. I was troubled. I begged of God an answer of peace; and opened on those words, "' As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God." I was asking, in the evening, that God would fulfil all his promises in my soul, when I opened my Testament on those words, "' My hour is not yet come." Sun. Dec. 3. I began reading prayers at Bocardo, (the city prison,) which had been long discontinued. In the afternoon, J received a letter, earnestly desiring me to publish my account of Georgia; and another, as earnestly dissuading me from it, " because it would bring much trouble upon me." I consulted God in his word, and received two answers; the first, Ezek. xxxiii, 2-6: The other, " Thou therefore endure hardship, as a good soldier of Jesus Christ." I began reading prayers, and preaching, in Gloucestergreen workhouse ; and on Thursday, in that belonging to St. Thomas': parish. On both days I preached at the Castle. At St. 'Thomas's was a young woman, raving mad, screaming and tormenting herself continually. I had a strong desire to speak to her. The moment I began, she was still. The tears ran down her cheeks all the time I was telling her, "Jesus of Nazareth is able and willing to deliver you." O where is faith upon earth? Why are these poor wretches left under the open bondage of Satan? Jesus, Master! Give thou medicine to heal their sickness; and deliver those who are row also vexed with unclean spirits! About this time, being desirous to know how the work of God went on among our brethren at London, I wrote to many of them concerning the state of their souls. One or two of their answers I have subjoined.

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

'My MOST DEAR AND HONOURED FATHER IN Curist, In the twentieth year of my age, 1737, God was pleased to open my eyes, and to let me see that I did not live as became a child of God. I found my sins were great, (though I was what they call a sober person,) and that God kept an account of them all. However, I thought if I repented, and led a good life, God would accept me. AndsoI went on for about halfa year, and had sometimes great joy. But last winter, I began to find, that whatever I did, was nothing; and the enemy of souls laid so many things to my charge, that sometimes I despaired of heaven. I continued in great doubts and fears till April 9, when I went out of town. Here, for a time, f was greatly transported in seeing the glorious works of God: but in about three weeks I was violently assaulted again. God then offered a Saviour to me; but my self righteousness kept me from laying hold on him. On Whitsunday I went to receive the blessed sacrament; but with a heart as hard as a stone. Heavy laden I was indeed, when God was pleased to let me see a crucified Saviour. I saw there was a fountain opened in his side for me to wash in and be clean. But alas! JI was afraid to venture, fearing I should be too presumptuous. And I know I at that time refused the atonement which I might then have had. Yet I received great comfort. But in about nine days' time, my joy went out, as a lamp does for want of oil, and I fell into my old state. Yet I was not without hope; for ever after that time I could not despair of salvation: I had so clear a sight of the fountain opened in the side of our Lord. But still when J thought of death, or the day of judgment, it was a great terror to me. And yet I was afraid to venture to lay all my sins upon Christ.

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

"July 5. She went. That night I went into the garden, and considering what she had told me, I saw Him by faith, whose eyes are as a flame of fire; him who justifieth the ungodly. I told him, I was ungodly, and it was for me that he died. His blood did I plead with great faith, to blot out the hand-writing that was against me. I told my Saviour, that he had promised to give rest to all that were heavy laden. 'This promise I claimed, and I saw him by faith, stand condemned before God in my stead. I saw the fountain opened in his side. I found, as I hungered, he fed me: as my soul thirsted, he gave me out of that fountain to drink. And so strong was my faith, that if I had had all the sins of the world laid upon me, I krew and was sure one drop of his blood was sufficient to atone for all. Well, I clave unto him, and he did wash me in his blood. He hath presented me to his Father and my Father, to his God and my God, a pure, spotless virgin, as,if I had never committed any sin. It is on Jesus I stand, the Saviour of sinners. It is he that hath loved me and given himself for me. I cleave unto him as my surety, and he is bound to pay God the debt. While I stand on this rock, I am sure the gates of hell cannot prevail against me. It is by faith that I am justified, and have peace with God through him. His blood has made reconcilia tion to God for me. It is by faith I have received the atonement. It is by faith that I have the Son of God, and the Spirit of Christ, dwelling in me: and what then shall separate me from the love of God which is in Christ Jesus my Lord? 116 REV. J. WESLEY'S JOURNAL. Dec. 1738

"TIT. Are my desires new? Not all. Some are new, some old. My desires are like my designs. My great desire is to have 'Christ formed in my heart by faith.' But little desires are daily stealing into my soul. And'so my great hopes and fears have respect to God. But a thousand little ones creep in between them. Again, my desires, passions, and inclinations in general are mixed: having something of Christ, and some thing of earth. I love you, for instance. But my love is only partly spiritual, and partly natural. Something of my own cleaves to that which is of God. Nor canI divide the earthly part from the heavenly." I preached in the afternoon at Islington: in the evening at St. Swithin's, for the last time. Sunday, 24, I preached at Great St. Bartholomew's in the morning, and at Islington in the afternoon; where we had the blessed sacrament every day this week, and were comforted on every side. '7. I preached at Basingshaw church; Sunday, 31, to many thousands, in St. George's, Spitalfields. And toa yet more crowded congregation at Whitechapel, in the afternoon, I declared those glad tidings, (O that they would know the things which make for their peace !) "I will heal their backsliding : I will love them freely." Mon. Jan. 1, 1739. Mr. Hall, Kinchin, Ingham, Whitefield, Hutchins, and my brother Charles, were present at our love-feast in Fetter-lane, with about sixty of our brethren. About three in the morning, as we were continuing instant in prayer, the power of God came mightily upon us, insomuch that many cried out for exceeding joy, and many fell to the ground. As soon as we were recovered a little from that awe and amazement at the presence of his Majesty, we broke out with one voice, ' We praise thee, O God; we acknowledge thee to be the Lord." One who had had the form of godliness many years, wrote the following reflections :

"My friends affirm I am mad, because I said I was not a Christian a year ago. I affirm, I am not a Christian now. Indeed, what I might have been I know not, had I been faithful to the grace then given, when expecting nothing less, I received such a sense of the forgiveness of my sins, as till thenI never knew. But that Iam not a Christian at this day, I as assuredly know, as that Jesus is the Christ. For a Christian is one who has the fruits of the Spirit of Christ, which (to mention no more) are love, peace, joy. But these Ihave not. I have not any love of God. I do not love either the Father or the Son. Do you ask, how doI know whether I love God, I answer by another question, ' How do you know, whether you love me?? Why, as you know, whether you are hot or cold. You feel' this moment, that you do or do notlove me. And I feel this moment, I do not love God; which therefore I know, because I feel it. There is no word more proper, more clear, or more strong. " And I know it also by St. John's plain rule, 'If any man love the lls REV. Js WESLEY'S JOURNAL. Jan. 1739. world, the love of the Father is not in him. For I love the world. I desire the things of the world, some or other of them, and have done all my life. I have always placed some part of my happiness in some or other of the things that are seen. Particularly in meat and drink, and in the company of those I loved. For many years I have been, yea, and still am, hankering after a happiness, in loving, and 'being loved by one or another. And in these I have 'from time to time taken more pleasure than in God. Again, joy in the Holy Ghost I have not. I have now and then some starts of joy in God: but it is not that joy. For it is not abiding. Neither is it greater than I have had on some worldly occasions. So that I can in no wise be said to ' rejoice evermore ;' much less to ' rejoice with joy unspeakable and full of glory.'

"Yet again; I have not 'the peace of God ;' that peace, peculiarly so called. The peace I have may be accounted for on natural principles. I have health, strength, friends, a competent fortune, and a composed, cheerful temper. Who would not have a sort of peace in such circumstances? But I have none which can with any propriety be called, a 'peace which passeth all understanding.' From hence I conclude, (and let all the saints of the world hear, that whereinsoever they boast, they may be found even as I,) though I have given, and do give all my goods to feed the poor, Iam not a Christian. Though I have endured hardship, though I have in all things denied myself and taken up my cross, I am _ nota Christian. My works are nothing, my sufferings are nothing; I have not the fruits of the Spirit of Christ. Though I have constantly used all the means of grace for twenty years, I am nota Christian." I preached at Basingshaw church. Saturday, 13, I expounded to a large company at Beach Lane. Sunday, 14, after preaching at Islington, I expounded twice at Mr. Sims's, in the Minories. I was with two persons, whe I doubt are properly enthusiasts. For, first, they think to attain the end without the means ; which is enthusiam, properly so called. Again, they think themselves inspired by God, and are not. But false, imaginary inspiration is enthusiasm. That theirs is only imaginary inspiration appears hence, it contradicts the Law and the Testimony.

Sun. Feb. 4. I preached at St. Giles's, on, "¢ Whosoever believeth on me, out of his belly shall flow rivers of living water." How was the power of God present with us! I am content to preach here no more. A note was given me at Wapping, in nearly these words : - ' Srr, Your prayers are desired for a child that is lunatic, and sore vexed day and night, that our Lord would be pleased to heal him, as he did those in the days of his flesh, and that he would give his parents faith and patience till his time is come." I received the following note : "' Srr, I return you hearty thanks for your prayers on Friday for my tortured son. He grows worse and worse; I hope, the nearer deliverance: I beg your prayers still to our Redeemer, who will cure him, or give us patience to bear the rod, hoping it is dipped in the blood of the Lamb. " Sir, he 's taken with grievous weeping, his heart beating as if it would beat through his ribs, he swells ready to burst, sweats great drops, runs about beating and tearing himself. He bites and pinches me, so that I 120 REV. J. WESLEY'S JOURNAL. March, 1739. carry his marks always on me. He lays his hands on the fire, and sticks pins in his flesh. Thus he has been these five years. He is in his eleventh _ year, a wonder of affliction: I hope, of mer Pe also; and that I shall yet praise him who is my Redeemer and my Go " A few of us prayed with him; and from that time (as his parents since informed us) he had more rest (although not a full deliverance) than he had had for two years before. I was desired to preach at Sir George Wheler's chapel, in Spitalfields, morning and afternoon. I did so in the morning, but was not suffered to conclude my subject (as I had designed) in the afternoon ; a good remembrance, that I should, if possible, declare, at every time, the whole counsel of God. I preached in the morning to a numerous congregation, at St. Katherine's, near the Tower; at Islington in the afternoon. Many here were, as usual, deeply offended. But the counsel of the Lord it shall stand.

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

""5. However, when two ways of life are proposed, I would choose to consider first, Which have I reason to believe will be best for my own soul? Will most forward me in holiness? By holiness meaning, not fasting, (as you seem to suppose,) or bodily austerities; but the mind that was in Christ: a renewal of soul in the image of God. And I believe the state wherein I am will most forward me in this, because of the peculiar advantages I now enjoy. "6. The first of these is, daily converse with my friends. I know no other place under heaven, where I can have some always at hand, of the same judgment, and engaged in the same studies; persons who are awakened into a full conviction, that they have but one work to do upon earth; who see at a distance what that one work is, even the recovery of a single eye and a clean heart; who, in order to this, have, according to their power, absolutely devoted themselves to God, and follow after their Lord, denying themselves, and taking up their cross daily. To have even a small number of such friends constantly watching over my soul, and administering, as need is, reproof or advice with all plainness and gentleness, is a blessing I know not where to find in any other part of the kingdom. "7. Another blessing which I enjoy here in a greater degree than I could expect elsewhere, is retirement. I have not only as much, but as little company asI please. Trifling visitants I have none. No one takes it into his head to come within my doors unless I desire him, or he has business with me. And even then, as soon as his business is done, he immediately goes away. "8. Both these blessings are greatly endeared to me when I spend but one week out of this place. The far greatest part of the conversation J meet with abroad, even with the better sort of men, turns on points that are quite wide of my purpose, that no way forward the end of my life. Now, if they have time to spare, I have not. It is absolutely needful for e. Se eee - March, 1739. REV. J. WESLEY'S JOURNAL. 123

"10. To quicken me in making a diligent and thankful use of these peculiar advantages, I have the opportunity of communicating weekly, and of public prayer twice a day. It would be easy to mention many mcre, as well as to show many disadvantages, which one of greater courage and skill than me, could scarce separate from the way of life you speak of. But whatever others could do, I could not. I could not stand my ground one month against intemperance in sleep, self indulgence in food, irregularity in study; against a general lukewarmness in my affections, and remissness in my actions; against a softness directly opposite to the character of a good soldier of Jesus Christ. And then when my spirit was thus dissolved, I should be an easy prey to every temptation. Then might the cares of the world, and the desire of other things, roll back with a full tide upon me: and it would be no wonder, if while I preached to others, I myself should be a castaway. cannot, therefore, but observe, that the question does not relate barely to the degrees of noliness, but to the very being of i: Agitur de vita et sanguine Turni: Life is at stake : "The point is, whether I shall or shall not work out my salvation: whether I shall serve Christ or Belial. "11. What still heightens my fear of this untried state is, that when I am once entered into it, I am entered irrecoverably, once for all : Vestigia nulla retrorsum: There is no going back. If I should ever be weary of the way of life I am now in, I have frequent opportunities of quitting it: but whatever difficulties occur in that, foreseen or unforeseen, there is no return, any more than from the grave. When I have once launched out into the unknown sea, there is no recovering my harbour. I must go on, through whatever whirlpools, or rocka, or sands, though all the waves and storms go over me.

"18. I am not careful to answer in this matter. It is not my part to say whether God hath done good by my hands; whether I have a particular turn of mind for this, or not; and whether want of success (where our attempts did not succeed) was owing to imprudence, or to other causes. But the latter part of the objection, 'that one who is despised can do no good; that without reputation a man cannot be useful,' being the strong hold of all the unbelieving, the vainglorious, the cowardly Christians, (so called,) I will, by the grace of God, see what reason there is for this thus continually to exalt itself against the Gospel of Christ.

"19. With regard to contempt, then, (under which word I include ali the passions that border upon it, as hate, envy, c; and all the fruits that spring from it, such as calumny and persecution in all its forms,) my first position, in defiance of worldly wisdom, is, every true Christian is contemned, wherever he lives, by those who are not so, and who know him to be such; that is, in effect, by all with whom he converses ; since it is impossible for light not to shine. This position I prove, both from the example of our Lord, and from his express assertion. First, from his example: If 'the disciple is not above his master, nor the servant above his lord,' then as our Master was 'despised and rejected of men,' so will every one of his true disciples. But ' the disciple is not above his master, nor the servant above his Lord: therefore, the consequence will not fail him a hair's breadth. I prove this secondly, from his own express assertion of this consequence: 'If they have called the master of the house Beelzebub, how much more them of his household? Remember' (ye that would fain forget or evade this) 'the word which I said unto you, The servant is not greater than his Lord: If they have persecuted me, they will also persecute you.' And as for that vain hope, that this belongs only to the first followers of Christ, hear ye him: ' All these things they will do unto you, because they know not him that sent me.' And again, ' Because ye are not of the world, therefore the world hateth you.' Both the persons who are hated, the persons who hate them, and the cause of their hating them, are here set down. The hated are all that are not of the world, that know and love God: the haters are all that are of the world, that knew not, love not God: the cause of their hatred is the entive, irreconcilable difference between their designs, judgments, and affections; because these know not God, and those are determined to know and pursue nothing beside him: these esteem and love the world 5 and those count it dung and dross, and singly desire the love of Christ.

April 1. In the evening (Mr. Whitefield being gone) I begun expounding our Lord's sermon on the mount, (one pretty remarkable precedent of field preaching, though I suppose there were churches at that time also,) to a little society which was accustomed to meet once or twice a week in Nicholas-street. JMon. 2. At four in the after- nN) a ee April, 1739.) REV. J. WESLEY'S JOURNAL. 127 noon, I submitted to be more vile, and proclaimed in the highways the glad tidings of salvation, speaking from a little eminence in a ground adjoining to the city, to about three thousand people. The Scripture on which I spoke was this, (is it possible any one should be ignorant, that it is fulfilled in every true minister of Christ?) " The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor. He hath sent me to heal the broken hearted ; to preach deliverance to the captives, and recovery of sight to the blind: to set at liberty them that are bruised, to proclaim the acceptable year of the Lord." At seven I began expounding the Acts of the Apostles, to a society meeting in Baldwin-street ; and the next day the Gospel of St. John in the chapel at Newgate; where I also daily read the morning service of the Church. At Baptist Mills, (a sort of a suburb or village about half a mile from Bristol,) I offered the grace of God to about fifteen hundred persons from these words, 'I will heal their backsliding, I will love them freely." In the evening three women agreed to meet together weekly, with the same intention as those at London, viz. "To confess their faults one to another, and pray one for another, that they may be healed." At eight, four young men agreed to meet, in pursuance of the same design. How dare any man deny this to be (as to the substance of it) a means of grace, ordained by God? Unless he will affirm (with Luther in the fury of his Solifidianism) that St. James's Epistle is an epistle of straw.

At five in the evening I began at a society in Castlestreet, expounding the Epistle to the Romans ; and the next evening at « society in Gloucester-lane, the first Epistle of St. John. On Saturday evening, at Weaver's Hall, also, I begun expounding the Epistle to the Romans; and declared that Gospel to all, which is the " power of God unto salvation, to every one that believeth." At seven in the morning I preached to about a thousand persons at Bristol, and afterward to about fifteen hundred on the top of Hannam Mount in Kingswood. I called to them in the words of the evangelical prophet, "'Ho! every one that thirsteth, come ye to the waters ; come and buy wine and milk, without money, and without price." About five thousand were in the afternoon at Rose Green; (on the other side of Kingswood ;) among whom I stood and cried, in the name of the Lord, 'If any man thirst, let him come unto me and drink. He that belieyeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water." I was desired to go to Bath; where I offered to about a thousand souls, the free grace of God to " heal their backsliding ;" and in the morning to (I believe) more than two thousand. I preaclied to about the same number at Baptist Mills in the afternoon, on, "Christ, made of God unto us, wisdom, and righteousness, and sanctification, and redemption." I preached at the poor house ; three or four hundred were within, and more than twice that number without : to whom I explained those comfortable words, " When they had nothing to pay, he frankly forgave them both." I explained at seven to five or six thousand persons, the story of the Pharisee and the Pup.can. About three thousand were present at Hannam Mount. Pe Yee oe 128 REV. J. WESLEY'S JOURNAL. April, 1739

I preached at Newgate after dinner to a crowded congregation. Be tween five and six we went to Rose Green: it rained hard at Bristol, but not a drop fell upon us, while I declared to about five thousand, "Christ, our wisdom, and righteousness, and sanctification, and redemption." I concluded the day by showing at the society in Baldwinstreet, that "his blood cleanseth us from all sin." At five in the afternoon I was at a little society in the Back-lane. The room in which we were was propped beneath, but the weight of people made the floor give way; so that in the beginning of the expounding the post which propped it fell down with a great noise. But the floor sunk no further; so that after a little surprise at first, they quietly attended to the things that were spoken. Thence I went to Baldwin-street, and expounded, as it came in course, the fourth chapter of the Acts. We then called upon God to confirm his word. Immediately one that stood by (to our no small surprise) cried out aloud, with the utmost vehemence, even as in the agonies of death. But we continued in prayer, till "a new song was put in her mouth, a thanksgiving unto our God." Soon after, two other persons (well known in this place, as labouring to live in all good conscience toward all men) were seized with strong pain, and constrained to " roar for the disquietness of their heart." But it was not long before they likewise burst forth into praise to God their Saviour. The last who called upon God as out of the belly of hell, was I E , a stranger in Bristol. And in a short space he also was over- " whelmed with joy and love, knowing that God had healed his backslidings. So many living witnesses hath God given that his hand is still "stretched out to heal," and that "signs and wonders are even now wrought by his holy child Jesus."

In the evening L aS , (late a Quaker, but baptized the day before,) R a M , and a few others, were admitted into the society. But R -a M was scarcely able, either to speak or look up. 'The sorrows of death compassed" her " about, the pains of hell got hold upon" her. We poured out our complaints before God, and showed him of her trouble. And he soon showed, 'he is a God "that heareth prayer." She felt in herself, that " being justified freely, she had peace with God, through Jesus Christ." She "rejoiced in hope of the glory of God," and the love of God was shed abroad in her heart." Being Good Friday, E th R iy ih 1 W. s, and one or two others, first knew they had redemption in the blood of Christ, the remission of their sins. At Weaver's Hall a young man was suddenly seized with a violent trembling all over, and in a few minutes, the sorrows of his heart being enlarged, sunk down to the ground. But we ceased not calling upon God, till he raised him up full of " peace, and joy in the Holy Ghost." On Easter Day, it being a thorough rain, I could only preach at Newgate at eight in the morning, and two in the afternoon ; in a house near Hannam Mount at eleven; and in one near Rose Green at five. At the society in the evening, many were cut to the heart, and many comforted. On a repeated invitation, I went to Pensford, about five miles from Bristol. I sent to the minister to ask leave to preach in Bed A heal i cl cae April, 1739. REV. J. WESLEY 8 JOURNAL. 129 the church; but having waited some time and received no answer, I called on many of the people who were gathered together in an open place, "If any man thirst, let him come unto me and drink." At four in the afternoon there were above three thousand, in a convenient place _ near Bristol; to whom I declared, "' The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that _hear shall live." I preached at Bath to about a thousand on Tuesday

Thence I went to Baptist Mills, and declared Him whom God "hath exalted to be a Prince and a Saviour, to give repentance unto Israel and remission of sins." Returning to J -n H , we found his voice was lost, and his body weak as that of an infant. But his soul was in peace, full of love, and " rejoicing in hope of the glory of God." The women of our society met at seven. During our prayer, one of them fell into a violent agony; but soon after began to cry out, with confidence, "My Lord and my God!" Saturday 5, I preached at the desire of an unknown correspondent, on those excellent words, (if well understood as recommending faith, resignation, patience, meekness,) Be still, and know that I am God." I preached in the morning to five or six thousand people, on, " Except ye be converted, and become as little children, ye cannot enter into the kingdom of heaven." (The same words on which I preached the next day; and, on Wednesduy, at Baptist Mills.) On Hannam Mount I preached to about three thousand, on, " The Scripture hath concluded all under sin;" at two, at Clifton church, on Christ our " wisdom, righteousness, sanctification, and redemption ;" and, about five, at Rose Green, on the "promise by faith of Jesus Christ," which is "given to them that believe." I was preparing to set out for Pensford, having now had leave to preach in the church, when I received the following note : " Srr, Our minister, having been informed you are beside yourself, does not care you should preach in any of his churches." I went, however; and on Priest Down, about half a mile from Pensford, preached Christ our " wisdom, righteousness, sanctification, and redemption." 1 went to Bath, but was not suffered to be in the meadow where I was before ; which occasioned the offer of a much more convenient place; where I preached Christ to about a thousand souls. We took possession of a piece of ground, near St. James's church-yard, in the Horse Fair, where it was designed to build a room, large enough to contain both the societies of Nicholas and Baldwinstreet, and such of their acquaintance as might desire to be present with them, at such times as the Scripture was expounded. And on

132 REV. J« WESLEY'S JOURNAL. May, 1739 Saturday, 12, the first stone was laid, with the voice of praise and thanksgiving. 'Thad not at first the least apprehension or design of being personally engaged, either in the expense of this work, or in the direction of it : having appointed eleven feoffees, on whom I supposed these burdens would fall of course. But I quickly found my mistake; first with regard to the expense: for the whole undertaking must have stood still, had not I immediately taken upon myself the payment of all the work men; so that before I knew where I was, I had contracted a debt of more than a hundred and fifty pounds. And.this I was to discharge how I could; the subscriptions of both societies not amounting to one quarter of the sum. And as to the direction of the work, I presently received letters from my friends in London, Mr. Whitefield in particular, backed with a message by one just come from thence, that neither he nor they would have any thing to do with the building, neither contribute any thing toward it, unless I would instantly discharge all feoffees, and do every thing in my own name. Many reasons they gave for this; but one was enough, viz. 'that such feoffees always would have it in their power to control me ; and if I preached not as they liked, to turn me out of the room I had built." I accordingly yielded to their advice, and calling all the feoffees together, cancelled (no man opposing) the instrument made before, and took the whole management into my own hands. Money, it is true, I had not, nor any human prospect or probability of procuring it: but I knew "the earth is the Lord's, and the fulness thereof'? and in his name set out, nothing doubting. In the evening, while I was declaring that Jesus Christ had " given himself a ransom for all," three persons, almost at once, sunk down as dead, having all their sins set in array before them. But in a short time they were raised up, and knew that " the Lamb of God who taketh away the sin of the world," had taken away their sins.

_ scripture was, "It is the glorious God that maketh the thunder. The voice of the Lord is mighty in operation; the voice of the Lord is a glorious voice." In the evening he spoke to three whose souls were all storm and tempest, and immediately there was a great calm. During this whole time, I was almost continually asked, either by those who purposely came to Bristol to inquire concerning this strange work, or by my old or new correspondents, ' How can these things be?" And innumerable cautions were given me, (generally grounded on gross misrepresentations of things,) not to regard visions or dreams, or to fancy people had remission of sins because of their cries, or tears, or bare outward professions. 'To one who had many times wrote to me on this head, the sum of my answer was as follows : 134 REV. J. WESLEY'S JOURNAL. Ma; 1739 "The question between us turns chiefly, if not wholly, on matter of fact. You deny that God does now work these effects: at least, that he works them in this manner. I affirm both; because I have heard these things with my own ears, and have seen them with my eyes. I have seen, (as far as a thing of this kind can be seen,) very many persons changed in a moment from the spirit of fear, horror, despair, to the spirit of love, joy, and peace; and from sinful desire, till then reigning over them, to a pure desire of doing the will of God. These are matters of fact, whereof I have been, and almost daily am, an eye or ear witness What I have to say touching visions or dreams, is this: I know several persons in whom this great change was wrought in a dream, or during a strong representation to the eye of their mind, of Christ either on the cross, or in glory. This is the fact; let any judge of it as they please. And that such a change was then wrought, appears, (not from their shedding tears only, or falling into fits, or crying out: these are not the fruits, as you seem to suppose, whereby I judge, but) from the whole tenor of their life, till then, many ways wicked; from that time, holy, just, and good.

I preached to about a thousand at Bath. There were several fine gay things among them, to whom especially I called, « Awake, thou that sleepest, and arise from the dead; and Christ shall give thee light." One came to us in deep despair ; but, after an hour spent in prayer, went away in peace. The next day, having observed in many a zeal which did not suit with the sweetness and gentleness of love, I preached, at Rose Green, on those words, (to the largest congregation I ever had there; I believe upwards of ten thousand souls,) "Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them." At the society in the evening, eleven were deeply convinced of sin, and soon after comforted. I began preaching at Weaver's Hall, at eleven in the forenoon; where two persons were enabled to cry out in faith, " My Lord and my God ;" as were seven, during the sermon in the afternoon, before several thousand witnesses ; and ten in the evening at Baldwinstreet; of whom two were children. Twes. 29. I was unknowingly engaged in conversation with a famous Infidel, a confirmer of the unfaithful in these parts. He appeared a little surprised, and said, he would pray to God to show him the true way of worshipping him. On Ascension day in the morning, some of us went to King's Weston Hill, four or five miles from Bristol. Two gentlemen going by, sent up to us in sport many persons from the neighbouring villages ; to whom, therefore, I took occasion to explain those words, " Thou art ascended up on high, thou hast led captivity captive : thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them." Sun. June 3. In the morning, to about six thousand persons, in concluding the thirteenth chapter of the First Epistle to the Corinthians, I described a truly charitable man. At Hannam Mount I enforced een 136 REV. J. WESLEY'S JOURNAL. June, 739.

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

I received a pressing letter from London, (as I had several others before,) to come thither as soon as possible; our brethren in Fetter-lane being in great confusion for want of my presence and advice. I therefore preached in the afternoon, on these words: " take you to record this day, that I am pure from the blood of all men; for I have not shunned to declare unto you all the counsel of God." After sermon I commended them to the grace of God, in whom they had believed. Surely God hath yet a work to do in this place. I have not found such love, no, not in England; nor so child-like, artless, teachable a temper, as he hath given to this people. Yet during this whole time, I had many thoughts concerning the unusual manner of my ministering among them. But after frequently laying it before the Lord, and calmly weighing whatever objections I heard against it, I could not but adhere to what I had some time since wrote to a friend, who had freely spoken his sentiments concerning it. An extract of that letter I here subjoin ; that the matter may be placed in a clear light. " Dear Sir, The best return I can make for the kind freedom you use, is to use the same to you. O may the God whom we serve sanctify it to us both, and teach us the whole truth as it is in Jesus!

"If you ask, ' How can this be? How can one do good, of whom men say all manner of evil?' I will put you in mind, (though you once knew this, yea, and much established me in that great truth,) the more evil men say of me for my Lord's sake, the more good will he do by me. That it is for his sake, I know, and he knoweth, and the event agreeth thereto ; for he mightily confirms the words I speak, by the Holy Ghost given unto those that hear them. O my friend, my heart is moved toward you. I fear you have herein 'made shipwreck of the faith.' I fear, 'Satan, transformed into an angel of light,' hath assaulted you, and prevailed also. I fear, that offspring of hell, worldly or mystic prudence, has drawn you away from the simplicity of the Gospel. How else could you ever conceive that the being reviled and 'hated of all men,' should make us less fit for our Master's service? How else could you ever think of 'saving yourself and them that hear you,' without being 'the filth and offscouring of the world?' 'To this hour is this scripture true ; and I therein rejoice; yea, and will rejoice. Blessed be God, I enjoy the reproach of Christ! O may you also be vile, exceeding vile, for hissake! God forbid that you should ever be other than generally scandalous; I had almost said universally. If any man tell you, there is a new way of following Christ, ' he is a liar, and the truth is not in him.' Tam," c. i" June, 1739. REV. J. WESLEY'S JOURNAL. 139

I went with Mr. Whitefield to Blackheath, where were, believe, twelve or fourteen thousand people. He a little surprised me, by desiring me to preach in his stead; which I did (though nature recoiled) on my favourite subject, "Jesus Christ, who of God is made unto us wisdom, righteousness, sanctification, and redemption." I was greatly moved with compassion for the rich that were there, to whom I made a particular application. Some of them seemed to attend, while others drove away their coaches from so uncouth a preacher. I had much talk with one who is called a Quaker ; but he could not receive my saying. I was too strict for him, and talked of such a perfection as he could not think necessary ; being persuaded, there was no harm in costly apparel, provided it was plain and grave ; nor in putting scarlet or gold upon our houses, so it were not upon our clothes. In the evening I went to a society at Wapping, weary in body and faint in spirit. I intended to speak on Romans iii, 19, but could not tell how to open my mouth: and all the time we were singing, my mind was full of some place, I knew not where, in the Epistle to the Hebrews. I begged God to direct, and opened the book on Hebrews x, 19: " Having therefore, brethren, boldness to enter into the holiest, by the blood of Jesus ; by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh, let us draw near with a true heart, in full assurance of faith; laving our hearts sprinkled from an evil conscience, and our bodies washed with pure water." While I was earnestly inviting all sinners to " enter into the holiest" 140 REV. J. WESLEY'S JOURNAL. June, 1739.

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

" As to the outward manner you speak of, wherein most of them were affected who were cut to the heart by the sword of the Spirit, no wonder . that this was at first surprising to you, since they are indeed so very rare that have been thus pricked and wounded. Yet some of the instances you give seem to be exemplified in the outward manner wherein Paul and the jailer were at first affected: as also Peter's hearers, Acts ii. The last instance you gave, of some struggling as in the agonies of death, and in such a manner as that four or five strong men can hardly restrain a weak woman from hurting herself or others: this is to me somewhat more inexplicable; if it do not resemble the child spoke of Mark, ix, 26, and Luke ix, 42; of whom it is said, that 'while he was yet a coming, the devil threw him down and tare him.' Or what influence sudden and sharp awakenings may have upon the body I pretend not to explain. Je 4 .1739. REV. J. WESLEY'S JOURNAL. 143 PiI make no question Satan, so far as he gets power, may exert himself on such occasions, partly to hinder the good work in the persons who are thus touched with the sharp arrows of conviction, and partly to disparage the work of God, as if it tended to lead people to distraction. - However, the merciful issue of these conflicts in the conversion of the persons thus affected, is the main thing. "'When they are brought by the saving arm of God to receive Christ Jesus, to have joy and peace in believing, and then to walk in him, and give evidence that the work is a saving work at Jength, whether more quickly or gradually accomplished, there is great matter of praise.

"All the outward appearances of people's being affected among us, may be reduced to these two sorts : One is, hearing with a close, silent attention, with gravity and greediness, discovered by fixed looks, weeping eyes, and sorrowful or joyful countenances. Another sort is, when they lift up their voice aloud, some more depressedly, and others more highly ; and at times the whole multitude in a flood of tears, all as it were crying out at once, till their voice be ready to drown the minister's, that he can scarce be heard for the weeping noise that surrounds him. The influence on some of these, like a land flood dries up; we hear of no change wrought: but in others it appears in the fruits of righteousness, and the tract of a holy conversation. "May the Lord strengthen you to go on in his work, and in praying for the coming of his kingdom with you and us; and I hope you shall not be forgotten among us, in our joint applications to tne throne of grace. "Tam, reverend and dear Sir, "Your very affectionate Brother and Servant in Christ, "Raupy Ersxine." Sun. July 1. I preached to about five thousand, on the favourite advice of the infidel in Ecclesiastes, (so zealously enforced by his brethren now,) " Be not righteous overmuch." At Hannam and at Rose Green I explained the latter part of the seventh of St. Luke ; that verse especially, "' When they had nothing to pay, he frankly forgave them both." A young woman sunk down at Rose Green in a violent agony both of body and mind: as did five or six persons in the evening at the new room, at whose cries many were greatly offended. The same offence was given in the morning by one at Weaver's Hall, and by eight or nine others at Gloucester-lane in the evening. The first that was deeply touched was L W. ; whose mother had been not a little displeased a day or two before, when she was told how her daughter had exposed herself before all the congregation. The mother herself was the next who dropped down, and lost her senses in a moucnt; but went home with her daughter, full of joy ; as did most of those that had been in pain.

vert the right ways of the Lord? Ye who tell the mourners in Zion, Much religion hath made you mad! Ye who send them whom God hath wounded to the devil for cure; to company, idle books, or diversions! Thus shall they perish in their iniquity ; but their blood shall Ged require at your hands. We had an attentive congregation at Gloucester in the evening. In the morning, Mr. Whitefield being gone forward, I preached to about five thousand there, on " Christ our wisdom, righteousness, sanctification, and redemption." It rained violently at five in the evening ; notwithstanding which, two or three thousand people stayed, to whom I expounded that glorious vision of Ezekiel, of the resurrection of the dry bones. On Monday, 16. After preaching to two or three thousand, on, "What must I do to be saved?" I returned to Bristol, and preached to about three thousand, on those words of Job, "" There the wicked cease from troubling; there the weary are at rest." I rode to Bradford, five miles from Bath, whither I had been long invited to come. I waited on the minister, and desired leave to preach in his church. He said, it was not usual to preach on the week days; but if I could come thither on a Sunday, he should be glad of my assistance. Thence I went to a gentleman in the town, who had been present when I preached at Bath, and, with the strongest marks of sincerity and affection, wished me good luck in the name of the Lord. But it was past. I found him now quite cold. He began disputing on several heads ; and at last told me plainly, one of our own college had informed him they always took me to be a little crack-brained at Oxford.

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

I preached at Bradford to above two thousand, many of whom were of the better rank, on, " What must I do to be saved?" They all behaved with decency; and none went away till the service was ended. While I was preaching at Bath, in my return, some of the audience did not behave so well; being, I fear, a little too nearly concermed, when I came to the application of those words, " Not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, whom all Asia and the world worshippeth." Having " A Caution against Religious Deiusion" put into my hands about this time, I thought it my duty to write to the author of it; which I accordingly did, in the following terms : " Reverend Siz, l. You charge me (for I am called a Methodist, and consequently included within your charge) with ' vain and confident boastings; rash, uncharitable censures; damning all who do not feel what I feel; not allowing men to be in a salvable state unless they have experienced some sudden operation, which may be distinguished as the hand of God upon them, overpowering, as it were, the soul; with denying men the use of God's creatures, which he hath appointed to be received with thanksgiving, and encouraging abstinence, prayer, and other religious exercises, to the neglect of the duties of our station.' O sir, can you prove this charge upon me? The Lord shall judge in that day! "2. I do, indeed, go out into the highways and hedges, to call poor sinners to Christ; but not in a tumultuous manner; not to the disturbance of the public peace, or the prejudice of families. Neither herein do I break any law which I know; much less set at nought all rule and authority. Nor can I be said to intrude into the labours of those who do not labour at all, but suffer thousands of those for whom Christ died to 'perish for lack of knowledge.' " 3. They perish for want of knowing that we, as well as the Heathens, duly, 1739. REV. J. WHSLEY'S JOURNAL. 147

"5. Perhaps you say, you can prove this of Mr. Whitefield. What then? This is nothing to me. I am not accountable for his words. The journal you quote I never saw till it was in print. But, indeed, you wrong him as muchas me: First, where you represent him as judging the notions of the Quakers in general (concerning being led by the Spirit) to be right and good; whereas he speaks only of those particular men with whom he was then conversing. And again, where you say, he supposes a person believing in Christ to be without any saving knowledge of him. He supposes no such thing. To believe in Christ was the very thing he supposed wanting; as understanding that term believing to imply, not only an assent to the Articles of our Crecd, but also 'a true trust and confidence of the mercy of God through our Lord Jesus Christ.' " 6. Now this it is certain a man may want, although he can truly say, 'Tam chaste; Iam sober; Iam just in my dealings; I help my neighbour, and use the ordinances of God.' And however such a man may have behaved in these respects, he is not to think well of his own state till he experiences something within himself, which he has not yet experienced, but which he may be beforehand assured he shall, if the promises of God are true. That something is a living faith; 'a sure trust and confidence in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God.' And from this will spring many other things, which till then he experienced not; as, the love of God shed abroad in his heart, the peace of God which passeth all understanding, and joy in the Holy Ghost; joy, though not unfelt, yet 'unspeakable, and full of glory.'

"Yet I can by no means approve the scurrility and contempt with which the Romanists have often been treated. I dare not rail at, or despise, any man: much less those who profess to believe in the same Master. But I pity them much; having the same assurance, that Jesus is the Christ, and that no Romanist can expect to be saved, according to the terms of his covenant. For thus saith our Lord, ' Whosoever shall break one of the least of these commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.' And, 'If any man shall add unto these things, God shall add unto him the plagues that are written in this book.' But all Romanists, as such, do both. Ergo, 'The minor I prove, not from Protestant authors, or even from particular writers of their own communion: but from the public, authentic records of the Church of Rome. Such are the canons and decrees of the Council of Trent. And the edition I use was printed at Célen, and approved by authority. And, First, all Romanists, as such, do break, and teach men to break, one (and not the least) of those commandments; the words of which, concerning images, are these, mn ainnwn xb Now nnw (as every smatterer in Hebrew knows) is incurvare se, procumbere, honoris exhibendi causa : (and is accordingly rendered by the Seventy in this very place, by a Greek word of the very same import, mpocxvvew :) but the Council of Trent (and consequently all Romanisis, as such, all who allow the authority of that Council) teaches, (section 25, paragraph 2,) that it is legitimus amaginum usus, eis honorem exhibere, procumbendo coram ets.t "Secondly, All Romanists, as such, do add to those things which are written in the Book of Life. For in the bull of Pius IV, subjoined to those canons and decrees, I find all the additions following : "1, Seven sacraments; 2. Transubstantiation; 3. Communion in one kind only; 4. Purgatory, and praying for the dead therein; 5. Praying to saints; 6. Veneration of relics; 7. Worship of images ; 8. Indulgences; 9. The priority and universality of the Roman Church; 10. The supremacy of the Bishop of Rome. Ali these things therefore do the Romanists add to those which are written in the Book of Life. "Tam, 3

My mouth was opened, and my heart enlarged, strongly to declare to above two thousand people at Bradford, that " the kingdom of God' within us "is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." At Bath I once more offered Christ to justify the ungodly. In the evening I met my brother, just come from London. 'The Lord hath" indeed " done great things for us" already. '" Not unto us, but unto tny name be the praise." I rode with my brother to Wells, and preached on, " What must I do to be saved?" In the evening I summed up at the new room, what I had said, at many times, from the beginning, of faith, holiness, and good works, as. the root, the tree, and the fruit, which God had joined, and man ought not to put asunder. To bow down before any one, in token of honouring him. _ t Thatis, the proper use of images is, to honour them, by bowing down before them, 152 REV. J. WESLEY'S JOURNAL. Sept. 1739.

1 left Bristol, and reached London about eight on Sunday morning. In the afternoon I heard a sermon wherein it was asserted, that our repentance was not sincere, but feigned and hypocritical , 1. If we relapsed into sin soon after repenting: especially, if, 2. We did not avoid all the occasions of sin; or if, 3. We relapsed frequently ; and most of all, if, 4. Our hearts were hardened thereby. O what a hypocrite was I, (if this be so,) for near twice ten years! But I know it is not so. I know every one under the Law is even as I was. Every one when he begins to see his fallen state, and to feel the wrath of God abiding on him, relapses into the sin that most easily besets him, soon after repenting of it. Sometimes he avoids, and at many other times cannot persuade himself to avoid, the occasions of it. Hence his' relapses are frequent, and of consequence his heart is hardened more and more. And yet all this time he is sincerely striving against sin. He can say unfeignedly, without hypocrisy, " The thing which I do, I approve not; the evil which I would not, that I do." "To will is" even then "present with" him; 'but how to perform that which is good" he "finds not." Nor can he, with all his sincerity, avoid any one of these four marks of hypocrisy, till, "' being justified by faith," he hath "peace with God, through Jesus Christ our Lord." This helpless state I took. occasion to describe at Kennington, to eight or ten thousand people, from those words of the psalmist, " Innumerable troubles are come about me; my sins have taken such hold upon me, that I am not able to look up: yea, they are more in number than the hairs of my head, and my heart hath failed me."

Mon. Sept. 3. I talked largely with my mother, who told me, that, till a short time since, she had scarce heard such a thing mentioned, as the having forgiveness of sins now, or God's Spirit bearing witness with our spirit: much less did she imagine that this was the common privilege of all true believers. ' Therefore," said she, " I never durst ask for it myself. But two or three weeks ago, while my son Hall was pronouncing those words, in delivering the cup to me, ' The blood of our Lord Jesus Christ, which was given for thee ;? the words struck through my heart, and 1 knew God for Christ's sake had forgiven me all my sins." I asked, whether her father (Dr. Annesley) had not the same faith and, whether she had not heard him preachit to others. She answered, he had it himself; and declared, a little before his death, that for more than forty years he had no darkness, no fear, no doubt at all of his being " accepted in the Beloved." But that, nevertheless, she did not remember to have heard him preach, no not once, explicitly upon it: whence she supposed he also looked upon it as the peculiar blessing of a few; not as promised to all the people of God. Both at Mr. B 's at six, and at Dowgate Hill at eight, were many more than the houses could contain. Several persons who were then convinced of sin came to me the next morning. One came also, who had been mourning long, and earnestly desired us to pray with her. We had scarce begun, when the enemy began to tear her, so that she screamed out, as in the pangs of death: but his time was short; for within a quarter of an hour she was full of the " peace that passeth all understanding." Sept. 1739. REV. J. WESLEY'S JOURNAL. 153

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

'77. I went in the afternoon to a society at Deptford, and thence, at six, came to Turner's Hall; which holds (by computation) two thousand persons. The press both within and without was very great. In the beginning of the expounding, there being a large vault beneath, the main beam which supported the floor broke. The floor immediately sunk, which occasioned much noise and confusion among the people. But, two or three days before, a man had filled the vault with hogsheads of tobacco. So that the floor, after sinking a foot or two, rested upon them, and I went on without interruption. 156 REV. J. WESLEY'S JOURNAL. Oct. 1739. I met with a fresh proof, that "' whatsoever ye ask, believing, ye shall receive." A middle-aged woman desired me to return thanks for her to God, who, as many witnesses then present testified, was a day or two before really distracted, and as such tied down in her bed. But upon prayer made for her, she was instantly relieved, and restored to a sound mind. Mon. Oct. 1. I rode to Oxford ; and found a few who had not yet forsaken the assembling themselves together: to whom I explained that " holiness without which no man shall see the Lord." I went to many, who once heard the word with joy; but "' when the sun arose, the seed withered away." Yet some still desired to follow their Lord. But the world stood fawning or threatening between them. In the evening, I showed them the tender mercies of God, and his readiness still to receive them. The tears ran down many of their cheeks. O thou lover of souls, seek and save that which is lost !

I had a little leisure to take a view of the shattered condition of things here. The poor prisoners, both in the Castle and in the city prison, had now none that cared for their souls ; none to instruct, advise, comfort, and build them up in the knowledge and love of the Lord Jesus. None was left to visit the workhouses, where, also, we used to meet with the most moving objects of compassion. Our little school, where about twenty poor children, at a time, had been taught for many years, was on the point of being broke up; there being none now, either to support, or to attend it: and most of those in the town, who were once knit together, and strengthened one another's hands in God, were torn asunder and scattered abroad. 'It is time for thee, Lord, to lay to thy hand !" At eleven, a little company of us met to intreat God for " the remnant that" was "left." He immediately gave us a token for good. One who had been long in the gall of bitterness, full of wrath, strife, and envy, particularly against one whom she had once tenderly loved, rose up and showed the change God had wrought in her soul, by falling upon her neck, and, with many tears, kissing her. The same spirit we found reviving in others also; so that we left them not without hope, that the seed which had been sown even here, " shall take root downward, and bear fruit upward." About six in the evening, I came to Burford ; and at seven, preached to, it was judged, twelve or fifteen hundred people ; on, ' Christ made unto us wisdom, and righteousness, and sanctification, and redemption." Finding many approved of what they had heard, that they might not rest in that approbation, I explained, an hour or two after, the holiness of a Christian; aud, in the morning, I showed the way to this holiness, by giving both the false and the true answer to that important question, "What must I do to be saved ?"

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

About eight, I reached Hampton Common, nine or ten miles from Gloucester. There were, it was computed, five or six thousand persons. I exhorted them all to come unto God, as having 'nothing to pay." I could gladly have stayed longer with this loving people; but I was now straitened for time. After sermon I therefore hastened away, and in the evening came to Bristol. My brother and I rode to Bradford. Finding there had been a general ' misrepresentation of his last sermon, as if he had asserted reprobation therein, whereby many were greatly offended; he was constrained to explain himself on that head, and to show, in plain and strong words, that God "willeth all men to be saved." Some were equally offended at this ; but whether men will hear, or whether they will forbear, we may not "shun to declare" unto them, "all the counsel of God." At our return in the evening, not being permitted to meet at Weaver's Hall, we met in a large room, on Temple Backs; where, having gone through the sermon on the mount, and the epistles of St. John, I began that of St. James; that those who had already learned the true nature of inward holiness, might be more fully instructed in outward holiness, without which also we cannot see the Lord. Finding many to be in heaviness, whom I had left full of peace and joy, I exhorted them at Baptist Mills, to "look unto Jesus, the author and finisher of our faith." We poured out our complaint before him in the evening, and found that he was again with us of a truth. One came to us soon after I was gone home, who was still in grievous darkness. _ But we commended her cause to God, and he immediately restored the light of his countenance. We wee comforted by the coming in of one who was a notorious drunkard Journal I. 11, 158 REV. J. WESLEY'S JOURNAL. Oct. 1739

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

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

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

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

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

Returning in the evening, I called at Mrs. J. 's, in Kingswood. S -y J s and L -y C r were there. It was scarce a quarter of an hour, before L y C r fell into a strange agony ; and presently after, S y J s. The violent convulsions all over their bodies were such as words cannot describe. Their cries and groans weze too horrid to be borne; till one of them, in a tone not to be expressed, said, "' Where is your faith now? Come, go to prayers. I will pray with you. 'Our Father, which art in heaven.'" We took the advice, from whomsoever it came, and poured out our souls before God, till L y C r's agonies so increased, that it seemed she was in the pangs of death. But in a moment God spoke: she knew his voice ; and both her body and soul were healed. We continued in prayer till near one, when S J 's voice was also changed, and she began strongly to call upon God. This she did for the greatest part of the night. In the morning we renewed our prayers, while she was crying continually, "I burn! I burn! O what shall I do? I have a fire within me. I cannot bear it. Lord Jesus! Help!" Amen, Lord Jesus! when thy time is come. I strongly enforced on those who imagine they believe and do not, " As the body without the spirit is dead, so faith without works is dead also." The power of God was in an unusual manner present at the meeting of the bands in the evening. Six or seven were deeply convinced of their unfaithfulness to God; and two filled again with his love. But poor Mary W remained as one without hope. Her soul refused comfort. She could neither pray herself, nor bear to hear us. At last she cried out, "' Give me the book, and I will sing." She began giving out line by line, (but with such an accent as art could never reach,)

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

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

T shall conclude this letter with putting you in mind, in all your sermons, writings, and practice, nakedly to follow the naked Jesus: I mean, to preach the pure doctrine of the Gospel without respect of persons or things. Many preachers, many reformers, many missionaries, have fallen by not observing this; by not having continually in mind, ' Whoever shall break the least of these commandments, and teach men so, he shall be salled the least in the kingdom of heaven.' " When had wuited, (for they spake not, but stood still, and answered no more,) I said, I will answet also my part, I also will show mine opinion. Let me not, I pray you, accept any man's person neither let me give flattering titles unto man. For I know not to give flattering titles; in so doing my Maker would soon take me away, Job xxxii, 16, 17, 21, 22. MORE ESPECIALLY THAT PART OF IT NOW OR LATELY RESIDING IN ENGLAND. 1. I am constrained, at length, to speak my present sentiments concerning you, according to the best light I have; and this, not only upon my own account, that, if judge amiss, I may receive better information; but for the sake of all those who either love or seek the Lord Jesus in sincerity. Many of these have been utterly at aloss how to judge; and the more so, because they could not but observe, (as I have often done with sorrow of heart,) that scarce any have wrote concerning you, (unless such as were extravagant in your commendation,) who were not evidently prejudiced against you. Hence they either spoke falsely, laying to your charge things which you knew not; or, at least, unkindly ; putting the worst construction on things of a doubtful nature, and setting what perhaps was not strictly right in the very worst light it would bear. Whereas, (in my apprehension,) none is capable of judging right, or assisting others to judge right concerning you, unless ue can speak of you as he does of the friend who is as his own soul.

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

"That their children too might know the things which make for their peace, it was some time since proposed to build a house in Kingswood ; and after many foreseen and unforeseen difficulties, in June last the found- » ation was laid. The ground made choice of was in the middle of the wood, between the London and Bath roads, not far from that called Two Mile-Hill, about three measured miles from Bristol. "Here a large room was begun for the school, having four small rooms at either end for the schoolmasters (and, perhaps, if it should please God, some poor children) to lodge in. Two persons are ready to teach, so soon as the house is fit to receive them, the shell of which is nearly finished ; so that it is hoped the whole will be completed in spring, or early in the summer. "Tt is true, although the masters require no pay, yet this undertaking is attended with great expense. But let Him that 'feedeth the young ravens' see to that. He hath the hearts of all men in his hand. If he put it into your heart, or into that of any of your friends, to assist in bringing this his work to perfection, in this world look for no recompense ; but it shall be remembered in that day, when our Lord shall say, : Inasmuch as ye did it unto the least of these my brethren, ye did it unto me.'" We left Tiverton, and the next day reached Bristol. On Friday many of us joined in prayer, for one that was grievously tormented. She raged more and more for about two hours, and then our Lord gave her rest. Five were in the same agony in the evening. I ordered them to be removed to the door, that their cries might neither j _ Dec. 1739. REV. J. WESLEY'S JOURNAL. 171 : drown my voice, nor interrupt the attention of the congregation. But after sermon, they were brought into the room again, where a few of us continued in prayer to God (being determined not to go till we had an answer of peace) till nine the next morning. Before that time, three of them sang praise to God: and the others were eased, though no set at liberty.

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

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

I left London, and the next evening came to Oxford: where I spent the two following days, in looking over the letters which I had received for the sixteen or eighteen years last past. How few traces of inward religion are here! I found but one among all my correspondents who declared, (what I well remember, at that time I knew not how to understand,) that God had " shed abroad his love in his heart," and given him the " peace that passeth all understanding." But, who believed his report? Should I conceal a sad truth, or declare it for the profit of others? He was expelled out of his society, as a madman ; and being disowned by his friends, and despised and forsaken of all men, lived obscure and unknown for a few months, and then went to Him whom his soul loved. Mon. '7. I left Oxford. In the evening I preached at Burford ; the next evening at Malmsbury: and on Wednesday, 9, I once more described the " exceeding great and precious promises,"' at Bristol. Sut. 12. I explained the former part of Hebrews vi, and many were "renewed again to repentance." Sunday, 13, while the sacrament was administering at the house of a person that was sick in Kingswood, a woman, who had been before much tempted of the devil, sunk down as dead. One could not perceive by any motion of her breast, that she breathed; and her pulse was hardly discernible. A strange sort of dissimulation this! I would wish those who think it so, only to stop their own breath one hour, and I will then subscribe to their opinion. I began expounding the Scriptures in order, at the new room, at six in the morning; by which means many more attend the college prayers (which immediately follow) than ever before. In the afternoon I preached at Downing, four miles from Bristol, on, "God hath given unto us eternal life, and this life is in his Son :" And on Tuesday, 15, at Sison, five miles from Bristol, on " the blood" which " cleanseth us from all sin." After preaching I visited a young man, dangerously ill, who a day or two after cried out aloud, " Lord Jesus, thou knowest that I love thee! And I have thee, and will never let thee go :" and died immediately.

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

'ed. 12. I found a little time (having been much importuned) to spend with the soldier in Bridewell, who was under sentence of death. This I continued to do once a day; whereby there was also an opportunity of declaring the Gospel of peace to several desolate ones that were confined in the same place. In the evening, just after I had explained, as they came in course, those comfortable words of God to St. Paul, "' Be not afraid; but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee; for J have much people in this city," a person spoke aloud in the middle of the room, " Sir, I am come to give you notice, that, at the next quarter sessions, you will be prosecuted for holding a seditious conventicle." The morning exposition began at five, as I hope it will always for the time to come. Thursday, 27, I had an interview with Joseph Chandler, a young Quaker, who had sometimes spoke in their meeting, with whom I had never exchanged a word before ; as indeed I knew him not either by face or name. But some had been at the pains of carrying him, as from me, a formal challenge to dispute ; and had afterward told him that I had declared, in the open society, I challenged Joseph Chandler to dispute ; and he promised to come, but broke his word. Joseph immediately sent to know, from my own mouth, if these things were so. If those who probably count themselves better Christians, had but done like this honest Quaker, how many idle tales, which they now potently believe, would, like this, have vanished into air! From these words, "Then was Jesus led by the Spirit into the wilderness to be tempted of the devil," I took occasion to describe that wilderness state, that state of doubts, and fears, and strong temptation, which so many go through, though in different degrees, after they have received remission of sins.

I went into the room, weak and faint. The scripture that came in course, was, " After the way which they call heresy, so worship I the God of my fathers." I know not, whether God hath been so with us from the beginning hitherto: he proclaimed, as it were, a general deliverance to the captives. The chains fell off: they arose and followed him. The cries of desire, joy, and love, were on every side. Fear, sorrow, and doubt, fled away. Verily thou hast "sent a gracious rain upon thine inheritance, and refreshed it when it was weary." On Good Friday I was much comforted by Mr. T 'S. sermon at All Saints, which was according to the truth of the Gospel; as well as by the affectionate seriousness wherewith he delivered the holy bread to a very large congregation. May the good Lord fill him with all the life of love, and with all " spiritual blessings in Christ Jesus." At five, preaching on John xix, 34, " A soldier pierced his side, and there came forth blood and water ;"" I was enabled to speak strong words, both concerning the atoning blood, and the living sanctifying water. Many were deeply convinced of their want of both; and others filled with strong consolation. At the pressing instance of Howel Harris, I again set out for Wales. In the evening I preached "repentance and remission of sins," at Lanvachas, three miles from the New Passage. Tuesday, 8. aie: as i ch. ease April, 1'740. - REV. J. WESLEY'S JOURNAL. 181 preached at Pont-y-Pool, on, " By grace ye are saved, through faith :" and in the evening at Lanhithel, three miles from thence, on, "I know that in me dwelleth no good thing." After reading prayers in Lanhithel church, I preached on those words, "I will heal their backsliding, I will love them freely." In the afternoon Howel Harris told me how earnestly many had laboured to prejudice him against me ; especially those who had gleaned up all the idle stories at Bristol, and retailed them in their own country. And yet these are good Chris - tians! These whisperers, tale bearers, back biters, evil speakers! Just

such Christians as murderers or adulterers. 'Except ye repent ye shall all likewise perish." In the evening I expounded, at Cardiff, the story of the Pharisee and Publican. The next day, Thursday, 10, after preaching thrice, I rode to Watford, five miles from Cardiff, where a few of us joined together in prayer, and in provoking one another to love and to good works. I preached in Lantarnum church, on, " By grace ye are saved, through faith." In the afternoon I preached at Penreul, near Pont-y-Pool. A few were cut to the heart, particularly Mrs. A d, who had some time before given me up for a Papist; Mr. E s, the curate, having averred me to be such, upon his personal knowledge, at her house in Pont-y-Pool. I afterward called, '«O ye dry bones, hear the word of the Lord:" and there was a shaking indeed. Three or four came to me in such mourning as I had scarcely seen; as did a poor drunkard, between eleven and twelve, who was convinced by the word spoken on Tuesday. After preaching at Lanvachas in the way, in the afternoon I came to Bristol, and heard the melancholy news, that , one of the chief of those who came to make the disturbance on the 1st instant, had hanged himself. He was cut down, it seems, alive; but died in less than an hour. A second of them had been for some days in strong pain; and had many times sent to desire our prayers. A third came to me himself, and confessed he was hired that night, and made drunk on purpose ; but when he came to the door, he knew not what was the matter, he could not stir, nor open his mouth. I was explaining the "liberty" we have "to enter into the holiest by the blood of Jesus," when one cried out, as in an agony, «: Thou art a hypocrite, a devil, an enemy to the Church. This is false doctrine. Itis not the doctrine of the Church. Itis damnable doctrine. It is the doctrine of devils." I did not perceive that any were uurt thereby ; but rather strengthened, by having such an opportunity of confirming their love toward him, and returning good for evil. I received the following note :

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

I preached in the morning at the school, and in the after noon at Rose Green, on, "I determined not to know any thing among you, save Jesus Christ, and him crucified." I expounded those words, "I write unto you, little children, because your sins are forgiven you :" and described the state of those who have forgiveness of sins, but have not yet a clean heart. Wed. '7. I prayed with a poor helpless sinner, who had been "all his lifetime subject to bondage." But our Lord now proclaimed deliverance to the captive, and he rejoiced with joy unspeakable. All the next day his mouth was filled with praise, and on Friday he fell asleep. I was greatly refreshed by conversing with several, who were indeed as little children, not artful, not wise in their own eyes, not doting on controversy and " strife of words," but truly " determined to know nothing save Jesus Christ, and him crucified." I was a little surprised at some, who were buffeted of Satan in an unusual manner, by such a spirit of laughter as they could in no wise resist, though it was pain and grief unto them. I could scarce have believed the account they gave me, had I not known the same thing ten or eleven years ago. Part of Sunday my brother and I then used to spend in walking in the meadows and singing psalms. But one day, just as we were beginning to sing, he burst out into a loud laughter. I asked him, if he was distracted; and began to be very angry, and presently after to laugh as loud as he. Nor could we possibly refrain, though we were ready to tear ourselves in pieces, but we were forced to go home without singing another line. In the evening I went to Upton, a little town five or six miles from Bristol, and offered to all those who had ears to hear, " repentance and remission of sins." The devil knew his kingdom shook, and therefore stirred up his servants to ring bells, and make all the noise they could. But my voice prevailed, so that most of those that were present heard "the word which is able to save their souls." I visited one of cur colliers, who was ill of the small pox.

184 REV J. WESLEY'S JOURNAL. June, 1740. His soul was full of peace, and a day or two after, returned to God that gave it. '7. I found more and more undeniable proofs, that the Christian state is a continual warfare ; and that we have need every moment to "watch and pray, lest we enter into temptation." Outward trials indeed were now removed, and peace was in all our borders. But so much the more did inward trials abound ; and " if one member suffered al. the members suffered with it." So strange a sympathy did I never observe before: whatever considerable temptation fell on any one, unaccountably spreading itself to the rest, so that exceeding few were ' able to escape it. I endeavoured to explain those important words of St. Peter, '" Beloved, think it not strange concerning the fiery trial which is to try you, as if some strange thing happened unto you." My genfsode on ev 'uma wupwoe wpos wEipacwov 'uusy yivowevn: Literally, "¢ Marvel not at the burning in you which is for your trial." In the evening such a spirit of laughter was among us, that many were much offended. But the attention of all was fixed on poor L aS , whom we all knew to be no dissembler. One so violently and variously torn of the evil one did I never see before. Sometimes she laughed till almost strangled ; then broke out into cursing and blaspheming ; then stamped and struggled with incredible strength, so that four or five could scarce hold her: then cried out, "O eternity, eternity! O that I had no soul! O that I had never been born!" At last she faintly called on Christ to help her. And the violence of her pangs ceased.

Most of our brethren and sisters were now fully convinced, that those who were under this strange temptation could not help it. Only E th B and Anne H. n were of another mind ; being still sure, any one might help laughing if she would. This they declared to many on Thursday; but on Friday, 23, God suffered Satan to teach them better. Both of them were suddenly seized in the same manner as the rest, and laughed whether they would or no, almost without ceasing. Thus they continued for two days, a spectacle to all; and were then, upon prayer made for them, delivered in a moment. S a Ha. g, after she had calmly rejoiced several days, in the midst of violent pain, found at once a return of ease, and health, and strength ; and arose and went to her common business. Sun. June 1. I explained " the rest which remaineth for the people of God," in the morning at Kingswood school, and in the evening at Rose Green, to six or seven thousand people. I afterward exhorted our society, (the time being come that I was to leave them for a season,) to " pray always," that they might not faint in their minds, though they were " wrestling not against flesh and blood, but against principalities, and powers, and spiritual wickedness in high places." I left Bristol, and rode by Avon and Malmsbury (where I preached in the evening) to Oxford. Two or three even here had not yet been persuaded to cast away their confidence : one of whom was still full of her first love, which she had received at the Lord's table. I came to London; where, finding a general temptation prevail, of leaving off good works, in order to an increase of faith, I began on Friday, 6. to expound the Epistle of St. James, the great ee ee FOS oe tN es _ antidote against this poison. I then went to Mr. S June, 1740. REV. J. WESLEY'S JOURNAL. 185

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

How gross, palpable a contradiction is this, to the whole tenor of the New Testament! every part of which is full of commandments, from St. Matthew to the Revelation! But it is enough to observe, 1. That this bold affirmation is shamelessly contrary to our Lord's own words, ' Whosoever sha... break one of the least of these commandments, shall be called the least in the kingdom of heaven:' for nothing can be more evident, than that he here speaks of more than one, of several commandments, which every soul, believer or not, is obliged to keep as commanded. 2. That this whole scheme is overturned from top to bottom, by that other sentence of our Lord, ' When ye have done all that is commanded you, say, We have done no more than it was our duty to do.' 3. That although to do what God commands us is a believer's privilege, that does not affect the question. He does it nevertheless, as his bounden duty, and as a command of God. 4. That this is the surest evidence of his believing, according to our Lord's own words, 'If ye love me, (which cannot be unless ye believe,) keep my commandments.' 5. That to desire to do what God commands, but not as a command, is to affect, not freedom, but independency. Such independency as St. Paul had not; for though the Son had made him free, yet was he not without law to God, but under the law to Christ: Such as the holy angels have not; for they fulfil his commandments, and hearken to the voice of his words: Yea, such as Christ himself had not; for 'as the Father' had given him 'commandment,' so he 'spake.' " The substance of my exposition in the morning, on "' Why yet are ye subject to ordinances?" was, "From hence it has been inferred, that Christians are not subject to the ordinances of Christ; that believers need not, and unbelievers may not, use them; that these are not obliged, and those are not permitted, so to do; that these do not sin when they abstain from them; but those do sin when they do not abstain. But with how little reason this has been inferred, will sufficiently appear to all who consider,

"J, That the ordinances here spoken of by St. Paul are evidently Jewish ordinances; such as, 'Touch not, taste not, handle not;? and those mentioned a few verses before, concerning meats and drinks, and new moons, and sabbaths. 2. That, consequently, this has no reference to the ordinances of Christ; such as, prayer, communicating, and searching the Scriptures. 3. That Christ himself spake, that 'men' ought 'always to pray ;) and commands, 'not to forsake the assembling ourselves together; to search the Scriptures, and to eat bread and drink wine, in remembrance of him. 4. That the commands of Christ oblige all who are called by his name, whether (in strictness) believers or unbelievers ; seeing ' whosoever breaketh the least of these commandments, shall be called least in the kingdom of heaven.' " In the evening I preached on, "Cast not away your confidence, which hath great recompense of reward." "Ye who have known and felt your sins forgiven, cast not away your confidence, 1. Though your joy should die away, your love wax cold, and your peace itself be roughly assaulted: Though, 2. You should find doubt or fear, or strong and uninterrupted temptation; yea, though, 3. You should find a bodv of sin still in you, and thrusting sore at you that you might fall. " The first case may be only a fulfilling of your Lord's words, ' Yet a little whic and ve shall notsee me.' But he ' will come unto you again, and your hearts shall rejoice, and your joy no man taketh from vou.' Pt gee eee 188 REY. J. WESLEY'S JOURNAL. June, 1740 " Your being in strong temptation, yea, though it snould rise so high as to throw you iato an agony, or to make you fear that God had forgotten you, is no more a proof that you are not a' believer, than our Lord's agony, and his crying, 'My God, my God, why hast thou forsaken me ?' was a proof that he was not the Son of God.

I enforced that necessary caution, " Let him that standeth take heed lest he fall."" Let him that is full of joy and love, take heed lest he fall into pride ; he that is in calm peace, lest he fall into desire ; and he that is in heaviness through manifold temptations, lest he fall into anger or impatience. I afterward heard a sermon, setting forth the duty of getting a good estaie, and keeping a good reputation. Is it possible to deny (supposing the Bible true) that such a preacher is a "blind leader of the blind ?"' I was desired to go and pray with one who had sent for me several times before, lying in the new prison, under sentence of death, which was to be executed in a few days. I went; but the gaoler said, Mr. Wilson, the curate of the parish, had ordered I should not see him. I offered remission of sins to a small serious congregation near Deptford. Toward the end, a company of persons came in, dressed in habits fit for their work, and laboured greatly either to provoke or divert the attention of the hearers. But no man answering them a word, they were soon weary, and went away. I was deeply considering those points wherein our German brethren affirm we err from the faith, and reflecting how much holier some of them were than me, or any people I had yet known. But I was cut short in the midst by those words of St. Paul, 1 Tim. v, 21, "I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things, without preferring one before another, doing nothing by partiality." I was desired to pray with an old hardened sinner, supposed to be at the point of death. He knew not me ; nor ever had heard me preach. I spoke much Sept. 1740. REV. J. WRSLEY'S JOURNAL. 193 but he opened not his mouth. But no sooner did I name " the Saviour

I met with one who, having been lifted up with the abundance of joy which God had given her, had fallen into such blasphemies and vain imaginations as are not common to men. In the afternoon I found another instance, nearly, I fear, of the same kind: one, who, after much of the love of God shed abroad in her heart, was become wise far above what is written, and set her private revelations (so called) on the self-same toot with the written word. She zealously maintained, 1. That Christ had died for angels as well as men. 2. That none of the angels kept their first estate ; but all sinned, less or more. 3. That by the death of Christ three things were effected : one part of the fallen spirits were elected, and immediately confirmed in holiness and happiness, who are now the holy angeis; another part of them, having more deeply sinned, were reprobated, who are now devils; and the third nart, allowed a further trial; and in order thereto, sent down from peaven, and imprisoned in bodies of flesh and blood, who are now human souls. In the evening I earnestly besought them all to keep clear of vain speculations, and seek only for the plain, practical "truth, which is after godliness." A remarkable cause was tried: some time since, several men made a great disturbance during the evening sermon here, behaving rudely to the women, and striking the men who spake not to them. A constable standing by, pulled out his staff, and commanded them to keep the peace. Upon this one of them swore he would be revenged ; and going immediately to a justice, made oath, that he (the constable) 194 REV. J. WESLEY'S JOURNAL. Sept. 1740. had picked his pocket, who was accordingly bound over to the next sessions. At these, not only the same man, but two of his companions, swore the same thing. But there being eighteen or twenty witnesses on the other side, the jury easily saw through the whole proceeding, and without going out at all, or any demur, brought in the prisoner not guilty. Our Lord brought home many of his banished ones. In the evening we cried mightily unto him, that brotherly love might continue and increase. And it was according to our faith.

As I was expounding the twelfth of the Acts, a young man, with sume others, rushed in, cursing and swearing vehemently ; and so disturbed all near him, that, after a time, they put him out. I observed it, and called to let him come in, that our Lord might bid his chains fall off. As soon as the sermon was over, he came and declared before us all that he was a smuggler, then going on that work ; as his disguise, and the great bag he had with him, showed. But he said, he must never do this more: for he was now resolved to have the Lord for his God. Sun. Oct. 5. I explained the difference between being called a Christian, and being so: and God overruled the madness of the people, so that after I had spoke a few words, they were quiet and attentive to the end. While I was preaching at Islington, and rebuking sharply those that had made shipwreck of the faith, a woman dropped 196 REV. J. WESLEY'S JOURNAL. Nov. 1740_ down, struck, as was supposed, with death, having the use of all her limbs quite taken from her: but she knew the next day, she should 'not die, but live, and declare the loving kindness of the Lord."

I began declaring that " Gospel of Christ" which "is the power of God unto salvation," in the midst of the publicans and sinners, at Short's Gardens, Drury-lane. I spent an hour with Mr. St O what miSavorocyia, " persuasiveness of speech,'" is here! Surely, all the deceivableness of unrighteousness. Who can escape, except God be with him? I was informed of an awful providence. A poor wretch, who was here last week, cursing and blaspheming, and labouring with all his might to hinder the word of God, had afterward boasted to many, that he would come again on Sunday, and no man should stop his mouth then. But on Friday God laid his hand upon him, and on Sunday he was buried. Yet on Sunday, the 26th, while I was enforcing that great question with an eye to the spiritual resurrection, "Why should it be thought a thing incredible with you, that God should raise the dead?" the many-headed beast begaa to roar again. I again proclaimed deliverance to the captives ; and their deep attention showed that the word sent to them, did not return empty. The surprising news of poor Mr. S d's death was confirmed. Surely God will maintain his own cause. Righteous art thou, O Lord! Sat. Nov. 1. While I was preaching at Long-lane, the storm was - Nov. 1740. REV. J. WESLEY S JOURNAL. 197 so exceeding high, that the house we were in shook continually : but so much the more did many rejoice in Him whom the winds and the seas obey ; finding they were ready to obey his call, if he should then require their souls of them. We distributed, as every one had need, among the numerous poor of our society, the clothes of several kinds, which many who could spare them had brought for that purpose. I had the comfort of finding all our brethren that are in band, of one heart and of one mind. Early in the morning I set out, and the next evening came to Bristol.

I went to Kingswood, intending, if it should please God, to spend some time there, if haply I might be an instrument in his hand, of repairing the breaches which had been made ; that we might again, with one heart and one mouth, glorify the Father of our Lord Jesus Christ. I began expounding, both in the morning and evening, our Lord's sermon upon the mount. In the day time I laboured to heal the jealousies and misunderstandings which had arisen, warning every man, and exhorting every man, " See that ye fall not out by the way." In the afternoon I preached on, " Let patience have her perfect work." The next evening Mr. Cennick came back from a little journey into Wiltshire. I was greatly surprised when I went to receive him, as usual, with open arms, to observe him quite cold; so that a stranger would have judged he had scarce ever seen me before. However. for the present, said nothing, but did him honour before the people. I pressed him to explain his behaviour. He told me many stories which he had heard of me: yet it seemed to me something was still behind: so I desired we might meet again in the morning. A few of us had a long conference together. Mr. C now told me plainly, he could not agree with me, because I did not preach the truth, in particular with regard to election. We then entered a little into the controversy ; but without effect. In the morning I enforced those words, " Beloved, if God so loved us, we ought to love one another." Three of our sisters I saw in the afternoon, all supposed to be near death, and calmly rejoicing in hope of speedily going to Him whom their souls loved. At the lovefeast, which we had in the evening at Bristol, seventy or eighty of our brethren and sisters from Kingswood were present, notwithstanding the heavy snow. We all walked back together, through the most violent storm of sleet and snow which I ever remember ; the snow also lying above knee-deep in many places. But our hearts were warmed, so that we went on, rejoicing and praising God for the consolation.

I was sent for by one who had been a zealous opposer of "this way." But the Lover of souls now opened her eyes, and cut her off from trusting in the multitude of her good works: so that, find ing no other hope left, she fled, poor and naked, to the blood of the covenant, and, a few days after, gladly gave up her soul into the hands of her faithful Redeemer. At six, the-body of Alice Philips being brought into the room, I explained, " To-day shalt thou be with me in paradise." This was she whom her master turned away the last year for receiving the Holy Ghost. And she had then scarce where to lay her head. But she hath now a house of God, eternal in the heavens. Many from Bristol came over to us, and our love was greatly confirmed toward each other. At half an hour after eigh, the house was filled from end to end, where we concluded the year, wrestling with God in prayer, and praising him for the wonderful work which he had already wrought upon earth. January 1, 1741. I explained, "If any man be in Christ, he is a new creature." But many of our brethren, I found, had no ears to hear ; having disputed away both their faith and love. 'n the evening, out of the fulness that was given me, I expounded those words of St. Paul, (indeed of every true believer,) " To me to live is Christ, and to die is gain." The bodies of Anne Cole and Elizabeth Davis were buried. I preached before the burial, on, '" Blessed are the dead which die in the Lord: even so saith the Spirit; for they rest from their labours, and their works do follow them." Some time after Elizabeth Davis was speechless, being desired to hold up her hand, if she knew she was going to God, she looked up, and immediately held up both her hands. On Wednesday, I had asked Anne Cole, whether she chose to live or die. She said, "I do not choose either: I choose nothing. I am in my Saviour's hands; and I have no will but his. Yet I know, he will restore me soon." - And so he did, in a few hours, to the paradise of God.

In the evening was our love-feast in Bristol: in the conclusion of which, there being mention made that many of our brethren at Kingswood had formed themselves into a separate society, I related to them at large the effects of the separations which had been made from time to time in London; and likewise the occasion of this, namely, Mr. C 's preaching other doctrine than that they had before received Feb. 1741. REV. J. WESLEY'S JOURNAL. 203 The natural consequence was, that when my brother and I preached the same which we had done from the beginning, many censured and spoke against us both; whence arose endless strife and confusion. T B replied, why, we preached false doctrine ; we preached that there is righteousness in man. I said, "So there is, after the righteousness of Christ is imputed to him through faith. But who told you that what we preached was false doctrine?) Whom would you have believed this from, but Mr. C CES Men, answered, "You do preach righteousness in man. I did say this: and I say it still. However, we are willing to join with you; but we will also meet apart from you: for we meet to confirm one another in those truths ° which you speak against." I replied, " You should have told me this before, and not have supplanted me in my own house, stealing the hearts of the people, and, by private accusations, separating very friends." He said, "I have never privately accused you." I said, " My brethren, judge ;" and read as follows : To the Reverend Mr. George Whitefield. Jan. 1'7, 1741. 'My pear Broruer, That you might come quickly, I have written a second time.

"This had been just and honest, and not more than we have deserved at your hands. I say we; for God is my witness, how condescendingly loving I have been toward you. Yet did you so forget yourself, as both openly and privately to contradict my doctrine; while, in the mean time, T was as a deaf man that heard not, neither answered a word, either in private or public. Ah,my brother! Iam distressed for you. I would, but you will not receive my saying. 'Therefore I can only commit you to Him who hath commanded us to forgive one another, even as God, for Christ's sake, hath forgiven us." I preached twice at Kingswood, and twice at Bristol, on those words of a troubled soul, " O that I had wings like a dove; for then would I flee away, and be at rest." One of the notes I received to-day was as follows: ' A person whom God has visited with a fever, and has wonderfully preserved seven days in a hay mow, without any sustenance but now and then a little water out of a ditch, desires to return God thanks. The person is present, and ready to declare what God has done both for his body and soul. For the three first days of his illness, he felt nothing but the terrors of the Lord greatly fearing lest he should drop into hell; till after long and earnest prayer, he felt himself given up to the will of God, and equally content to live or die. Journal J. 14 a 206 REV. J. WESLEY'S JOURNAL. April, 1741 Then he fell into a refreshing slumber, and awaked full of peace and the love of God." '

'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. 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. 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??? 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.

"As yet I dare in no wise join with the Moravians: 1. Because their general scheme is mystical, not scriptural; refined in every point above what is written ; immeasurably beyond the plain gospel. 2. Because there is darkness and closeness in all their behaviour, and guile in almost all their words. 3. Because they not only do not practise, but utterly despise and decry, self-denial and the daily cross. 4. Because they conform to the world, in wearing gold and gay or costly apparel. 5. Because they are by no means zealous of good works, or at least only to their own people: for these reasons (chiefly) I will rather, God being my helper, stand quite alone than join with them: I mean till I have full assurance, that they are better acquainted with 'the truth as it is in Jesus.'" Fri. May 1. I was with one who told me, she had, been hithertc taught of man; but now she was taught of God only. She added, that God had told her not to partake of the Lord's Supper any more ; since she fed upon Christ continually. O who is secure from Satan transforming himself into an angel of light? In the evening I went to a little love-feast which Peter Bohler made for those ten who joined together on this day three years, "to confess our faults one to another." Seven of us were present; one being sick, and two unwilling to come. Surely the time will return, when there shall be again Union of mind, as in us all one soul! I had a conversation of several hours with P. Béhler and Mr. Spangenberg. Our subject was, a new creature; Mr. Spangenberg's account of which was this : "The moment we are justified, a new creature is put into us. This 1s otherwise termed, the new man. But notwithstanding, the old creature or the old man remains in us till the day of our death. And in this old man there remains an old heart, corrupt and abominable. . For inward corruption remains in the soul as long as the soul remains in the body. But the heart which is in the new man is clean. And the new man is stronger than the old; so that though corruption continually strives, yet while we look to Christ it cannot prevail."

I asked him, " Is there still an old man in you?" He said, Yes; and will be as long as I live." I said, "Is there then corruption in your heart?" He replied, "In the heart of my old man there is: but not in.the heart of my new man." I asked, "' Does the experience of your brethren agree with yours?" He answered, " I know what I have now spoken is the experience of all the brethren and sisters throughout our Church." A few of our brethren and sisters sitting by, then spoke what they experienced. He told them, (with great emotion, his hand a? aa May, 1741. REV. J. WESLEY'S JOURNAL. 209 trembling much,) " You all deceive your own souls. There 3 no higher state than that I have described. You are in a very dangerous error. You know not your own hearts. You fancy your corruptions are taken away, whereas they are only covered. Inward corruption never can be taken away, till our bodies are in the dust." Was there inward corruption in our Lord? Or, cannot the servant be as his Master? I gave the scriptural account of one who is "in Christ a new creature," from whom old things are passed away," and in whom 'all things are become new." In the afternoon I explained at Maryle-bone Fields, to a vast multitude of people, " He hath showed thee, O man, what is good. And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" The devil's children fought valiantly for their master, that. his kingdom should not be destroyed. And many stones fell on my right hand and on my left. But when I began to examine them closely, what reward they were to have for their labour, they vanished away like smoke.

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

Sun. '7. I preached in Charles' Square, on " The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they. that hear shall live." A violent storm began about the middle of the sermon: but these things move not those who seek the Lord. So much the more was his power present to heal ; insomuch that many of our hearts danced for joy, praising "the glorious God that maketh the thunder." Jon. 8. I set out from Enfield Chase for Leicestershire. Inthe evening we came to Northampton: and the next afternoon to Mr. Ellis's at Markfield, five or six miles beyond Leicester. For these two days, I had made an experiment which I had been so often and earnestly pressed to do : Speaking to none concerning 212 REV. J. WESLEY'S JOURNAL. - June, 1741. , the things of God, unless my heart was free to it. And what was the event ? Why, 1. That I spoke to none at all for fourscore miles together: No, not even to him that travelled with me in the chaise, unless a few words at first setting out. 2. That I had no cross either to bear or to take up, and commonly in an hour or two fell fast asleep. 3. That I had much respect shown me wherever I came; every one behaving to me, as to a civil, good-natured gentleman. O how pleasing is all this to flesh and blood! Need ye ''compass sea and land," to make '"proselytes" to this!

_ lately, to be crowded within and without. 2. That not one person who came in used any prayer at all; but every one immediately sat down, and began either talking to his neighbour, or looking about to see who was there. 3. That when I began to pray, there appeared a general surprise, none once offering to kneel down, and those who- stood, choosing the most easy, indolent posture which they conveniently could. I afterward looked for one of our hymnbooks upon the desk ; (which I knew Mr. Howe had brought from London ;) but both that and the Bible were vanished away ; and in the room lay the Moravian hymns and the Count's sermons. I expounded, (but with a heavy heart,) Believe in the Lord Jesus, and thou shalt be saved ;" and the next morning described (if haply some of the secure ones might awake from the sleep of death) the fruits of true faith, " righteousness, and peace, and joy in the Holy host." In the evening we came to Markfield again, where the church was quite full, while I explained, " All we like sheep have ao June, 1741. REV. J. WESLEY'S JOURNAL. 213 gone astray; and the Lord hath laid on him the iniquity of us all." In the morning I preached on those words, "'To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness." We then set out for Melbourn, where, finding the house too small to contain those who were come together, I stood under a large tree, and declared Him whom God hath exalted to be a Prince and a Saviour, to give repentance unto Israel, and remission of sins." Thence I went to Hemmington, where also, the house not being large enough to contain the people, they _ stood about the door, and at both the windows, while I showed " what'

I set out for London, and read over in the way, that celebrated book, Martin Luther's " Comment on the Epistle to the Galatians." I was utterly ashamed. How have I esteemed this book, only because I heard it so commended by others; or, at best, because I had read some excellent sentences occasionally quoted from it! But what shall I say, now I judge for myself? Now 1 see with my own eyes? Why, not only that the author makes nothing out, clears up not one considerable difficulty ; that he is quite shallow in his remarks on many passages, and muddy and confused almost on all; but that he is deeply tinctured with Mysticism throughout, and hence often dangerously wrong. 'To instance only in one or two points : How does he (almost in the words of Tauler) decry reason, right or wrong, as an irreconcilable enemy to the gospel of Christ! Whereas, what is reason (the faculty so called) but the power of apprehending, judging, and discoursing? Which power is no more to be condemned in the grose than seeing, hearing, or feeling. Again, how blasphemously does he: speak of good works and of the law of God ; constantly coupling che law ies. 914 REV. J, WESLEY'S JOURNAL. June, 1741. with sin, death, hell, or the devil ; and teaching, that Christ delivers us from them all alike. Whereas, it can no more be proved by Scripture that Christ delivers us from the law of God, than that he delivers us from holiness or from heaven. Here (1 apprehend) is the real spring of the grand error of the Moravians. They follow Luther for better for worse. Hence their " No works; no law; no commandments." But who art thou that " speakest evil of the law, and judgest the law?"

In the evening I came to London, and preached on those words, Gal. v, 15, "In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." After reading Luther's miserable comment upon the text, I thought it my bounden duty openly to warn the congregation against that dangerous treatise ; and to retract whatever recommendation I might ignorantly have given of it. I set out, and rode slowly toward Oxford ; but before I came to Wycombe my horse tired. There I hired another, which tired also before I came to Tetsworth. I hired a third here, and reached Oxford in the evening. I inquired concerning the exercises previous to the degree of Bachelor in Divinity, and advised with Mr. Gambo!d concerning the subject of my sermon before the University ; but he seemed to think it of no moment: " For," said he, "all here are so prejudiced, that they will mind nothing you say." I know not that. However, I am to deliver my own soul, whether they will hear, or whether they will forbear. I found a great change among the poor people here. Out of twenty-five or thirty weekly communicants, only two were left. Not one continued to attend the daily prayers of the Church. And those few that were once united together, were now torn asunder, and scattered abroad.

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

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

Several of our friends from London, and some from Kingswood and Bristol, came to Oxford. Alas! how long shall they 'come from the east, and from the west, and sit down in the kingdom of God," while the children of the kingdom will not come in, but remain in utter darkness! It being my turn, (which, comes about once in three years,) I preached at St. Mary's, before the University. The harvest truly is plenteous. So numerous a congregation (from whatever motives they came) I have seldom seen at Oxford. My text was the confession of poor Agrippa, " Almost thou persuadest me to be a Christian." I have "cast my bread upon the waters." Let me "find it again after many days!" In the afternoon I set out, (having no time to spare,) and on Sunday, 26, preached at the Foundery, on the liberty" we have " to enter into the holiest by the blood of Jesus." Finding notice had been given, that I would preach mn the evening at Hackney, I went thither, and openly declared those glad iudings, ' By grace are ye saved through faith." Many, we heard, had threatened terrible things; but no man opened his mouth. Perceive ye not yet, that "greater is he that is in us, than he that is in the world?" I visited one that was going heavily and in fear "through the valley of the shadow of death." But God heard the prayer, and soon lifted up the light of his countenance upon her: so that she immediately broke out into thanksgiving, and the next day quietly fell asleep. Fr. 31. Hearing that one of our sisters (Jane Muncy) was ill, went to see her. She was one of the first women bands at Fetterlane ; and, when the controversy concerning the means of grace began, stuod in the gap, and contended earnestly for the ordinances once delivered to the saints. When, soon after, it was ordered, that the unmarried men and women should have no conversation with each other, she again withstood to the face those who were " teaching for Joctrines the commandments of men." Nor could all the sophistry of he 'a Aug. 1741. REV. J. WESLEY'S JOURNAL. 217

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

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

W. I feared that there was error in their doctrine, 1!. Concerning the end of our faith in this life, to wit, Christian perfection. 2. Concerning the means of grace, so called by our Church. Z. I acknowledge no inherent perfection in this life. This is the error of errors. I pursue it through the world with fire and sword ; I trample it under foot ; I exterminate it. Christ is our only perfection. Whoever follows after inherent perfection, denies Christ. W. But I believe, that the Spirit of Christ works perfection in true Christians. Z. Not at all. All our perfection is in Christ. All Christian perfection is, faith in the blood of Christ. The whole of Christian perfection is imputed, not inherent. We are perfect in Christ ; in ourselves, never. W. We contend, I think, about words. Is not every true believer holy 2 Z. Certainly. Bur. he is holy in Christ, not in himself. W. But does he not live holily ? Z. Yes, he lives holily in all things. W. Has he not also a holy heart ? Z. Most certainly. W. Is he not, consequently, holy in himself? Z. No, no. In Christ only. He is not holy in himself. In himself he has no holiness at all. W. Has he not the love of God and his neighbour in his heart? Yea, eve: .he whole image of God ? Z. He has. But these constitute legal, not evangelical holiness. Evangelical holiness is, faith. W. The dispute is altogether about words. You grant taat the whole heart and the whole life of a believer, are holy: that he loves God with all his heart, and serves him with all his strength. I ask nothing more. I mean nothing else by Christian perfection or holiness, Z. But this is not his holiness. He is not more holy, if he loves more; nor less holy, if he loves less. Journal I. 15 (? ee Saat aC oe 8/4 222 REV. J. WESLEY'S JOURNAL. Sept. 1741. whatsoever you are, I beseech you to weigh the following words; if haply God, " who sendeth by whom he will send," may give you light thereby: although "'the mist of darkness," (as one 'of you affirms) should be reserved for me for ever.

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

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

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

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

Three things, above all, permit me, even me, to press upon you, with all the earnestness of love First, With regard to your doctrine, that ye purge out from among you, the leaven of Antinomianism, wherewith you are so deeply infected, and no longer " make void the Law through faith." Secondly, With regard to your discipline, that ye " call no man Rabbi, Master," Lord of your faith, " upon earth." Subordination, I know, is needful; and I can show you such a subordination, as in fact answers all Christian purposes, and is yet as widely distant from that among you, as the heavens are from the earth. Thirdly, » With regard to your practice, that ye renounce all craft, cunning, subtlety, dissimulation ; wisdom, falsely so called ; that ye put away all disguise, all guile out of your mouth; that in all " simplicity and godly sincerity" ye "have your conversation in this world;" that ye use " oreat plainness of speech" to all, whatever ye suffer thereby ; seeking only, "by manifestation of the truth," to " commend" yourselves « to every man's conscience in the sight of God." Sune 24, 1744. JOURNAL. No. V. Sunpay, September 6, 1741. -Observing some who were beginning to use their liberty as a cloak for licentiousness, I enforced, in the morning, those words of St. Paul, (worthy to be written in the heart of every believer,) " All things are lawful for me; but all things are not expedient ;" and, in the evening, that necessary advice of our Lord, «That men ought always to pray, and not to faint." Mon. '7. I visited a young man in St. Thomas's Hospital, who, in strong pain, was praising God continually. At the desire of many of the patients, I spent a short time with them in exhortation and prayer. O what a harvest might there be, if any lover of souls, who has time upon his hands, would constantly attend these places of distress, and, with tenderness and meekness of wisdom, instruct and exhort those on whom God has laid his hands, to know and improve the day of their visitation ! I expounded in Greyhound-lane, Whitechapel, part of the one hundred and seventh psalm. And they did rejoice whom "the Lord had redeemed, and delivered from the hand of the enemy."

I was greatly comforted by one whom God had lifted up from the gates of death, and who was continually telling, with tears of joy, what God had done for his soul. I met about two hundred persons, with whom severally I had talked the week before, at the French chapel, in Hermitage-street, Wapping, where they gladly joined in the service of the Church, and particularly in the Lord's Supper, at which Mr. Hall assisted. It was more than two years after this, that he began so vehemently to declaim against my brother and me, as "bigots to the Church, and those carnal ordinances," as he loved to term them. fri. 18. I buried the only child of a tender parent, who, having soon finished her course, after a short sickness, went to Him her soul loved, in the fifteenth year of her age. I preached in Charles' Square, Hoxton, on these solemn words, " This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent." I trust God blessed his word. The scoffers stood abashed, and opened not their mouth. I set out, and the next evening met my brother at Bristol, with Mr. Jones, of Fonmon Castle, in Wales; now convinced of the truth as it is in 230 REV. J. WESLEY'S JOURNAL. Oct. 1741, Jesus, and labouring with his might to redeem the time he had lost, t make his calling sure, and to lay hold on eternal life. In the evening we went to Kingswood. The house was filled from end to end. And we continued in ministering the word of God, and in prayer and praise, till the morning.

misings presently vanished away, and our hearts were ) it together in love. We rode together to Machan, (five miles beyond Newport, which we reached about twelve o'clock. In an hour after H. Harris. came, and many of his friends from distant parts. We had no dispute. of any kind; but the spirit of peace and love was in the midst of us. At three we went to church. There was a vast congregation, though at only a few hours' warning. After prayers, I preached on those words. in the Second lesson, " The life which I now live I live by the faith of the Son of God, who loved me, and gave himself for me." Mr. Rowlands then preached in Welsh, on Matthew xxviii, 5: " Fear not ye; for ye seek Jesus, which was crucified." We rode afterward to St. Bride's in the Moors; where Mr. Row- lands preached again. Here we were met by Mr. Humphreys and Thomas Bissicks, of Kingswood. About eleven a few of us retired, in order to provoke one another to love, and to good works. But T. Bis- sicks immediately introduced the dispute, and others seconded him. This H. Harris and Mr. Rowlands strongly withstood; but finding it profited nothing, Mr. Rowlands soon withdrew. H. Harris kept them at bay till about one o'clock in the morning: I then left them and Capt. T. together. About three they left off just where they began.

Going to a neighbouring house, I found Mr. H. and T Bissicks tearing open the sore with all their might. On my coming in, all was hushed ; but Mrs. James, of Abergavenny, (a woman of candour and humanity,) insisted that those things should be said to my face. There followed a lame piece of work: but although the accusations brought were easily answered, yet I found they left a soreness. on many spirits. When H. Harris heard of what had passed, he hasted to stand in the gap once more; and with tears besought them all, "to follow after the things that make for peace ;"" and God blessed the healing words which he spoke ; so that we parted in much love, being all determined to let controversy alone, and to preach " Jesus Christ, and him crucified." I preached at Cardiff at three, and about five set out thence for Fonmon Castle. Notwithstanding the great darkness of the night, and our being unacquainted with the road, before eight we came safe to the congregation, which had been some time waitiag for us. - I rode to Wenvo. The church was thoroughly filled with attentive hearers, while I preached on those words, " Whom ye ignorantly worship, him declare I unto you." In the afternoon I read prayers and preached at Porth Kerry: in the evening there was a great concourse of people at the Castle, to whom I strongly declared " the hope of righteousness which is through faith." I preached once more at Porth Kerry, and, in the afternoon, returned to Cardiff, and explained toa !arge congregation, "« When they had nothing to pay, he frankly forgave them both." At eleven I preached at the prison, on, "I came not to call the righteous, but sinners to repentance." In the afternoon I was desired to meet one of the honourable women, whom I found a mere sinner, groaning under the mighty hand of God. About six, at Mr. W.'s desire, I preached once more on those words, " Whom ye ignorantly worship, him declare I unto you." I set out soon after preaching, and about nine, came to Newport. A clergyman soon after I was set down, came into the next aah et Yl erent 'Oct. 1741. 'REV. J. WESLEY'S JOURNAL. 233

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.

I immediately fell into a profuse sweat, which continued till one or two in the morning. God then gave me refreshing sleep, and afterward such tranquillity of mind, that this day, Sunday, November 1, seemed the shortest day to me I had ever known in my life. "J think a little circumstance ought not to be omitted, although I know there may be an ill construction put upon it. 'Those words were now so strongly impressed upon my mind, that for a considerable time I could not put them out of my thoughts, ' Blessed is the man that provideth for the poor and needy: the Lord shall deliver him in the time of trouble. The Lord shall comfort him when he lieth sick upon his bed: make thou all his bed in his sickness.' "On Sunday night likewise I slept well, and was easy all Monday morning. But about three in the afternoon the shivering returned much more 'violent than before. It continued till I was put to bed. I was then immediately as in a fiery furnace. In a little space I began sweating: but the sweating seemed to increase rather than aliay the burning heat. Thus I remained till about eight o'clock; when I suddenly awaked out of a kind of doze, in such a sort of disorder (whether of body or mind, or both) as I know not how to describe. My heart and lungs, and all that was within me, and my soul too, seemed to be in perfect uproar. But I cried unto the Lord in my trouble, and he delivered me out of my distress. "T continued in a moderate sweat till near midnight, and then slept pretty well till morning. On Tuesday, November 3, about noon I was removed to Mr. Hooper's. Here I enjoyed a blessed calm for several hours, the fit not returning till six in the evening: and then in such a manner as I never heard or read of. I had a quick pulse, attended with violent heat; but no pain either in my head, or back, or limbs; no sickness, no stitch, no thirst. Surely God is a present help in time of trouble. And he does 'make all' my ' bed in' my 'sickness.' " Many of our brethren agreed to seek God to-day by fasting Nov. 1741. REV. J. WESLEY'S JOURNAL. 235

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

. everlasting strength." I was showing, what cause we had to trust in the Captain of our salvation, when one in the midst of the room cried out, " Who was your captain, the other day, when you hanged yourself? I know the man who saw you when you was cut down." 'This wise story, it seems, had been diligently spread abroad, and cordially believed by many in Bristol. I desired they would make room for the man to come nearer. But the moment he saw the way open, he ran away with all possible speed, not so much as once looking behind him. God humbled us in the evening by the loss of more than thirty of our little company, who I was obliged to exclude, as no longer adorning the Gospel of Christ. I believed it best, openly to declare both their names and the reasons why they were excluded. We then all cried unto God, that this might be for their edification, and not for destruction. I went to Bath. I had often reasoned with myself concerning this place, " Hath God left himself without witness?" Did he Dec. 1741. REV. J. WESLEY'S JOURNAL. 237 never raise up such as might be shining lights, even in the midst of this sinful generation? Doubtless he has ; but they are either gone "to the desert," or hid under the bushel of prudence. Some of the most serious persons I have known at Bath are either solitary Christians, scarce known to each other, unless by name ; or prudent Christians, as careful not to give offence, as if that were the unpardonable sin: and as zealous, to "keep their religion to themselves," as they should be, to "let it shine before men." I returned to Bristol the next day. In the evening one desired to speak with me. I perceived him to be in the utmost confusion, so that for a while he could not speak. At length he said, "T am he that interrupted you at the new room, on Monday ; I have had no rest since, day or night, nor could have till I had spoken to you. I hope you will forgive me, and that it will be a warning to me all the days of my life."

The morning congregation was increased to above thrice the usual number, while I explained, "' Grace be unto you, and peace, from God the Father, and from our Lord Jesus Christ." At Longlane likewise, in the evening, I had a crowded audience, to whom I spoke from those words, " O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out." '7. After diligent inquiry made, cemoved all those from the congregation of the faithful, whose behaviour Journal I. -16 yee dai Bip 238 REV. J. WESLEY'S JOURNAL. Jan. 1742. or spirit was not agreeable to the Gospel of Christ : openly declaring the objections I had to each, that others might fear, and cry to God for them. By the unusual overflowing of peace and love to all, which I felt, 1 was inclined to believe some trial was at hand. At three in the afternoon my fever came;:but, finding it was not violent, I would not break my word, and therefore went at four and committed to the earth the remains of one who had died in the Lord a few days before ; neither could I refrain from exhorting the almost innumerable multitude of people, who were gathered together round her grave, to cry to God, that they might die the death of the righteous, and their last end be like hers. I then designed to lie down; but Sir John G coming, and sending to speak with me, I went to him, and from him into the pulpit, knowing God could renew my strength. I preached, according to her request who is now with God, on those words with which her soul had been so refreshed a little before she went hence, after a long night of doubts and fears: " Thy sun shall no more go down, neither shall thy moon withdraw itself. For the Lord shall be thine everlasting light, and the days of thy mourning shall be ended." At the society which followed, many cried after God with a loud and bitter cry. About ten I left them, and committed myself into his hands, . to do with me what seemed him good.

Fri. Jan. 1, 1742. After a night of quiet sleep, I waked in a strong fever, but without any sickness, or thirst, or pain. I consented, however, to keep my bed; but on condition that every one who desired it, should have liberty to speak with me. I believe fifty or sixty persons did so this day ; nor did I find any inconvenience from it. In the evening I sent for all the bands, who were in the house, that we might magnify our Lord together. A near relation being with me when they came, I asked her afterward, if she was not offended. ' Offended!" said she: "JT wish I could be always among you. I thought I was in heaven." This night also, by the blessing of God, I slept well, to the utter astonishment of those about me, the apothecary in particular, who said, he had never seen such a fever in his life. I had a clear remission in the morning; but about two in the afternoon, a stronger fit than any before ; otherwise I had determined to have been at the meeting 'of the bands: but good is the will of the Lord. Finding myself quite free from pain, I met the leaders, morning and afternoon; and joined with a little company of them in the great sacrifice of thanksgiving. In the evening, it being the men's love-feast, I desired they would all come up. Those whom the rooin would not contain, stood without; while we all with one mouth sung praise to God. I waked in perfect health. Does not God both kill and make alive ? This day, I understand, poor Charles Kinchin died ! Cui pudor, et justitie soror, Incorrupta fides, nudaque veritas, Quando ullum invenient parem ? Where will his like be found, for modesty, Unblemisn'd faithfulness, and naked truth ? I preached morning and evening every day, for the remaining part of the week. On Saturday, while I was preaching at Long-lane, a rude out lift up their voice on high. I fell upon them without delay. Some s .. ibaa Jan. 1742. REV. J. WESLEY'S JOURNAL. 239

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. 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. I met the society in Short's Gardens, Drury-lane, for the first time. 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." 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

a note, that she might be prayed for. I asked what I should write. She answered, ' You know what I want; a lively faith.' Being better on Monday, 18, she got up to prepare for her journey; though still de siring God to put a stop to it, if it was not according to his will. As soon as she rose from prayer she fainted away. When she came to herself. she said, 'Where is that scripture of Balaam journeying, and the angel of the Lord standing in the way? I can bring this home to myself. I was just going this morning; and see, God has taken away all my strength.' "From this hour, she was almost continually praying to God, that he would reveal himself to her soul. On Tuesday, 19, being in tears, I asked what was the matter. She answered, 'The devil is very busy with me.' On asking, 'Who condemns you? she pointed to her heart, and said, 'This; and God is greater than my heart.' On Thursday, after Mr. Richards had prayed with her, she was much cheerfuller, and she could not doubt but God would fulfil the desire which he had given her. ' One of her sisters coming out of the country to see her, she said, 'If I had come to you, evil would have befallen me; but I am snatched out of the hands of the devil. Though God has not yet revealed himself to me, yet I believe, were I to die this night, before to-morrow I should be in heaven.' Her sister saying, 'I hope God will restore you to health ;? she replied, ' Let him do what seemeth him good.' " She said, 'I saw my mother, and brother, and sister, in my sleep; and they all received a blessing in a moment.' I asked if she thought she should die; and whether she believed the Lord would receive her soul. Looking very earnestly, she said, 'I have not seen the Lord yet; but I believe I shall see him and live: although these are bold words for a sinner to say. Are they not?'

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

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

"And now the devil began to set upon him with all his might, continually tempting him to self-murder: sometimes he was vehemently pressed to hang himself; sometimes to leap into the river: but this only made him the more earnest in prayer; in which, after he had oeen one day wrestling with God, he saw himself, he said, surrounded on a sudden with an inexpressible light, and was so filled with joy and the love of God, that he scarce knew where he was; and with such love to all man kind, that he could have laid himself on the ground, for his worst enemies to trample upon. From this time his father and mother were surprised at him, he was so diligent to help them in all things. When they went to the preaching, he was careful to give their supper to the other children; and when he had put them to bed, hurried away to the room, to 'ight his father or mother home. Meantime he lost no opportunity of hearing the preaching himself, or of doing any good he could, either at home or in any place where he was. " One day, walking in the fields, he fell into talk with a farmer, who spoke very slightly of religion. John told him, he ought not to talk so; and enlarged upon that word of the Apostle, (which he begged him to consider deeply,) ' Without holiness no man shall see the Lord.' The man was amazed, caught the child in his arms, and knew not how to part with him. His father and mother once hearing him speak pretty loud in the next room, listened to hear what he said. He was praying thus: 'Lord, I do not expect to be heard for my much speaking. Thou knowest my heart; thou knowest my wants.' He then descended to particulars. Afterward he prayed very earnestly for his parents, and for his brothers and sisters by name; then for Mr. John and Charles Wesley, that God would set their faces as a flint, and give them to go on conquering and to conquer; then for all the other ministers he could remember by name, and for all that were, or desired to be, true ministers of Christ. "In the beginning of his illness his mother asked him if he wanted any 244 REV. J. WESLEY'S JOURNAL. Feb. 1742.

"On Wednesday night he wrestled much with God in prayer. At last, throwing his arms open, he cried, 'Come, come, Lord Jesus! I am thine. Amen and amen.' He said, 'God answers me in my heart, Be of good cheer, thou hast over.ome the world ;? and immediately after, he was filled with love and joy unspeakable. He said to his mother, ' That school was the saving of my soul; for there I began to seek the Lord. But how is it, that a person no sooner begins to seek the Lord, but Satan straight stirs up all his instruments against him?' When he was in agony of pain, he cried out, 'O Saviour, give me patience! Thou hast given me patience, but give me more. Give me thy love, and pain is nothing: I have deserved all this, and a thousand times more; for there is no sin but I have been guilty of.' "A while after, he said, 'O mother, how is this? If a man does not do his work, the masters in the world will not pay him his wages. But it is not so with God; he gives me good wages, and yet am sure I have done nothing to gain them. O it is a free gift; it is free for every soul, for Christ has died for all.2 On Thursday morning his mother asked him how he did: he said, 'I have had much struggling to-night, but my Saviour is so loving to me, I do not mind it; it is no more than nothing to me.' Then he said, 'I desire to be buried from the Room; and I desire Mr. Wesley would preach a sermon over me, on those words of David, (unless he thinks any other to be more fit,) Before I was afflicted I went astray ; but now I have kept thy word.'

" Tasked him, ' how do you find yourself now?' He said, 'In great pain, but full of love.' I asked him, ' But does not the love of God overcome pain? He answered, ' Yes! pain is nothing to me: I did sing praises to the Lord in the midst of my greatest pain; and I could not help it.' I asked him, if he was willing to die: he replied, 'O yes, with all my heart.' I said, ' But if life and death were set before you, what would you choose then' He answered, 'To die, and to be with Christ: I long to be out of . March, 1742. REV. J. WESLEY'S JOURNAL. - 245 this wicked world.' On Thursday night he slept much sweeter than he had done for some time before. In the morning he begged to see Mr. John Wesley. When Mr. Wesley came, and, after some other questions, asked him what he should pray for; he said, that God would give him a clean heart, and renew a right spirit within him. When prayer was ended, he seemed much enlivened, and said, 'I thought I should have died to-day: but must not be in haste; I am content to stay. I will tarry the Lord's leisure.' On Saturday, one asked, if he still chose to die: he said, 'J have no will; my will is resigned to the will of God. But I shall die: mother, be not troubled; I shall go away like a lamb.'

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

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

At noon I preached at Brentford, and again about seven in the evening. Many who had threatened to do terrible things were present ; but they made no disturbance at all. Tuesday, 20, was the day on which our noisy neighbours had agreed to summon all their forces together: a great number of whom came early in the evening, and planted themselves as near the desk as possible. But He that sittefa in heaven laughed them to scorn. The greater part soon vanished away ; and to some of the rest, I trust his word came with the demonstration of his Spirit. I spent an agreeable hour with Mr. Wh I believe he is sincere in all he seys concerning his earnest desire of joining hand in hand with all that love the Lord Jesus Christ. But if (as some would persuade me) he is not, the loss is all on his own side. I am just as I was: I go on my way, whether he goes with me or stays behind. At five I preached in Ratcliffe Square, near Stepney, on, "T came not to call the righteous, but sinners to repentance." A multitude of them were gathered together before I came home, and filled the street above and below the Foundery. Some who apprehended we should have but homely treatment, begged me to go in as soon as possible ; but I told them, "« No: provide you for yourselves ; but I have a message to deliver first." I told them, after a few words, " Friends, _let every man do as he pleases ; but it is my manner, when I speak of the things of God, or when another does, to uncover my head ;" which I accordingly did; and many of them did the same. I then exhorted them to repent and believe the Gospel. Not a few of them appeared to be deeply affected. Now, Satan, count thy gains. I called on one who was sorrowing' as without hope for her son, who was turned again to folly. I advised her to wrestle with God for his soul ; and in two days he brought home the wandering sheep, fully convinced of the error of his ways, and determined to choose the better part.

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

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

fe So held Christ without, and the devil within. This is a mystery, that I should feel myself safe and pure, and yet the devil to be in me Judge who gave me this purity, and taught me to be thus perfect in Christ! But ere long that began to break forth in action, which I had conceived in my heart. But it was the Lord's will I should not go far, before I was again brought under tne law. Then did I stand stripped and naked of that knowledge. I wish all who are so deceived as I was, were brought under the law, that they might learn what it is to come to Jesus Christ. And I wish them not to pass from under the law, till they clearly see the end of the law come into their hearts. "The law being mixed with faith, makes it quick and powerful. For as the law will not leave one hair of our heads uncondemned, so faith will not leave one unreconciled. And blessed is he who lives in the same reconciliation, and turns not as a dog to his vomit. Then shall he be called a child of God ; who cannot sin, because his seed remaineth in him. Thou writest, Jesus makes it manifest to thee, that thou art a great sinner. That is well; and if more, it would be better for thee. Again thou sayest, since thou first receivedst a full and free pardon for all thy sins, thou hast received so many fresh pardons, that they are quite out of count. And this, thou sayest, is spoken to thy own shame and thy Saviour's praise. Come, my brother, let us both be more ashamed. Let us see where we are, and what we are doing to the Lamb. We are not glorifying him: (let us not mistake ourselves thus:) we are crucifying him afresh. We are putting him to an open shame, and bringing swift , damnation on our own heads. "Again, thou sayest, though thy sins be great and many, yet thy Saviour's grace is greater. Thou sayest right; or else, how should we have been cleansed? But his great cleansing power does not design that we should become fowl again; lest he call us away in our uncleanness, and we perish for ever. For it will not profit us, that we were once

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

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

I preached at eight near Dewsbury Moor; and at eight the next morning, Thursday, 3, at Mirfield, where I found Mr. Ingham had been an hour before. Great part of the day I spent in speaking with those who have tasted the powers of the world to come ; by whose concurrent testimony I find, that Mr. Ingham's method to this day is, 1. To endeavour to persuade them, that they are in a delusion, and have indeed no faith at all: if this cannot be done, then, 2. To make them keep it to themselves ; and, 3. To prevent their going to the church or sacrament; at least to guard them from having any reverence, or expecting to find any blessing in those ordinances of God. In the evening I preached at Adwalton, a mile from Birstal, in a broad part of the highway, the people being too numerous to be contained in any house in the town. After preaching, and the next day, I spoke with more, who had, or sought for, redemption through Christ; all of whom I perceived had been advised also, to put their light under a bushel; or to forsake the ordinances of God, in order to find Christ. 'ri. 4. At noon I preached at Birstal once more. All the hearers were deeply attentive ; whom I now confidently and cheerfully committed to 'the great Shepherd and Bishop of souls." Hence I rode to Beeston. Here I met once more with the works of a celebrated author, of whom many great men cannot speak without rapture, and the strongest expressions of admiration, I mean Jacob Behmen. The book I now cpened was his " Mysterium Magnum," or Exposition of Genesis iy ee ee oa June, 1742. REV. J. WESLEY'S JOURNAL. 255

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

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

I rode to Bristol. Isoon found disputing had done much mischief here also. 1 preached on those words, " From that time many of his disciples went back, and walked no more with him. Then said Jesus unto the twelve, Will ye also go away?" Many were cut to the heart. A cry went forth; and great was the company of the mourners : but God did not leave them comfortless : some knew in the same hour, that he had the words of eternal life. T'wes. 29. I was desired to visit one in Newgate. As I was coming out, poor Benjamin Rutter stood in my way, and poured out such a flood of cursing and bitterness, as I scarce thought was to be found out of hell. From Thursday, July 1, till Monday, I endeavoured to compose the little differences which had arisen. OnMondayI rode to Cardiff, and found much peace and love in the little society there. Tuesday, 6. I rode over to Fonmon, and found Mrs. Jones throughly resigned to God, although feeling what it was to lose a husband, and such a husband, in the strength of his years. Wed. '7. I returned, and at five in the afternoon preached to a small attentive congregation near Henbury. Before eight I reached Bristol, and had a comfortable meeting with many who knew in whom they had believed. Nowat length I spent a week in peace, all disputes being laid aside. Thursday, 15. I was desired to meet one who was ill of a very uncommon disorder. She said, ' For several years, I have heard, wherever I am, a voice continually speaking to me, cursing, swearing, and blaspheming, in the most horrid manner, and inciting me to all manner of wickedness. I have applied to physicians, and taken all sorts of medicines, but am never the better: No, nor ever will, till a better physician than these bruises Satan under her feet. I Jeft Bristol in the evening of Sunday, 18, and on Tuesday came to London. I found my mother on the borders of eternity. But she had no doubt or fear ; nor any desire but (as soon as God should cali) 'to depart and to be with Christ."

About three in the afternoon I went to my mother, and found her change was near. I sat down on the bedside. She was in her last conflict; unable to speak, but I believe quite sensible. Her look was calm and serene, and her eyes fixed upward, while we commended her soul to God. From three to four, the silver cord was loosing, and the wheel breaking at the cistern; and then, without any struggle, or sigh, or groan, the soul was set at liberty. We stood round the bed, and fulfilled her last request, uttered a little before she lost her speech: " Children, as soon as I am released, sing a psalm of praise to God." Sun. August 1. Almost an innumerable company of people being gathered together, about five in the afternoon, I committed to the earth the body of my mother, to sleep with her fathers. The portion of Scripture from which I afterward spoke was, 'I saw a great white throne, and him that sat on it, from whose face the eartn and the heaven fled away; and there was found no place for them. AndI saw the dead, small and great, stand before God; and the books were opened: and the dead were judged out of those things which were written in the books, according to their works." It was one of the most solemn assemblies I ever saw, or expect to see on this side eternity. We set a Aug. 1742. REV. J. WESLEY'S JOURNAL. 261 up a plain stone at the head of her grave, inscribed with the following words : In sure and steadfast hope to rise, And claim her mansion in the skies, A Christian here her flesh laid down, The cross exchanging for a crown. True daughter of affliction, she, Inured to pain and misery, Mourn'd a long night of griefs and fears, A legal night of seventy years. The Father then revealed his Son, Him in the broken bread made known. She knew and felt her sins forgiven, And found the earnest of her heaven. Meet for the fellowship above, She heard the call, "' Arise, my love !"" "T come," her dying looks replied, And lamb-like, as her Lord, she died.

1 cannot but further observe, that even she (as well as her father, and grandfather, her husband, and her three sons) had been, in her measure and degree, a preacher of righteousness. This I learned from a letter, wrote long since to my father ; part of which I have here subjoined : " February 6, 1711 12. «____ As Tam a woman, sol am also mistress of a large family. And though the superior charge of the souls contained in it, lies upon you; yet, in your absence, I cannot but look upon every soul you leave under my care, as a talent committed to me under a trust, by the great Lord of all the families, both of heaven and earth. And if I am unfaithful to him or you, in neglecting to improve these talents, how shall I answer unto him, when he shall command me to render an account of my stewardship? As these, and other such like thoughts, made me at first take a more than ordinary care of the souls of my children and servants, so. knowing our religion requires a strict observation of the Lord's day, and not thinking that we fully answered the end of the institution by going to church, unless we filled up the intermediate spaces of time by other acts of piety and devotion, I thought it my duty to spend some part of the day, in reading to and instructing my family: and such time I esteemed spent in a way more acceptable to God, than if I had retired to my own private devotions. This was the beginniug of my present practice. Other people's coming and joining with us was merely accidental. Our lad told his parents: they first desired to be admitted; then others that heard of it, begged leave also: so our company increased to about thirty; and it seldom exceeded forty last winter.

affirm they were) working in an unusual manner, no way essential either to justification or sanctification ; but that all the rest I must believe to be the mere empty dreams of a heated imagination. 1 observed that the leaven of stillness is not yet purged out from among us. One of our brethren saying, he was uneasy because he had wilfully neglected the Lord's Supper, another replied. then his faith was weak; else his peace could not be shaken by such Sept. 1742. REY. J. WESLEY'S JOURNAL. 269 little things. Yea, but I think such little things as these will shake the peace of any true believer, viz. a wilful breach of any commandment ' of God. If it does not shake us, we are asleep in the devil's arms. I buried the body of Lucy Godshall, one of the first women bands at Fetter-lane. After pressing toward the mark for more thar two years, since she had known the pardoning love of God, she was for some time weary and faint in her mind, till I put her out of the bands. God blessed this greatly to her soul, so that in a short time she was admitted again. Soon after, being at home, she felt the love of God, in an unusual manner, poured into her heart. She fell down upon her knees, and delivered up her soul and body into the hands of God: in the instant the use of all her limbs was taken away, and she was in a burning fever. For three days she mightily praised God, and rejoiced in him all the day long. She then cried out, " Now Satan hath desired to have me, that he may sift me as wheat." Immediately darkness and heaviness fell upon her, which continued till Saturday, the 4th instant. On Sunday the light shone again upon her heart. About ten in the evening, one said to her, "Jesus is ready to receive your soul:" she said, Amen! Amen!" closed her eyes and died.

270 REV. J. WESLEY'S JOURNAL. Sept. 1742. was pleased to reveal to her heart; even telling me, 'I am he that blotteth out thy transgressions, and thy sins I willremember no more.' And I desire that the praise of the Lord may be ever in my heart." "Ann Simmonds desires to return hearty thanks to God for the great morcies she received last night; for she has a full assurance of her redemption in the blood of Christ." " Mary K desires to return thanks to God for giving her a fresh sense of her forgiveness." 'Mary F desires to return thanks for that the Lord hath made her triumph over sin, earth, and hell." ' Mary W n desires to return thanks to Almighty God for a fresh sense of forgiveness." 'Sir, I desire to return humble thanks to Almighty God for the comfortable assurance of his pardoning love. "KE. C Bi

After preaching in the room at five, I began preaching about eight at the hospital: it rained all the time ; but that did not disturb me or the congregation, while I explained, " Thou shalt call his name Jesus; for he shall save his people from their sins." There seemed in the evening to be a deeper work in many souls than I had observed before. Many trembled exceedingly ; six or seven (both men and women) dropped down as dead; some cried unto God out of the deep; others would have cried, but their voice was lost: and some have found that the Lord is " gracious and merciful, forgiving iniquity, and transgression, and sin." In the evening God was pleased to wound many more who were quiet and at ease. And I could not but observe, that here the very best people, so called, were as deeply convinced as open sinners. Several of these were now constrained to roar aloud for the disquietness of their hearts ; and these generally not young, (as in most other places,) but either middle-aged, or well stricken in years. I never saw a work of God, in any other place, so evenly and gradually carried on. It con- ' tinually rises step by step. Not so much seems to be done at any one time, as hath frequently been at Bristol or London; but something at every time. It is the same with particular souls. I saw none in that triumph of faith, which has been so common in other places. But the believers go on calm and steady. Let God do as seemeth him good.

Between twelve and one, I preached in a convenient ground at Whickham, two or three miles from Newcastle. I spoke strong rough words ; but I did not perceive that any regarded what was spoken. The people indeed were exceeding quiet, and the cold kept them from falling asleep ; till (before two) I left them, very well satisfied with the preacher, and with themselves. I preached, both at five in in the room, and at eight in the hospital, on, " Him hath God exalted to be a Prince and a Saviour, to give repentance and remission of sins." We then walked over to Tanfield Leigh ; about seven miles from Newcastle. Here a large company of people were gathered together from all the country round about : to whom I expounded the former part of the fifth chapter to the Romans. But so dead, senseless, unaffected a congregation, have I scarce seen, except at Whickham. Whether the Gospel or Law, or English or Greek, seemed all one to them! Yet the seed sown even here was not quite lost; for on Thursday morning, between four and five, John Brown, then of Tanfield Leigh, was waked out of sleep by the voice that raiseth the dead; and ever since he has been full of love, and peace, and joy in the Holy Ghost. At four I preached in the Hospital Square, to the largest congregation I had seen since we left London, on, " Jesus Christ," our " wisdom, rightcousness, sanctification, and redemption." Wed. December 1. We had several places offered, on which to build a room for the society; but none was such as we wanted. And perhaps there was a providence in our not finding any as yet; for, by this means, I was kept. at Newcastle whether I would orno. was both surprised and grieved at a genuine instance of enthusiasm. 274 REV. J. WESLEY'S JOURNAL. Dec. 1742

I expounded, at five, the former part of the parable of the sower. At eight I preached in the Square, on, "I am the good Shepherd: the good Shepherd layeth down his life for the sheep." The effect of what had been spoken in the morning now evidently appeared ; for one could not observe any in the congregation to stir hand or foot. When the sermon was done, they divided to the right and left, none offering to go till I was past: and then they walked quietly and silently away, lest Satan should catch the seed out of their hearts. I removed into a lodging adjoining to the ground where we were preparing to build; but the violent frost obliged us to delay the work. I never felt so intense cold before. In a room where a constant fire was kept, though my desk was fixed within a yard of the chimney, I could not write for a quarter of an hour together, without my hands being quite benumbed. I preached at Horsley-upon-Tyne, eight (computed) miles from Newcastle. It was about two in the afternoon. The house not containing the people, we stood in the open air in spite of the frost. I preached again in the evening, and in the morning. We then chose to walk home, having each of us catched a violent cold by riding the day before. Mine gradually wore off; but Mr. Meyrick's increased, so that, on Friday, he took his bed. I advised him to bleed ; but he imagined he should be well without it ina few days. I cried to all who felt themselves lost, ' Believe in the Lord Jesus Christ, and thou shalt. be saved :" and in the afternoon, '"' Ho! every one that thirsteth, come ye to the waters." At that hour, one who was bitterly mourning after Christ (Mary Emerson) was filled with joy unspeakable. We laid the first stone of the house. Many were gathered, from all parts, to see it; but none scoffed or interrupted, while we praised Dec. 1742. - REV. J. WESLEY'S JOURNAL 275

From those words, "Sing we merrily unto God, our strength ; make a cheerful noise unto the God of Jacob ;" I took occasion to show the usual way of keeping these days holy, in honour of the birth of our Lord; namely, by an extraordinary degree of gluttony and drunkenness ; by Heathen, and worse than Heathen diversions ; (with their constant attendants, passion and strife, cursing, swearing, and blasphemy ;) and by dancing and card playing, equally conducive to the glory of God. I then described the right way of keeping a day holy to the Lord: by extraordinary prayer, public and private; by thanksgiving ; by 'hearing, reading, and meditating on his word ; and by talking of all his wondrous works. I rode to Horsley. The house being too small, 1 was obliged again to preach in the open air; but so furious a storm have I seldom known. 'The wind drove upon us like a torrent; coming by turns from east, west, north, and south; the straw and thatch flew round our heads ; so that one would have imagined it could not be long before the house must follow: but scarce any one stirred, much less went away, till I dismissed them with the peace of God. I preached in an open place at Swalwell, two or three miles from Newcastle. The wind was high, and extremely sharp; but I saw none go away till 1 went. Yet I observed none that seemed to be much convinced ; only stunned, as if cut in the head. After preaching (as usual) in the Square, I took horse for Tanfield. More than once I was only not blown off my horse. However, at three I reached the Leigh, and explained to a multitude of people the salvation which is through faith, Afterward I met the society in a large upper room, which rocked to and fro with the violence of the storm. But all was calm within; and we rejoiced together in hope of a kingdom which cannot be moved. 276 REV. J. WESLEY'S JOURNAL. Jan. 1743.

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

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

I preached at Burtley, a village four miles south of Newcastle, surrounded by colliers on every side. The greater part of the congregation earnestly attended to those solemn words, "The Spirit of the Lord is upon me; because he hath anointed me to preach the Gospel to the poor." I was astonished to find it was real fact (what I would not believe before) that three of the dissenting ministers (Mr. A rs, Mr. A ns, and Mr. B ) had agreed together, to exclude all those from the holy communion, who would not refrain from hearing us. Mr. A ns publicly affirmed, we were all Papists, and our doctrine was mere Popery. And Mr. B » In the conclusion of a course of sermons, which he preached professedly against us, went a step further still: for after he had confessed, " Many texts in the Bible are for them," he added, " But you ought not to mind these texts; for the Papists have put them in." While I was reasoning (from the twenty-fourth chapter of the Acts) on " righteousness, temperance, and judgment to come," God constrained many of the stout-hearted sinners to tremble. O that they may not put him off to "¢a more convenient season !" April 1. (Being Good Friday,) I had a great desire to visit a little village called Placey, about ten measured miles north of Newcastle. It is inhabited by colliers only, and such as had been always in the first rank for savage ignorance and wickedness of every kind. Their grand assembly used to be on the Lord's day; on which men, women, and children met together, to dance, fight, curse and swear, and play at chuck, ball, span-farthing, or whatever came next to hand. I felt great compassion for these poor creatures, from the time I heard of them first; and the more, because all men seemed to despair of them. Between seven and eight I set out with John Heally, my guide. The north wind being unusually high, drove the sleet in our face, which roze as it fell, and cased us over presently. When we came to Placey, e could very hardly stand As soon as we were a little recovered, I 284 REV. J. WESLEY'S JOURNAL. April, 1743.

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

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 ! ' 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

man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water." T'ues. 24. I rode to Cirencester, and preached on a green place, at a little distance from the town, on, " The kingdom of God is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost." Wednesday, 25. I preached to a little company at Oxford. Thursday, 26. I had a large congregation at Wycomb; from whence I hastened to London, and concluded the day by exforcing those awful words at the Foundery, "The Lord hath proclaimed unto the end of the world: say ye to the daughter of Zion, Behold, thy salvation cometh! Behold, his reward is with him, and his work before him." : (Being Trinity Sunday.) I began officiating at the chapel in West-street, near the Seven Dials, of which (by a strange chain of providences) we have a lease for several years. I preached on the Gospel for the day, part of the third chapter of St. John; and afterward administered the Lord's Supper to some hundreds of communicants. I -was a little afraid at first, that my strength would not suffice for the business of the day, when a service of five hours (for it lasted from ten to three) was added to my usual employment. But God looked to that: so I must think ; and they that will call it enthusiasm may. I preached at the Great Gardens, at five, to an immense congregation, on, " Ye must be born again." Then the leaders met; (who filled all the time that I was not speaking in public ;) and after them, the bands. At ten at night I was less weary than at six inthe morning. The following week I spent in visiting the society. On Sunday, June 5, the service of the chapel lasted till near four in the afternoon; so that'I found it needful, for the time to come, to divide the communicants into three parts, that we might not have above six hundred at once.

My subject, in the evening, was, " As ye have received Jesus Christ the Lord, so walk ye in him." O what a season was this! I scarce remember such an hour since the first stone of the house was laid. I set out for Cormmwall. In the evening I preached at the Cross in Taunton, on, "The kingdom of God is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost." A poor man had posted himself behind, in order to make some distubance: but the time was not come; the zealous wretches who "deny the Lord that bought them," had not yet stirred up the people. Many cried out, Throw down that rascal there: knock him down: beat out his brains :" so that I was obliged to intreat for him more than once, or he would have been but roughly handled. '77. I reached Exeter in the afternoon; but as no one knew of my coming, I did not preach that night, only to one poor sinner at the inn; who, after listening to our conversation for a while, looked earnestly at us; and asked, whether it was possible f.r one who had in some measure known "the power of the world to come," and was "fallen away," (which she said was her case,) to be "renewed again to repentance." We besought God in her behalf, and left her sorrowing ; and yet not without hope. I preached at seven to a handful of people. The sermon we heard at church was quite innocent of meaning ; what that in the afternoon was, I know not; for I could not hear a single sentence.

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

I concluded my preaching here, by exhorting all who had "escaped the corruption that is in the world," to "add to" their "faith, courage, knowledge, temperance, patience, godliness, brotherly kindness, and charity." At eleven I spent some time with our brethren in prayer, and commended them to the grace of God. At Trezuthan Downs I preached to two or three thousand people, on the " highway" of the Lord, the way of holiness. We reached Gwennap a little before six, and found the plain covered from end to end. It was supposed there were ten thousand people; to whom I preached Christ our '"' wisdom, righteousness, sanctification and redemption." I could not conclude till it was so dark we could scarce see one another. And there was on all sides the deepest attention; none speaking, stirring, or scarce looking aside. Surely here, though in a temple not made with hands, was God worshipped in " the beauty of holiness." One of those who were present was Mr. P. , once a violent adversary. Before sermon began, he whispered one of his acquaintance, "¢ Captain, stand by me; don't stir from me." He soon burst out into a flood of tears, and quickly after sunk down. His friend caught him, and prevented his falling to the ground. O may the Friend of sinners lift him up!

I was waked, between three and four, by a large company of tinners, who, fearing they should be too late, had gathered round the house, and were singing and praismg God. At five I preached once more on, Believe on the Lord Jesus Christ, and thou shalt be saved." They all devoured the word. O may it be health to their soul, and marrow unto their bones! We rode to Launceston that day. Thursday, 22. As we were riding through a village called Sticklepath, one stopped me in the street, and asked abruptly, " Is not thy name John Wesley?" Immediately two or three more came up, and-told me I must stop there. I did so; and before we had spoke many words, our souls took acquaintance with each other. I found they were called Quakers ; but that hurt not me; seeing the love of God was in their hearts. In the evening I came to Exeter, and preached in the Castle; and again at five in the morning, to such_a people as I have 'arely seen; void both of anger, fear and love. We went by Axminater, at the request of a few there that feared God, and had joined themselves together some years since. I exhorted them so to seek after the power, as not to despise the form of godliness; and then rode on to Taunton, where we were gladly received by a little company of our orethren from Bristol. I had designed to preach in the yard of our inn: put before I had named my text, having uttered only two words, "Jesus Christ," a tradesman of the town (who, it seems, was mayor elect) made so much noise and uproar, that we thought it best to give him the ground. But many of the people followed me up into a large room, where I preached unto them Jesus. The next evening, Saturday, 24, we arrived safe at Bristol. I preached at Bristol in the morning, and at Kingswood in the afternoon, on, "Jesus Christ, the same yesterday, and to-day, and for ever." A vast congregation, in the evening, were quite serious ea ca Oct. 1743. REV. J. WESLEY'S JOURNAL. 295

I returned to Bristol, and employed several days in examining and purging the society, which still consisted (after many were put away) of more than seven hundred persons. The next week examined the society in Kingswood; in which I found but a few things to reprove. The leaders brought in what had been contributed, in their several classes, toward the public debt: and we found it was sufficient to discharge it ; which was therefore done without delay. I left Bristol, and preached in the evening, to a very civil congregation, at Painswick. Tuesday, 18. I preached to a little earnest company, at Gutherton, near Tewksbury ; and in the evening, at Evesham, on the happiness of him ' whose iniquities are forgiven, and whose sins are covered." I called on Mr. Taylor, at Quinton, six or seven miles north of Evesham. About eleven I preached in his church, to a thin, dull congregation ; and then rode on to Birmingham. After preaching to a small, attentive congregation, I rode to Wednesbury. At twelve I preached in a ground near the middle of the town, to a far larger congregation than was expected, on, " Jesus Christ, the same yesterday, and to-day, and for ever." I believe every one present felt 296 _ REV. J. WESLEY'S JOURNAL. Oct. 1743.. the power cf God; and no creature offered to molest us, either going, or coming ; but the Lord fought for us, and we held our peace. I was writing at Francis Ward's, in the afternoon, when the cry arose, _ that the mob had beset the house. We prayed that God would disperse them ; and it was so: one went this way, and another that; so that, in half an hour, not a man was left. I told our brethren, " Now is the time for us to go ;" but they pressed me exceedingly to stay. So, that I might not offend them, I sat down, though I foresaw what would follow. Before five the mob surrounded the house again, in greater © numbers than ever. The cry of one and all was, " Bring out the min-

We had a useful practical sermon at St. Nicholas's church i the morning, and another at St. Andrew's in the afternoon. At five I preached to a willing multitude, on the prodigal son. How many of these were lost, and now are found? In the following week I endeavoured to speak severally to each member of the society.. The numbers I found neither to rise nor fall; but many had increased in the knowledge and love of God. Sunday, 13, and the following days, I preached and regulated the societies at Painsher, Tanfield, and Horsley. I preached at the Spen, on, Christ Jesus our " wisdom, righteousness, sanctification, and redemption." I have seldom seen an audience so greatly moved, since the time of my first preaching at Bristol. Men, women, and children wept and groaned, and trembled exceedingly : many could not contain themselves in these bounds; but cried with a loud and bitter cry. It was the same at the meeting of the society ; and likewise in the morning, while I was showing the happiness of those "whose iniquities are forgiven, and whose sins are covered." afterward spake with twelve or fourteen of them severally; and found good ground to believe, that God had given them to "taste of the good word, and of the powers of the world to come." After preaching at Newcastle morning and evening, I earnestly exhorted the society to beware of speaking evil of each other, and of censuring those who followed not with us. Monday, 21. I besought them in my farewell sermon to "forget the things which are behind, and press on to the prize of their high calling." I preached at Norton, five miles from Ferry-bridge, and in the evening at Sykehouse. Here I received a full account of poor David Taylor, once a workman that needed not to be ashamed. Three years since, he knew all we preached to be true: then Mr. I. brought him over to German stillness. When I talked with him at Sheffield, he was thoroughly sensible of his mistake: but Mr. Simpson soon drew him into it again. A third time he was deeply convinced by my bro- 4 o ' aire 304 REV. J. WESLEY'S JOURNAL. Jan. 1744

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

'" Srr, I have had but very little rest since I left you, the cause of which was, my leaving God first. It is true, I did ina very solemn manner, on my knees, break from you, as though I had done so merely to please God; but by what followed, it appears otherwise; for I no sooner broke off from you, than I began to think how I might make a worldly advantage by it. O, thought I, I shall not now be so scrupulous in many things, particularly in doing work on the Lord's day. Then I got me some rabbits and fowls, and I would be sure to feed and clean them well on that day, and to be out on the hunt for food for them. And J took care my poor family should be sharers with me in the drudgery; or else they must expect many a sour look and bitter word at ieast. I then grew worse and worse; insomuch that I have given such occasion to the enemy to blaspheme, such a wound to religion, as I could not heal, were I to Feb. 1 /44. REV. J. WESLEY'S JOURNAL. 305 live ten thousand years. O whathave I done! Owhathave I lost! O that I might be admitted into God's favour once more! Pray for me, I beseech you, if you see any hope left; if you do not think that repentance will be denied me, though I seek it carefully with tears. Then if you can think of any shame that will be bad enough for me to undergo before I am admitted into that company I so willingly left, see whether I will not readily submit to it. O that God would be pleased to bring me into light and love again! How careful would I be of his grace! How would I deny myself, take up my cross, endure shame, suffer persecution of every kind, follow the dear Lord Jesus without the camp! But I have crucified him afresh. O that I could give full scope to my mind! ButI cannot. These lines are but a very imperfect description of the state, condition, and desire, of that backslider, that apostate, that traitor, " Joun Ewer."

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

" June 16. The day we engaged the French at Dettingen: as the battle began, I said, ' Lord, in thee have I trusted ; let me never be confounded.' Joy overflowed my soul, and I told my comrades, 'If I fall this day, I shall rest in the everlasting arms of Christ.2. Now I felt I could be content to be cast into the sea, for the sake of my dear brethren, so their eyes might be opened, and they might see, before it was too late, the things that belong unto their peace. When we came to winter quarters, there were but three of us joined together. But now, by the blessing of God, we are increased to twelve: and we have reason to be- Cok Ce a Net 306 © REV. J. WESLEY'S JOURNAL. ' Feb. 1744. 'lieve the hand of the Lord is with us. I desire, for the sake of Him whom we follow after, that you would send us some instructions, how to pro- © ceed in our little society. God is become a mouth to me, and has blessed even my word to some of their souls. All praise, and glory, and honour, be unto him and to the Lamb for ever and ever. From " Your affectionate brother, ait hl 5 is ' We were informed of the invasion intended by the French, who were expected to land every hour. I therefore exhorted the congregation, in the words of our Lord, Luke xxi, 36, " Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man." In the evening, after expounding the third chapter of Jonah, I besought every one to "turn from his evil way," and " cry mightily unto God;" and enlarged on these words, '" Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not 2"

this life is in his Son." A storm of rain and hail began while I was preaching; but the congregation did not move. At five I preached again. Many of the poor people followed me to the house at which lodged; and we could not consent to part, till I had spent another hour in exhortation, and prayer, and thanksgiving. I read to-day the strange account of that John Endicot, governor of New England, and his associates there; who beat and imprisoned so many of the poor Quakers, and murdered William Robinson, Marmaduke Stephenson, and others. O who would have looked for Father Inquisitors at Boston! Surely these men did not cry out against Popish cruelty! I preached at five, and rode on toward Launceston. The hills were covered with snow, as in the depth of winter. About two we came to Trewint, wet and weary enough, having been battered by the rain and hail for some hours. I preached in the evening to many more than the house would contain, on the happiness of him whose sins are ' forgiven. In the morning Degory Ishel undertook to pilot us over the great moor, all the paths being covered with snow; which, in many places, was driven together, too deep for horse or man to pass. The hail followed us for the first seven miles; we had then a fair, though exceeding sharp, day. I preached at Gwennap in the evening, to a plain, simple-hearted people ; and God comforted us by each other. About eleven we reached St. Ives. I was a little surprised at entering John Nance's house; being received by many, who were waiting for me there, with a loud (though not bitter) cry. But they soon recovered ; and we poured out our souls together in praises and thanksgiving. As soon as we went out, we were saluted, as usual, with a huzza, and a few stones, or pieces of dirt. But in the evening none opened his mouth, while I proclaimed, "I will love thee, O Lord, my strength. I will call upon the Lord, who is worthy to be praised; so shall I be saved from my enemies." 312 REV. J. WESLEY'S JOURNAL. April, 1744.

Tues, 14. Mr. Piers rode over with me to Shoreham, and introduced me to Mr. Perronet. I hope to have cause of blessing God for ever, for the acquaintance begun this day. I went to Bedlam, at the repeated request of Mr. S , who had been confined there above two years. This was the person who, while he was speaking against my brother and me to the society at Kingswood, was in a moment struck raving mad. But it seems God is at length entreated for him, and has restored him to a sound mind. I received a remarkable letter, part of which is here subjoined : - "August 14, 1744. "Rev. Srr, I was surprised on Sunday, when you was pleased to tell me, I carried things to extremes, in denying the lawful pleasures in eating. I denied only self indulgence in eating: all which I advance is, that he who will be Christ's disciple, must absolutely deny himself. It was once a great self denial to me, not to go to a play, or to other diversions; but this is now no self denial to me at all; so that if I was now called to deny myself in these things only, I might take up with what is past, and now live an agreeable, self indulgent life. But God forbid. plainly see every hour produces occasions of self pleasing: and this I apprehend is a sufficient call for, and rule of, self denial. For instance: in the morning, it is a great self denial to rise out of a warm bed; but if I do not, I am immediately condemned as a slothful servant: if I do, I find a great inward blessing. Under the preaching, it is self pleasing to see who is here, who there: but if I do let my eye wander, I become cold and lifeless: if I deny myself, I often find even a present reward. In walking the streets, I can please myself, by looking this way and that; on this chariot, that house and picture; but if I deny myself for Christ's sake, his consolations abound with me.

" Since I began to write this, we are come to our winter quarters, so that our society is now parted. We are some in Bruges, some in Ghent: But it has pleased the Lord to leave neither without a teacher; for John Greenwood and IJ are in this city ; and B. Clements, and Evans, are in Ghent; so that we trust our Lord will carry on his work in both places. We that are in Bruges have hired a small place, in which we meet; and our dear Lord is in the rmaidst of us. Many times the tears run down every face, and joy reigns in every heart. I shall conclude with a full assurance of your prayers, with a longing desire to see you. O when will the joyful meeting be? Perhaps not on this side death; if not, my Master's will be done. " Your unworthy brother in the Lord, Caleta ie" In the evening I rode to Brentford. In the inn, where I lodged the next night, was a company of men exceeding drunk. Nature suggested, "¢ Why should you speak tothem? It will be, at best, labour lost; for you may be well assured, none of them will mind one word you say." However, we spoke a few words to them: one of them immediately rose up, and said, it was all true, followed us as well as he could into our room, and appeared deeply convinced, and strongly desirous to serve a better master. In the evening we reached Bath, and the next morning rode to Bristol. After spending a few days there and at Kingswood, on Saturday, 24, I came again to London. I conversed with one who was greatly extolling the comfortable way wherein the Brethren preach. I understood him well. One, who was a believer, falls into carelessness, or wilful sin. If he comes Dec. 1744. REV. J. WESLEY'S JOURNAL. 323 to hear our preaching, then we shake all his bones in pieces. If he comes to them, they stroke him, and lull him asleep. O how does any backslider escape this comfortable preaching ?

"Rev. Sir, We made bold to trouble you with this, to acquaint you with some of the Lord's dealings with us here. We have hired two -ooms; one small one, wherein a few of us meet every day at one o'clock ; and another large one, for public service, where we meet twice a day, at nine in the morning, and four in the afternoon; and the hand of the Omnipotent God is with us, to the pulling down of the strong holds of Satan. " The seventh instant, when we were met together in the evening, as I was at prayer, one that was kneeling by me cried out, (like a woman in travail,) 'My Redeemer! my Redeemer!' which continued about ten minutes. When he was asked what was the matter, he said he had found that which he had often heard of; that is, a heaven upon earth; and some others had much a-do to forbear crying out in the same manner. " Dear sir, Iam a stranger to you in the flesh. I know not if I have seen you above once; when I saw you preaching on Kennington Common: and then I hated you as much as now (by the grace of God) I love you. The Lord pursued me with convictions, from my infancy; and I often made abundance of good resolutions: but finding, as often, that I could not keep them, (as being made wholly in my own strength,) I at length left off all striving, and gave myself over to all manner of lewdness and profaneness. So I continued for some years, tili the battle of 324 REV. J. WESLEY'S JOURNAL. Dec. 1744

Dettingen. The balls came then very thick about me, and my comrades fell on every side. Yet I was preserved unhurt. A few days after this, the Lord was pleased to visit me again. ' The pains of hell gat hold upon me, the snares of death encompassed me.' I durst no longer commit any outward sin; and I prayed God to be merciful to my soul. Now I was at a loss for books: but God took care for this also. One day, as I was at work, I found an old Bible in one of the train wagons. To read this, soon forsook my old companions, all but one, who was still a thorn in my flesh: but, not long after, he sickened and died. "My Bible was now my only companion; and I believed myself a very good Christian, till we came to winter quarters, where I met with John Haime: but I was soon sick of his company; for he robbed me of my treasure ; he stole away my gods, telling me, land my works were going to hell together! This was strange doctrine to me, who, being wholly ignorant of the righteousness of Christ, sought only to establish my own righteousness: and being naturally of astubborn temper, my poor brother was so perplexed with me, that sometimes he was resolved (as he afterward told me) to forbid my coming to him any more. When the Lord had at length opened my eyes, and shown me that by grace we are saved through faith, I began immediately to declare it to others, though I had not as yet experienced it myself. But, October 23d, as William Clements was at prayer, I felt on a sudden a great alteration in my soul. My eyes overflowed with tears of love. I knew I was, through Christ, reconciled to God, which inflamed my soul with fervent love to him, whom I now saw to be my complete Redeemer. © the tender care of Almighty God in bringing up his children! How are we bound to love so indulgent a Father, and to fall down in wonder and adoration of his great and glorious name, for his tender mercies ! keeper to the least of my master's servants, Joun Evans."

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

call at the house of a poor man, William Shalwood. I found him and his wife sick in one bed, and with small hopes of the recovery of either. Yet (after prayer) I believed they would " not die but live, and declare the loving kindness of the Lord." The next time I called, he was sitting below stairs, and his wife able to go abroad. __ As soon as we came into the house at Bristol, my soul was lightened of her load, of that insufferable weight which had lain upon my mind, more or less for several days. On Sunday, several of our friends from Wales, and other parts, joined with us in the great sacrifice of thanksgiving. And every day we found more and more cause to praise God, and to give him thanks for his still increasing benefits. I found peculiar reason to praise God, for the state of the society both in Bristol and Kingswood. They seemed at last clearly delivered from all vain jangling, from idle controversies and strife of words, and " determined not to know any thing, save Jesus Christ, and him crucified." All our family were at St. James's, our parish church. At twelve we met together, to pour out our souls before God, and to provoke each other to love and to good works. The afternoon I set apart for visiting the sick. Blessed be God, this was a comfortable day. I rode to Coleford, about twenty (real, twelve computed) miles south-east from Bristol. The colliers here were only not as famous as those at Kingswood were formerly. I preached near the road side; for the house could not contain a tenth part of the congregation. None opposed, or mocked, or smiled. Surely some of the seed is fallen upon good ground.

this state, pride, anger, lust, worldly mindedness, levity, anid carelessness toward God and man, successively got the dominion over me, so that was no more like a Christian than like an angel. Yet I felt but little trouble for it, (save at times,) and thereby I sunk into a gulf of sloth, which got the dominion over me in such a manner, that I not only was. content frequently to lie in bed till eight, but in the day time did not care to stir one step forward, especially if it was to visit the sick or distressed I was forced to drag myself to and fro, and a heavy load I was to myself And yet my eyes were so blinded, that I was scarce sensible of my sin The cross I could hardly bear naming; for being so used to shun it at all times, it became a very harsh word to me, and I did not love to hear of it. But, glory be to God, ever since this examination, I have been a little stirred up; though still I am in danger of this evil or any other. Lord, leave me not; for without thee I can do nothing! "T find whenever I know myself poor, and miserable, and blind, and foolish; and white I have a deep sense of my want of love, humility, meekness, seriousness, and wisdom; I then am in earnest in every duty, particularly rising in the morning. But when I am inwardly careless and proud, full and wise enough, then I can very quietly neglect not only this,. but every help which God has given me. "And yet (to speak the whole truth) I am apt to attribute some part

I visited part of the sick: (for I could not see them all in one day:) I found many in heaviness, through various temptations, added to that of bodily pain; but none sorrowing "as men without hope ;" though some deeply mourning after God. The following week visited the societies in the country. On Thursday, 28, a gentleman called at our house, who informed me his name was Adams; that he lived about forty miles from Newcastle, at Osmotherly, in Yorkshire ; and had heard so many strange accounts of the Methodists, that he could not rest till he came to inquire for himself. I told him he was welcome to stay as long as he pleased, if he could live on our lenten fare. He made no difficulty of this, and willingly stayed till the Monday se'nnight following; when he returned home fully satisfied with his journey. Sat. April 6. Mr. Stephenson, of whom I bought the ground on which our house is built, came at length, after delaying it more than two years, and executed the writings. So I am freed from one more care. May in every thing make known my request to God! We met at four in the morning, on Easter day, and great was our joy in the Lord. I preached on, " The Lord is risen indeed ;" and at South Biddick, at seven o'clock. In the evening many of our brethren, from all parts, were present; and we again praised God with joyful lips. We met at half-hour past four, and the room was filled from end toend. Many ofthe rich and honourable were there ; so that I found it was time for me to fly away. At eight I preached in the street, at Chester, to a large and quiet congregation. At Darlington, (it being the fair day,) we could scarce find a place to hide our head. At length we got into a little inn, but were obliged to be in a room where there was another set of company, some of whom were cursing er i a, ae 332 REV. J. WESLEY'S JOURNAL. April, 1745,

"TI know my soul has not prospered. JY know my conversation has not always been as in the presence of God. I know I have not been, nor yet am, as I desire to be, aserious, lowly follower of Jesus Christ. I have not been so exemplary in my behaviour as was consistent with the important work wherein I was employed. But, dear sir, let me beseech you, in God's name, tell me, Do you really think, that, instead of profiting, I destroy others? that so by desisting to preach, I may perish alone, and not the people perish with me. O, sir, shall I be an instrument in the devil's hand, to destroy the souls for 'which Christ died? O that my tongue may cleave to the roof of my mouth, rather than I should continue to do this great evil! O Lord, be merciful unto me, and forgive my sin, for it is great! "JT am not guiltless: but, blessed be God, I have lately discovered, or rather felt, many things which were hinderances of the work of God in my soul. I saw them before; but I saw in vain. I was not restless to be delivered from them, and therefore they still continued as so many insurmountable barriers in my way. I have been lately in great trouble of mind; the reproofs I received putting me upon a narrow self examination, soon found many things wrong, and they lay su heavy upon me, that I went mourning all the day long. God only knows the uneasiness I felt: but, blessed be God, he did not leave me in distress; but in the midst of trouble sent me comfort. O may my soul for ever praise him!

I preached at Taddington in the Peak, and rode from thence to Sheffield, where I preached on the floor of the late house, (which the good Protestant mob had just pulled down,) to the largest and one of the quietest congregations I ever remember to have seen chere. I preached at Barley Hall; and Wednesday, May 1 at Nottingham. I rode to Markfield. The church was full, though the notice was so short. But I was sorry to hear, some of the neigh- i aia may, 1/45. REV. J. WESLEY'S JOURNAL. 335 bouring churches are likely to be empty enougn: for the still brethren f found, had spread themselves into several of the adjacent parishes. And the very first sins their hearers leave cff, are reading the Bible and running to the church and sacrament. In the evening we came to Wednesbury. A while ago "the waves" here were 'mighty, and raged horribly. But the Lord that dwelleth on high is mightier," and has stilled the madness of the people. I preached at seven without any noise or hinderance at all. All was equally quiet o Saturday. The number of people even at five obliged me to preach abroad. About one I preached at Tipton Green, and about four at Wednesbury. A few persons at first threw some clods: but they were quickly glad to retreat; so that there was no interruption at all while I applied those gracious words of our Lord, " Come unto me, all ye that labour and are heavy laden, and I will give you rest." I made haste from hence to Goston's Green, near Birmingham, where I had appointed to preach at six. But it was dangerous for any who stood to hear; for the stones and dirt were flying from every side, almost without intermission, for near an hour. However, very few persons went away. I afterward met the society, and exhorted them, in spite of men and devils to continue in the grace of God.

nion, but of practice. We break with no man for his opinion. We think and let think. I cannot better express my sense of this, than it is done by a serious man in the following letter : "Dear Sir, I ought to have mentioned sooner my receiving yours, concerning Mr. Edwards, of New England. Mr. Robe is of his opinion as to the thing, (the doctrine of particular redemption,) but not as to the absolute necessity of believing either the one or the other side of the question. And it is the maintaining the necessity of his side of the question, which you justly blame. For the same reason I suppose you would blame the maintaining the necessity of your side of the question. On whatsoever side of the question one be, I apprehend, this mistake of the necessity of it proceeds from what Mr. Locke calls, ' the association ot ideas.' People long accustomed to explain the essential things of Chris tianity, in such a particular way, and never having observed, how they can be explained in any other, transfer their zeal for these essential things, to their own way of explication, and believe there. is a necessary connection between them, when in fact there is not. This has produced many mischiefs and animosities, among all sorts of people. I would take my ground to stand on for clearing this, on what you say in the same letter to me: ' Whosoever agrees with us in that account of practical religion given in The Character of a Methodist, I regard not what his other opinions are; the same is my brother, and sister, and mother. Iam more assured that love is of God, than that any opinion whatsoever is so. Herein may we increase more and more.' "T have often thought since I was favoured with that letter, how far it natively and clearly went, as to many things that occasion contentions and schisms, even among real Christians: and what, as it natively and clearly follows from this principle, our practice ought to be.

their turn to inflict it on, their brethren? Almost every one cries out against the spirit of persecution. But few seem to dive into the causes of it: and fewer still heartily seek after and follow the effectual cure. And therefore, " 3. Is it not the duty both of ministers and of private Christians in their several stations, to show that our particular opinions are not so important but that one in whom the grand characteristic is found may hold different, nay, contrary opinions? Is it not the duty of all, in their respective stations, to prevent or dissolve that groundless association of ideas? And is not the quite contrary done by almost all? Do they not proceed as if they were rather desirous to establish (not dissolve) that association of ideas, in favour of their own particular opinions? And thereby, (though perhaps their own hearts hide it from them,) to establish their party, and fix their adherents unto them? "4, Since, as you justly say, 'We are more sure that love is of God, than that any opinion whatsoever is so,' is it not our duty to follow that love with all our brethren in Christ, and the native consequence of it, outward communion? So far, I mean, as that communion does not imply cur owning as true, an opinion which we do not believe to be so. And yet, "5. When one is a member of a community where many are extremely bigoted to their own opinions: in such a case, may not outward communion with our other brethren in Christ be kept in some instances and not in others? But still, is it not our duty to use all our prudence and diligence to bring all the Lord's people from this bigotry, into that dear, mutual, universal love, and that actual communion, which is the native consequence of it? " James ERSKINE."

Sun. June 9. In the evening I rode to Colebrook, on Monday to Marlborough, and on Tuesday to Bristol. The Antinomians had taken true pains here also, to seduce those who were showing their faith by their works. But they had reaped little fruit of their bad labour. For, upon the most diligent inquiry, I could not find that seven persons out of seven hundred had been turned out of the old Bible way. We left Bristol early on Friday, 14, and on Sunday morning reached St. Gennis. The church was moderately filled with serious hearers, but few of them appeared to feel what they heard. I preached both morning and afternoon, and on Monday evening ; and many assented to and approved of the truth. Being invited by the rector of St. Mary Week, (about seven miles from St. Gennis,) to preach in his church, we went thither in the afternoon. I had not seen in these parts of Cornwall, either so large a church or so large a congregation. Thence we rode to Laneast, where Mr. Bennet read prayers, and I preached on " the redemption that isin Jesus Christ." Tresmere church was filled within and without, while I preached on Rom. iv, 7. Here I took leuve of a poor, mad, original enthusiast, who had been scattering abroad lies in every quarter. In the evening Mr. Thompson and Shepherd rode with me to St. Eath, and the next day to Redruth. Being informed here of what had befallen Mr. Maxfield, we turned aside toward Crowan church town. But in the way, we received information, that he had been removed from thence the night before. It seems, the valiant constables who guarded hin, having received timely notice that a body of five hundred Methodists were coming to take him o_ oe 338 REY. J. WESLEY'S JOURNAL. June, 1745 away by force, had, with great precipitation, carried him two miles further, to the house of one Henry Tomkins.

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

We rode to St. Just. I preached at seven to the largest congregation I have seen since my coming. At the meeting of the earnest, loving society, all our hearts were in a flame: and again at five in the morning, while I explained, " T»ere is no condemnation to them which are in Christ Jesus." When the preaching was ended, the constable apprehended Edward Greenfield, (by a warrant from Dr. Borlase,) a tinner, in the forty-sixth year of his age, having a wife and seven children. Three years ago he was eminent for cursing, swearmg, drunkenness, and all manner of wickedness ; but those old things had been for some time passed away ; and he was then remarkable for a quite contrary behaviour. I asked a little gentleman at St. Just, what objection there was to Edward Greenfield: he said, "« Why, the man is well enough in other things; but his impudence the gentlemen cannot bear. Why, sir, he says, he knows his sins are forgiven!" And for this cause he is adjudged to banishment or death! I preached at Morva and Zennor, in my return to St. Ives. Friday, 28. Mr. Thompson and Bennet returned home. Saturday, 29. I preached at St. Just again, and at Morva and Zennor on Sunday, 30. About six in the evening, I began preaching at St. Ives, in the street, ear John Nance's door. A multitude of people were quickly assemJed, both high and low, rich and poor; and I observed not any creature laugh or smile, or hardly move hand or foot. I expounded the gos- el ne the day, beginning with, " Then drew near all the publicans and :imners for to hear him." A little before seven came Mr. Edwards from tne mayor, and ordered one to read the proclamation against riots. italia ea" 340 REV. J. WESLEY'S JOURNAL. J aly, 1745 concluded quickly after ; but the body of the people appeared utterly unsatisfied, not knowing how to go away. Forty or fifty of them begged they might be present at the meeting of the society; and we rejoice together for an hour in such a manner as I had never known before in Cornwall. .

earnest congregation. We then rode on to St. Ives, tne most still and honourable post (so are the times changed) which we have in Cornwall. I had just begun preaching at St. Just, when Mr. E. came once more, took me by the hand, and said, I must go with him. To avoid making a tumult, Iwent. He said, I had promised, last week, not to come again to St. Just for a month. I absolutely denied the having made any such promise. After about half an hour, he handed me back to my inn. In the evening, I began to expound, (at Trevonan, in Morva,) " Ho! every one that thirsteth, come ye to the waters." In sess than a quarter of an hour, the constable and his companions came, and read the proclamation against riots. When he had done, I told him, "We will do as you require: we will disperse within an hour ;" and went on with my sermon. After preaching I had designed to meet the society alone. But many others also followed with such earnestness, chat I could not turn them back: so I exhorted them all, to love their enemies, as Christ hath loved us. They felt what was spoken. Cries and tears were on every side ; and all could bear witness, Even now the Lord doth pour The blessing from above : A kindly gracious shower Of heart-reviving love. I found some life even at Zennor; and on Friday, 12, at Gulval. Saturday, 13. I met the stewards of all the societies at St. Ives; and preached in the evening at Gwennap, without interruption. Sunday, 14. At eight I preached at Stithians, and earnestly exhorted the society not to think of pleasing men, but to count all things loss, so that they might win Christ. Before I had donc, the constables and churchwardens came, and pressed one of the hearers for a soldier.

Mr. Bennet met us at Trewint, and told us, Francis Walker had been driven thence, and had since been an instrument of great good, wherever he had been. Indeed I never remember so great an awakening in Cornwall, wrought in so short a time, among young and old, rich and poor, from Trewint quite to the sea-side. 1 preached between four and five, and then went on to Laneast church; where I read prayers, and preached on, "There is no condemnation to them which are in Christ Jesus." O how pleasant a thing is even outward peace! What would not a man give for it, but a good conscience ! I read prayers at five, and preached in Tresmere church. About three I preached in St. Mary Week church, on, " Repent ye, and believe the Gospel." Between six and seven I began reading prayers at Tamerton, where I preached on John iv, 24. Wednesday, 17. I rode to Mr. Thompson's, near Barnstaple ; and the next evening to Minehead. Early on Friday, 19, we went on board, and, in about four hours crossed the channel, and reached Fonmon. We were here, as it were, in a new world, in peace, and honour, and abundance. How soon should I melt away in this sunshine! But the goodness of God suffered it not. In the morning I rode to Cardiff, where also there had been much disturbance ; but now all was calm. I preached there in the evening. God gave a blessing with his word, and we greatly rejoiced before him. I preached at Cardiff at five, and at Wenvo, morning and Aug. 1745. REV. J. WESLEY'S JOURNAL. 345

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

use of all the means, and behaved well, both at home and abroad. After she was taken ill. she was distressed indeed, between the pain of her body, and the anguish of her soul. But where is all pain gone when Jesus comes? when he manifests himself to the heart? In that hour she cried out, 'Christ is mine! I know my sins are forgiven me.' Then she sung praise to him that loved her, and bought her with his own blood. 'The fear of death was gone, and she longed to leave her father, her mother, and all her friends. She said, 'I am almost at the top of the ladder: now I see the towers before me, and a large company coming up behind me: I shall soon go. Tis but for Christ to speak the word, and I am gone: I only wait for that word, Rise up, my love, and come away.' When they thougl her strength was gone, she broke out again : Christ hath the foundation laid, And Christ shall build me up: Surely I shall soon be made Partaker of my hope. Author of my faith he is ; He its finisher shall be: Perfect love shall seal me his To all eternity. So she fell asleep. O Lord, my God, glory be to thee for all things! I feel such desires in my soul after God, that my strength goes away. I feel there is not a moment's time to spare; and yet how many do I lose! Lord Jesus, give me to be more and more diligent and watchful in all things. It is no matter to me how! was an hour ago. Is my soul now waiting upon God? O that I may in all things, and through all things, see nothing but Christ! O that when he comes, he may find me watching ! " Saran Coxston." " June 27, 1745.

"They went out to consult what to do, and soon returned with great staves, wherewith they beat down several that stood in their way; but still they could not make their passage through, till Mr. Maw came, (the chief gentleman in the town,) and sent for me into the house. There we prayed and sung hymns, till about eleven o'clock. He then advised me to go out of the tewn. So, many of our brethren went with me to Robert Taylor's house, at Burnham; where we continued praying and praising God, till about four o'clock in the morning. I then rode back to Norton, and from thence, by Leeds, Birstal, and Barley Hall, to Sheffield. "On Wednesday evening, June 12, as I was privately conversing with a few of the people, the constables and churchwardens came up, and dragged me down stairs. But quickly one of them listened a little, and cried out, ' They are at prayers; I will have nothing to do in this matter.' The rest began to took at one another, took their hands off me, and went their way. I went from Sheffield through Derbyshire, Cheshire, and Staffordshire, to Birmingham; and so on by Evesham and Stanley. In most places I was threatened; but out of all dangers the Lord delivered me. "J remain your child and servant in Christ, Ricuarp Moss." " London, July 10, 1745. " Dear Srr, The faith you mention I have experienced much of, though not continually: but am groaning for all the glorious privileges of the children of God; and I really believe the greater part of us are earnestly seeking, and patiently aspiring after, this full redemption. Heavenly meetings we have had on Wednesday evenings, since we have eyened our minds freely to each other. No one speaks, but in the fear of 348 REV. J. WESLEY'S JOURNAL. Sept. 1745. God; so that what is spoke by any is felt by all the rest. And if any one begins to tell an unprofitable tale, there is a stop put to it, without offence: so that, since I have belonged to the society, I never found so great love and unity in this meeting. Indeed so awful it sometimes is, that' I seem to be little less than a spirit, casting down my crown before the throne.

All this week the alarms from the north continued, and 'he storm seemed nearer every day. Many wondered we would still stay without the walls : others told us we must remove quickly ; for if the cannon began to play from the top of the gates, they would beat all the house about our ears. This made me look how the cannons on the gates were planted; and I could not but adore the providence of God, for it was obvious, 1. They were all planted in such a manner, that no shot could touch our house. 2. The cannon on Newgate so secured us on one side, and those upon Pilgrim-street gate on the other, that none could come near our house, either way, without being torn in pieces. On Friday and Saturday many messengers of lies terrified the poor people of the town, as if the rebels were just coming to swallow them up. Upon this the guards were increased, and abundance of country gentlemen came in, with their servants, horses, and arms. Among those who came from the north was one whom the mayor ordered to be apprehended, on suspicion of his being a spy. As soon as he was left alone he cut his own throat; but a surgeon coming quickly, sowed up the wound, so that he lived to discover those designs of the rebels, which were thereby effectually prevented. Advice came that they were in full march southward, so that it was supposed they would reach Newcastle by Monday evening. At eight I called on a multitude of sinners in Gateshead, to seek the Lord while he might be found. Mr. Ellison preached another earnest sermon, and all the people seemed to bend before the Lord. In the afternoon I expounded part of the Lesson for the day, Jacob wrestling with the angel. The congregation was so moved that I began again and again, and knew not how to conclude. And we cried mightily to God to send his majesty King George help from his holy place, and to spare a sinful land yet a little longer, if haply they might know the day of their visitation. On Monday and Tuesday I visited some of the societies in the country,

I received a message from Mr. Ridley, that he would communicate my proposal to the general, and return me his answer as soon as possible. I rode to Biddick, where the first are become last. I preached on, " Will ye also go away ?"" Many appeared to be cut to the heart; but it is well if these convictions, also, do not pass away as the morning cloud. Nov. 1745. REV. J. WESLEY'S JOURNAL. 355 A young gentleman called upon me, whose father is an eminent minister in Scotland, and was in union with Mr. Glass, till Mr. Glass renounced him, because they did not agree as to the eating of blood. (Although I wonder any should disagree about this, who have read the fifteenth chapter of the Acts, and considered, that no Christian in the universe did eat it till the Pope repealed the law which had remained at least ever since Noah's flood.) Are not these things in Scotland also for our instruction? How often are we warned, not to fall out by the way! O that we may never make any thing, more on less, the term of union with us, but the having the mind which was in Christ, and the walking as he walked! At ten I preached on the Town Moor, at a small distance from the English camp, (the Germans lying by themselves,) on, "Ho, every one that thirsteth, come ye to the waters!" None attempted to make the least disturbance, from the beginning to the end. Yet I could not reach their hearts. 'The words of a scholar did not affect them, like those of a dragoon or a grenadier.

"J find a great difference between what I once felt in myself, and what feel now. Then I felt nothing but love, and peace, and joy in believing. Now, though I feel a measure of all these heavenly tempers, yet I feel other tempers also; and if I do not continually fight against them, Iam overcome. The devil tempted me then; but it was as nothing; for he seemed to have no part in me. But now I find an enemy in my own bosom, that is ready to betray me every moment. I believe, did I not yet expect a full deliverance from sin, I should grow faint and weary. But the hope of that gives me fresh courage to go on. For I cannot doubt but I shall be a living witness of it. O may the Lord hasten the time! Dear sir, do not fail to pray, that he may fulfil that great work in " Your daughter i in Christ, ' " Sept. 21, 1745. "Dear Sir, -I will let you know, as near as I can, how the Lord hath dealt with me ever since I can remember. When I was five or six years -oid, I had many serious thoughts about death and judgment. I wanted to be good, but I knew not how. I was often in great trouble for fear I should die and go to hell. If at any time I told a lie, I was like one in hell. I was afraid to be one moment by myself, for I thought the devil would come and tear me in pieces; and so I continued till I was about eight years old. Then I received a measure of the love of God. I loved Jesus Christ, so that I thought I could suffer any thing for his sake. I could not bear te be with other children; but when I was from school, I would go by myself, and pray, and read: I prayed much for death, for T wanted to be with Christ. And I thought if I lived, I should sin and yffend God.

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

"JT was sometimes more, sometimes less, serious, till Monday afternoon ; when an oid acquaintance, from Wakefield, came to see me; a poor, drunken, idle, talking man. When he was gone, my hushand said he would suffer no more of such as him to come near me. I flew into a great rage; on which he went into another room, and poured out his soul before God for me. The Lord hearkened, and heard, and sent his Holy Spirit, who gave me to think what J had been doing all my life; and to resolve to give up all for Christ. Immediately I felt a strong love to God, and a steadfast hope that, if I cried to him, I should have ' the knowledge of salvation, by the remission of' my 'sins.' When my husband came into the room, I called him to me, and told him how I was. He could hardly believe it; and, to try me, asked if John Nelson should come and pray with me. I said, ' Yes; or any of the children of God.' Then he took courage, and we wept on each other's neck. When John Nelson came, he strengthened me much. He came a second time, between nine and ten. After he went, my husband and sister Fenton prayed with me, till they were quite spent; but I thought, if they were, must not. So I looked to God for strength, and he gave it; and I prayed without ceasing, till that text came fresh into my mind, ' There is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.' I was then I know not how. I thought Christ stood in the front, and all the angels behind.and on each side of me, rejoicing over me; but still I had not a clear sight that my sins were forgiven. However, I now ventured to take a little sleep. I slept from two till five. When I awaked, I began to cry out for help: I thought his chariots were long a coming. I continued in prayer, till my husband, who sat by me, perceived my prayers were swallowed up in praise. Indeed I was lost in Christ. I knew not where I was. My burden was quite gone, and I found

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

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

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

Being the day of the national fast, we met at four in the morning. I preached on Joel ii, 12, c. At nine our service n West-street began. At five I preached at the Foundery again, on, "The Lord sitteth above the water floods." Abundance of people were at West-street chapel, and at the Foundery, both morning and evening; as also (we understood) at every place of public worship, throughout London and Westminster. And such a solemnity and seriousness every where appeared as had not been lately seen in England. We had within a short time given away some thousands of little tracts among the common people. And it pleased God hereby to provoke others to jealousy. Insomuch that the lord mayor had ordered a large quantity of papers, dissuading from cursing and swearing, to be printed, and distributed to the trainbands. And this day, '"' An Earnest Exhortation to Serious Repentance" was given at every church door, in or near London, to every person who came out; and one left at the house of every householder who was absent from church. I doubt not but God gave a blessing therewith. And perhaps then the sentence of desolation was recalled. It was on this very day that the duke's army was so remarkably preserved in the midst of the ambuscades at Clifton Moor. The rebels fired many volleys upon the king's troops, from the hedges and walls, behind which they lay. And yet, from first to last, only ten or twelve men fell, the shot flying over their heads. I talked with a young man, who seemed to be under strong convictions: but, I fear, only seemed. I am surprised that, in so many years, this is the first hypocrite of the kind I have met with; the first who appeared to have deliberately put on the mask ot religion, purely to serve a secularend. Having received a long letter from Mr. Hall, earnestly pressing my brother and me to renounce the 562 REV. J. WESLEY'S JOURNAL. Dec. 1745 Church of England, (for not complying with which advice he soon renounced us,) I wrote to him as follows : -

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

I had a visit from Mr. S., an honest, zealous Anabaptist teacher. Finding he would dispute, I let him dispute, and held him to the point till between eleven and twelve o'clock. By that time he was willing to take breath. Perhaps he may be less fond of dispute for the time to come.. I set out for Bristol. On the road I read over Lord King's Account of the Primitive Church. In spite of the vehement prejudice of my education, I was ready to believe that this was a fair and impartial draught; but if so, it would follow that bishops and presbyters are (essentially) of one order; and that originally every Christian congregation was a church independent on all others! I read Bishop Butler's " Discourse on Analogy ;" a strong and well wrote treatise ; but, I am afraid, far too deep for their understanding to whom it is primarily addressed. Monday, February 3, and the following days, I visited several of the country societies. I preached at Paulton; on Thursday noon, at Shepton Mallet; and at Oak Hill in the evening. The next morning I walked (it being scarce possible to ride, because of the frost) to Coleford. I took my leave of Bristol and Kingswood ; and Monday, 17, set out for Newcastle. I preached near Thornbury about noon; and in the evening at Wall Bridge, near Stroud. 364 REV. J. WESLEY'S JOURNAL. Feb. 1746. We pushed on through thick and thin, and with much difficulty got to Stanley. Thence, after an hour's stop, we hastened on. The brooks were so swoln with the late rains, that the common roads were impassable; but our guide, knowing the country, carried us round about through the fields, so that we escaped the dangerous waters, and soon after sunset came (wet and dirty enough) to Evesham. We rode to Birmingham, where many of our brethren from several parts met us in the evening.

I took my leave of Katy Parks, calmty waiting till ker change should come. A day or two after she had her desire, sweetly giving up her soul to God. Of the same spirit was the writer of the following letter : " February 22, 1745. "Dear Sin, You mnay remember to have seen me at Oxford once. Since then, by walking somewhat different from the ways of the world, I have incurred the displeasure of the world; and I have gone +arough many trials. My friends and nearest relations have done their atmost to separate me from God and his children; but, blessed be our dear Lord, all their attempts have hitherto been in vain. Of late they have seemed resolved on other measures ; namely, to separate me from themselves; but, notwithstanding all their threats, I hope, by the power of God, to remain unshaken to the end. I would willingly suffer the loss of all things, rather March, 1746. REV. J. WESLEY'S JOURNAL. 365 than deny the Lord that bought me. And I am persuaded, that ne'ther life nor death shall ever separate me from his love. "The sum of all my desires and hopes in this world, for many years, has been this : to be regularly sent forth as an ambassador of Christ. I ong to spend and be spent for the best of masters; but I doubt my relations have disappointed me of this; for Oxford knows my place no more. My uncle sees that nobody can do his business better, or perhaps so well as myself; but he can't bear a Methodist in his house. He wants to have me of his own taste; but as I have been washed, I cannot, I dare not, I will not, by the grace of God, turn to my former wallowing in the mire. '"'Dear sir, you see my case. There is nothing I so much long for, as to be employed in the Lord's vineyard, though utterly unworthy: I should be glad to be advised and directed by you, what to do: I will do whatsoever you judge most proper toward the promoting our Saviour's interest. I am happy in his love, and "Your most obedient servant, "Joun Boswortn." But there was no need for his taking thought for the morrow: for in a few weeks God took him to himself.

Sat. March 1. I visited the sick, who increased daily in every quarter of the town. It is supposed that two thousand of the soldiers only, have died since their encampment: the fever or flux sweeping them away by troops, in spite of all the physicians could do. I preached at Whickham at noon ; in the evening at Spen ; the next day at Burnupfield; and, on Saturday, 8, in the square at Placey. A vehement storm began in the middle of the sermon, which was driven full upon us by the north-east wind; but the congregation regarded it not. Sunday, 9, was a day of solemn joy ; yet, in the afternoon, I felt a great damp, occasioned by my neglecting to speak plainly to some who were deceiving their own souls. I do not wonder at the last words of St. Augustine and Archbishop Usher, " Lord, forgive me my sins of omission!" I preached on Monday, at Horsley ; on Tuesday, at Biddick ; and, on Wednesday, 12, at Sunderland, where I endeavoured to bring the little society into some kind of order. In the afternoon, being at Mrs. Fenwick's and seeing a child there of ten or twelve years old, I asked, " Does your daughter know Christ, or know she has need of him?" She replied with much concern, "I fear not: nothing has ever affected her at all." Immediately that word came into my mind, «« Before they call, I will answer." I was going'to say, " Come, let us call upon God to show her she has need of a Saviour ;" but, before the words were pronounced, the child tarned away her face, and began crying as if she would break her heart. 1 could get no word from her but, « My sins, my sins!" We then besought God to carry on his own work.

out she was swallowing fire and brimstone ; and for twelve days she took nothing at all; for above twenty, nothing but water. She had no sleep, day or night; but lay cursing and blaspheming, tearing her clothes, and whatever she could reach, in pieces. The sins which lay heaviest upon her were, the having no knowledge or love of God; the not believing in Christ, and yet having persuaded herself, and others, that she was a good Christian. She was quieter from the time we prayed with her first, and left off cursing and blaspheming. In a few days after she began to drink a little tea, though still remaining in settled _ despair; but afterward God turned her heaviness into joy. I made over the houses in Bristol and Kingswood, and the next week, that at Newcastle, to seven trustees, reserving only to my brother and myself the liberty of preaching and lodging there. , - I light upon a poor, pretty, fluttering thing, lately come from Ireland, and going to be a singer at the play house. She went in the evening to the chapel, and thence to the watch-night, and was almost persuaded to be a Christian. Hey convictions continued strong for a few days, but then her old acquaintance found her, and we saw her no more. Sat. June 7. I asked Richard Langman and his wife, how they recovered from their German delusion. She said, ' None could ever have delivered us from them but themselves; for there is no fence against their soft words. But one or two of their sermons opened our eyes; particularly one, wherein the preacher was describing, how the virgin 'fed the dear little Lamb with pap ;' and how, 'when he grew bigger, she might send him of an errand, perhaps for a porringer of milk, which if he happened to let fall, he might work a miracle to mend the porringer.'"' They were not then able to digest these things ; but now they never turn their stomach at all.

and an awful sense of his presence; that he frequently went to prayers by himself, and prayed for his father, and many others by name ; that he had an exceeding great tenderness of conscience, being sensible of the least sin, and crying and refusing to be comforted, when he thought he had in any thing displeased God; that a few days since, he broke. out into prayer aloud, and then said, " Mamma, I shall go to heaven soon, and be with the little angels. And you will go there too, and my papa ; but you will not go so soon." That the day before, he went to _ a little girl in the house and said, " Polly, you and I must go to prayers. Don't mind your doll: kneel down now: I must go to prayers: God bids me." When the Holy Ghost teaches, is there any delay in learning! This child was then just three years old! A year or two after he died in peace. Wed. July 2. I received the following letter from that amiable man, who is now with God : Northampton, July 29, 1746. "Rev. anp DEAR Sir, I am truly glad that the long letter I last sent you was agreeable to you. bless God that my prejudices against the writers of the Mstablishment were so early removed and conquered. And greatly rejoice when I see in those whom, upon other accounts, I must highly esteem as the excellent of the earth, that their prejudices against 'their brethren of any denomination are likewise subsided, and that we are 'coming nearer to the harmony in which I hope we shall ever be one in 'Christ Jesus.

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

Her mother immediately sent for Mrs. Designe, to whom she then went to school. At the same time her father sent for Mr. Smith apothecary, who lived near. At first he proposed bleeding her immediately, and applying a large blister ; but upon examining her further, he said, "It signifies nothing, for the child is dead." About twelve o'clock she began to stir; then she opened her eyes, and gave the following account : As soon as lost my senses, I vas in a dismal place, full of briars, and pits, and ditches; stumbling up and down, and not knowing where to turn, or which way to get either forward or backward; and it was almost quite dark, there being but a little faint twilight, so that I could Aug. 1746. REV. J. WESLEY'S JOURNAL. 375 scarce see before me. I was crying, ready to break my heart; and a man came to me, and said, ' Child, where are you going?' I said, I could not tell. He said, 'What do you want?' I answered, 'I want Christ to be my refuge.' He said, 'What is your name? And I told him: but J did not tell him S T . I told him a name which I never heard before. He said, ' You are the child for whom I am sent: you are to go with me.' I saw it grew lighter as he spoke. We walked together, tili we came to a stile. He went over and bid me stay a little. I stayed about half a quarter of an hour, and then I observed his clothes. They reached down to his feet, and were shining, and white as snow.

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

Sept. 1746. REV. J. WESLEY'S JOURNAL. _ 379 have the faith and love which is among them, without those errors either of judgment or practice, the body of the Moravian Church, however mistaken some of them are, are, in the main, of all whom I have seen, the best Christians in the world.' In the same tract I sum up my latest judgment concerning them in these terms: 'I believe they love the Lord Jesus in sincerity, and have a measure of the mind that wasin him. And I am in great earnest when I declare once more, that I have a deep, abiding conviction, by how many degrees the good which is among them overbalances the evil, and that I cannot speak of them but with tender affection, were it only for the benefits I have received from them; and that at this hour, I desire union with them (were those stumbling blocks once put away, wales have hitherto made that desire ineffectual) above all things under eaven. "9. In what respects the Brethren are Antinomians, in what sense they 1ean to Quietism, I have spoken at large. If they can refute the charge, I shall rejoice more than if I had gained great spoils. "My brother, I heartily wish both you and them, the genuine, open, Gospel simplicity; that you may always use that artless plainness of speech in which you once excelled; and that by manifestation of the truth, you may commend yourself to every man's conscience in the sight of God. Iam your affectionate brother, J. W."

He asked, " How is this? How came you to be so changed?" She replied, A fortnight ago, I dreamed, a man stood by me, and said, 'Do not speak evil of these men; for they are the servants of God.' I said, 'What, are you one of them? I defy you all. I will keep to my church.' He said, 'And when you are at church, how are your thoughts employed? or even at the Lord's 'table ?"? And he went on, telling me all that was in my heart; and every word went through me ; and I looked up, and saw him very bright and glorious ; and I knew it was our Saviour; and I fell down at his feet; and then I waked." The week after she went to Sithney, where Mr. M was preaching, and saying, "Is there any of you that has shut your doors against the messengers of God? How, if our Lord shut the door of mercy against J you?" She cried out, "It is I," and dropped down. Nor had she any rest till God made her a witness of the faith which once she persecuted. I took my leave of our brethren of St. Ives, and between one and two in the afternoon began preaching before Mr. Probis's house, at Bray, on the promise which is given to them that believe. Many were there who had been vehement opposers; but from this time they opposed no more. At six I preached at Sithney. Before I had done, the night came on; but the moon shone bright upon us. I intended, after preaching, to meet the society ; but it was hardly practicable ; the poor people so eagerly crowding in upon us: so I met them all together, and exhorted them not to leave their first ove. -For the sake of those who came from far, I delayed

preaching till eight o'clock. Many of Helstone were there, and most of those who in time past had signalized themselves by making riots. But the fear of God was upon them; they all stood uncovered, and calmly attended from the beginning to the end. About one I began preaching near Porkellis to a much larger congregation ; and, about half an hour after four, at Gwennap, to an immense multitude of people, on, To me to live is Christ, and to die is gain." I was at first afraid my voice would not reach them all; but without cause, for it was so strengthened, that I believe thousands more might have heard every word. In the close of my sermon, I read them the account of Thomas Hitchins's death; and the hearts of many burned within them, so that they could not conceal their desire to go to him, and to be with Christ. At six we took horse; and about nine (having bright moonshine) reached St. Columb. A guide, meeting us at Camelford, conducted us to St. Mary Week. Mr. Bennet overtook us on the road, and Mr. Thompson came in soon after; having lost his way, and so picked up Mr. Meyrick and Butts, who were wandering they knew not where. It was the time of the yearly revel, which obliged me to speak very plain. Thence we rode to Laneast, where was a much larger congregation, and of quite another spirit. I rode to Plymouth dock, and preached in the evening, and the next morning at five. A little after ten I began preaching in a meadow near Tavistock. In the afternoon we 'ive at Sticklepath ; and, about nine at night, came weary enough to Exeter. Oct. 1746. REV. J. WESLEY'S JOURNAL. 281

I was desired to pray with one in despair. I had never seen her before, but soon found she was a sensible woman, and well acquainted with the theory of religion ; yet when I spoke to her some of the principles of Christianity, she cried out, as if she had never heard them before, " Hear! He says I may be saved! He says (10d loves me! Christ died for me! And that I may live with him in heaven! O then, what is this world? What is life, what is pain? I do not care for it. Let me die; let me suffer any thing here, so I may but live with Chrisi in heaven." About this time I received a remarkable account from Grimsby, in Lincolnshire : e " William Blow, John Melton, and Thomas Wilkinson, were going, on Friday last, ina boat on the sea near Grimsby. John Melton could swim exceeding well, but William Blow not at all. When they were about half a league from the shore, they were both beat overboard. John Nov. 1746. REV. J. WESLEY'S JOURNAL. 383 Melton sunk to the bottom like a stone. William Blow sunk and rose several times, and was in the water near a quarter of an hour before Thomas Wilkinson could get near him. At last he saw his hand above the water. He then struck down his boat hook at a venture, and caught him by the flap of his coat, and pulled him to the boat side. He was quite sensible, and said, 'Tommy, I am afraid you can't get me in.. ' Nay, then,' said Thomas, ' we will sink together, for I will not let thee go.' At last he did get him in, and brought him safe to land. "We asked, how he could keep in the water so long, and not be drowned: he said, God gave him that thought to keep his mouth shut, and when he was almost choked, he gave a spring up, and got a little breath. I asked him, how he felt himself when he was under water; if he was not afraid of death? He answered, No; his soul was lifted up unto the Lord, and he freely resigned himself into his hands."

So when the French had got past us, our regiment retreated, or we should have been surrounded. In our retreat we faced about twice, and fired on the enemy, and so came off with little loss; though they fired after us with large cannon shot; I believe four-andtwenty pounders. " We lost one brother of Graham's regiment, and two of ours, Anarew Paxton, shot dead in our retreat, and Mark Bend, who was wounded, and left on the field. The Lord gave us all on that day an extraordinarv courage, and a word to speak to our comrades, as we advanced toward the enemy, to tell them how happy they were that had made their peace with God. We likewise spoke to one another while the cannon were firing, and we could all rely on God, and resign ourse!ves to his will. "A few of us meet here twice a day ; and, thanks be to God, his grace 384 REV. J. WESLEY'S JOURNAL. Nov. 1746 is still sufficient for us. We desire all our brethren to praise God on our behalf. And we desire all your prayers, that the Lord may give us to be steadfast, unmoveable, always abounding in the work of the Lord. I remain "Your loving brother, October 17. ; s.S." Nearly the same account we received a few days before, in a letter from the camp near Maestricht. Part of this ran as follows :

I resumed my vegetable diet, (which I had now discontinned for several years,) and found it of use both to my soul and body; but after two years, a violeut flux which seized me in Ireland, obliged me to return to the use of animal food. I heard an amazing instance of the providence of God. About six years ago, Mr. Jebner (as he related it himself) and all his family, being eight persons, were in bed, between ten and eleven at night. On a sudden ne heard a great crack, and the house instantly fell, all at once, from the top to the bottom. They were all buried in the ruins. Abundance of people gathered together, and in two or three hours dug them out. The beds in which they had lain, were mashed in pieces, as was all the furniture of the house ; but neither man, woman, nor child, was killed or hurt. Only he had a little scratch on his hand. Sat. January 3, 1747. I called upon poor Mr. C., who once largely "tasted of the good word, and the powers of the world to come." I found him very loving, and very drunk; as he commonly is, day and night. But I could fix nothing upon him. " He may fall foully, but not finally !" In the evening I rode to Brentford; the next day to Newbury; and, Tuesday, 13, to the Devizes. The town was in an uproar from end to end, as if the French were just entering ; and abundance of swelling words we heard, oaths, curses, and threatenings. The most active man in stirring up the people, we were informed, was Mr. J., the C. He had been indefatigable in the work, going al the day from house to house. He had also been at the pains of setting up an advertisement in the most public places of the town, of " An Obnubilative, Pantomime Entertainment, to be exhibited at Mr. Clark's ;" (where I was to preach ;) the latter part of it contained a kind of double entendre, which a modest person cannot well repeat. I began preaching at seven, on "the grace of our Lord Jesus Christ." Many of the mob came in, listened a little, and stood still. No one opened his mouth, but attention sat on the face of every hearer.

I rode on to Bristol, and spent a week in great peace. -Thursday, 22. About half-hour after twelve, I took horse for Wick, where I had appointed to preach at three. I was riding by the wall through St. Nicholas gate (my horse having been brought to the house where I dined) just as a cart turned short from St. Nicholas-street, and came swiftly down the hill. There was just room to pass between the wheel of it and the wall; but that space was taken up by the cartman. I called to him to go back, or I must ride over him; but the man, as if deaf, walked straight forward. This obliged me to hold back my horse. In the mean time the shaft of the cart came full against his shoulder, with such a shock as beat him to the ground. He shot me forward over his head, as an arrow out of a bow, where I lay, with my arms and legs, I know not how, stretched out in a line close to the wall. The wheel ran by, close to my side, but only dirted my clothes. I found no flutter of spirit, but the same composure as if I had been sitting in my study. When the cart was gone, I rose. Abundance of people gathered round, till a gentleman desired me to step into his shop. After cleaning myself a little, I took horse again, and was at Wick bv the time appointed. Feb. 1747. REV. J. WESLEY'S JOURNAL. 327 I returned to Bristol (where the report of my being killed had spread far and wide) time enough to praise God in the great congregation, and to preach on, "Thou, Lord, shalt save both man and beast." My shoulders, and hands, and side, and both my legs, were a little bruised ; my knees something more; my right thigh the most, which made it a little difficult to me to walk ; but some warm treacle took away all the pain in an hour, and the lameness in a day or two.

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

I wrote a few lines to Mr. C. giving him an account of his kinsman's behaviour. He obliged him to come straight to me and ask my pardon. Since that time we have had no disturbance at Grimsby. At noon I examined the little society at Tetney. I have not seen such another in England. In the class paper (which gives an account of the contribution for the poor) I observed one gave eight-pence, often ten-pence, a week ; another thirteen, fifteen, or eighteen-pence ; another, sometimes one, sometimes two shillings. I asked Micah Elmoor the leader, (an Israelite indeed, who now rests from his labour,) " How is this? Are you the richest society in all England?" He answered, "' suppose not: but all of us who are single persons have agreed together, to give both ourselves and all we have to God: and we doit gladly; whereby we are able from time to time, to entertain all the strangers that come to Tetney ; who often have no food to eat, nor any friend to give them a lodging." We came to Hainton soon after sunset. I never before saw so large a congregation here. I declared to them all, (Protestants and Papists,) "the grace of our Lord Jesus Christ ;" and they seemed to be indeed, (as Homer says,) srea wreposvra, " winged words;" that flew as arrows from the hand of the Most High, to the heart of every hearer.

I had designed to go straight for Epworth, but W. Fenwick begged I would call on the little flock at Tealby. Mr. B., 'he said,) the minister of the place, had preached against them with the utmost bitterness, had repelled them from the Lord's table, and zealously endeavoured to stir up the whole town against them. I called there about seven, and began to talk with two or three that were in the house where we alighted. Presently the house was ful from end to end. I stood up and declared, " By grace are ye saved through faith." Even at Hainton I did not find such a blessing as here. Surely this day was the Scripture fulfilled, "If ye be reproached for the sake of Christ, happy are ye: for the Spirit of glory and of God resteth upon you." About two in the afternoon I preached at Ferry, and in the evening at Epworth. Thursday, 26. I left them all in peace and love, and rode to Sykehouse, where William Shent met me, and one from Acomb. I preached at three and at seven; and we were not a little comforted. Honest muddy M. B. conducted me to his house at Acomb. I now found out (which I could not comprehend before) what was the matter with him. He, and one or two more, since I saw them last, had been studying the profound Jacob Behmen. The event was, (as might easily have been foreseen,) he had utterly confounded their intellects, and filled them so full of sublime speculations that they had left Scripture and common sense far behind. I preached, at seven, on, " Repent ye, and believe the Gospel." The congregation, many of whom came from York, was surprisingly quiet. Though I used the utmost plainness of speech, several of York came again at five in the morning. After preaching, I spoke with a few who were desirous to join heart and hand together in seeking the kingdom of God. I called at Shipton, on Mr. C., the minister of Acomb, who had desired to see me ; and, after half an hour both agreeably and usefully spent, rode on to Thirsk. Here 1 rejoiced with T. Brooke and March, 1747. REV. J. WESLEY'S JOURNAL. 39

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

April 19. (Being Easter Day.) I preached in Gateshead for the last time ; afterward at Swalwell, and at Newcastle in the evening. I could gladly have spent six weeks more in these parts; but my time being now expired, I preached my farewell sermon at five. On Monday, 20, a great part of the congregation (which filled the Room) were some of the finest people I had ever seen there. Surely God is working a new thing in the earth. Even to the rich is the Gospel preached! And there are, of these also, who have ears to hear, and hearts to receive, April, 1747. REV. J. WESLEY'S JOURNAL. 395 the truth as it is in Jesus. About nine I preached to a large congregation at Renton, and before six reached Osmotherly. Finding Mr. D. (as I expected) had been vehemently attacked by the neighbouring clergy and gentry, that he might be exposed to no further difficulty on my account, did not claim his promise, but preached on a tombstone near the church, on, " The Lord is risen indeed." How wisely does God order all things! Some will not hear even the word of God out of a church: for the sake of these we are often permitted to preach in a church. Others will not hear it in a church: for their sakes we are often compelled to preach in the highways.

We came to Manchester between one and two. I had no thought of preaching here, till I was informed John Nelson had given public notice, that I would preach at one o'clock. I was now in a great strait. Their house would not contain a tenth part of the people ; and how the unbroken spirits of so large a town would endure preaching in the street, I knew not. Besides that, having rode a swift trot for several hours, and in so sultry a day, I was both faint and weary. But after considering that I was not going a warfare at my own cost, I walked straight to Salford Cross. A numberless crowd of people partly ran before, partly followed after me. I thought it best not to sing, but, looking round, asked abruptly, "' Why do you look asif you had never seen me before? Many of you have seen me in the neighbouring church, both preaching and administering the sacrament." I then began, " Seek ye the Lord while he may be found; call upon him while he is near." None interrupted at all, or made any disturbance, till, as I was drawing to a conclusion, a big man thrust in, with three or four more, and bade them oring out the engine. Our friends desired me to remove into a yard just by, which I did, and concluded in peace. About six we reached Davy Hulme, five miles from Manchester, where I was much refreshed both in preaching and meeting the society. Their neighbours here used to disturb them much; but a justice of peace, who feared God, granting them a warrant for the chief of the rioters, from that time they were In peace. I preached at Oldfield Brow to a much larger congregation, though many of them had been hurt by doubtful disputations. But they now began again to take root downward and bear fruit upward. In the evening I preached at Booth Bank, among a quiet and loving people ; but a famous Anabaptist teacher, Joseph Pickup by name, had lately occasioned some disturbance among them. He had given them a par- Journal I. 26 398 REV. J. WESLEY'S JOURNAL. June, 1747

ticular account of a conference he had had with me on the road; what he said, and what I said; and how he had stopped my mouth with the Seventeenth Article. In the morning I told them the plain fact. I had overtook him on the road, and we rode half a bow shot together, but did not exchange five sentences till we parted. About noon I preached at Mr. Anderton's, near N orthwich. Several of the gay and rich were there. continued praying and talking with them till past two: we were then obliged to take horse for Asibury. Here likewise I found an open door, though many fine people were of the congregation ; but they behaved as people fearing God ; as seriously as the poor ploughmen. I preached at Astbury at five; and at seven proclaimed. at Congleton Cross, Jesus Christ, our " wisdom, and righteousness, and sanctification, and redemption." It rained most of the time that I was speaking ; but that did not hinder abundance of people from quietly attending. Between twelve and one I preached near Macclesfield, and in the evening at Woodly Green. I preached at noon about a mile from Ashton, and in the evening at Stayley Hall. Tuesday, 12. I rode to Bongs, and explained to a serious people the parable of the prodigal son. In the evening I exhorted them at Chinley, "earnestly to contend for the faith once delivered to the saints." I preached at noon in the High Peak, and in the evening at Sheffield. Thursday, 14. I rode to Barley Hail. As soon as 1 had done preaching, William Shent told me he was just come from Leeds, where he had left Mr. Perronet in a high fever. J had no time to spare: however, at three in the morning, on Friday, 15, I set out, and between seven and eight came to Leeds. By the blessing of God he recovered from that hour. Being willing to redeem the time, I preached at noon, and then hastened back to Barley Hall, where I preached at seven, on, ' Glorify God in your body and in your spirit, which are God's."

We walked in the afternoon to see two persons that were sick near Phoenix Park. That part of it which joins to the city is sprinkled up and down with trees, not unlike Hyde Park. But about a mile from the town is a thick grove of old, tall oaks ; and in the centre of this, a round, open green, (from which are vistas all four ways,) with a handsome stone pillar in the midst, having a phoenix on the top. I continued preaching, morning and evening, to many more than the house would contain, and had more and more reason to hope they would not allbe unfruitful hearers. I procured a genuine account of the great Irish massacre in 1641. Surely never was there such a transaction before, from the yeginning ofthe world! More than two hundred thousand men, women, me es - re t aw ath lee ek ea 406 "REV. J. WESLEY'S JOURNAL. Aug. 1747. and children, butchered within a few months, in cool blood, and with such circumstances of cruelty as make one's blood run cold! It is well if God has not a controversy with the nation, on this very account, to this day. I stayed at home, and spoke to all that came. But I found scarce any Irish among them. At least ninety-nine in a hundred of the native Irish remain in the religion of their forefathers. The Protestants, whether in Dublin or elsewhere, are almost all transplanted lately from England. Nor is it any wonder that those who are born Papists generally live and die such, when the Protestants can find no better ways to convert them than penal laws and acts of parliament. We went to St. James's church in the morning, (there being no service at St. Patrick's,) and in the afternoon to Christ church. When I came out of the choir, I could not but observe well nigh the whole congregation drawn up in rows in the body of the church, from the one end to the other. I walked through the midst of them ; and they stared their fill: but scarce one spoke either good or bad. In the evening I had a large number of them in Marlborough-street, both within doors and without.

About noon we came to Builth. « At three I preached in the main street, and at Garth in the evening; where I met my brother going to Ireland. He preached at Builth about nine. Thence we went to Maesmennys church. © But it would not near contain the congregation ; so that I was constrained to preach in the church yard. Thence I rode te Lanzunfried. Here also the church not being able to hold the people, I came out to a large tombstone, under a shady tree, and proclaimed "the grace of our Lord Jesus Christ." One of the audience pressed me much to preach at Clero ; telling me Mr. J. had often said I should be welcome to his pulpit. Monday, 31. I rode thither, and called on Mr. J.; but (as I supposed it would) his heart failed. I preached on a large smooth meadow, Christ our " wisdom, righteousness, sanctification, and redemption ;" and a multitude of people were gathered from all parts, though on so short a warning. We set out early, September 1; and, after a short stop near Crick Howell, aimed at the nearest way rer the mountains, to Cardiff. But it was near four in the afternoon before we could reach a little village at the foot of the hills, called Risca. The people at the inn here were civil above measure; particularly a young, genteel man, who was son to the woman of the house, and lived at a small distance from it. He rode with us two miles, to show us the nearest way ; and desired, if we came again, we would lodge at his house. The reason of all this kindness was, that; a year or two ago, he had heard me preach at Bristol. reached Cardiff hetween seven and eight, and immediately went to the Room. My strength just lasted till Thad done preaching. I was then quite ready to lie. 'down and rest.

Garth morning and evening. I preached in the morning in Lanzunfried church. The service at Builth was not over till past two ; 1 then began in the church yard, notwithstanding the north-east wind, to call sinners to repentance. More than all the town were gathered together in that pleasant vale, and made the woods and mountains echo while they sung, 'Ye mountains and vales, In praises abound ; Ye hills and ye dales, Continue the sound ; Break forth into singing, Ye trees of the wood ; For Jesus is bringing Lost sinners to God. In the evening I preached again at Garth, and on Monday, 22, at five in the morning. _At little before sunrise we took horse, it being a clear, sharp frost. We had waited four days in hopes the snow would melt, fearing the drifts of it would lie deep upon the mountains, particularly as we journeyed northward; but quite contrary to our expectation, the further northward we went the less snow we found, so that it scarce hindered us after the first day. About eleven we came to Llanidloes. At the earnest request of one who lived there, I preached at noon in the market place, to such a congregation as no one could expect at an hour's warning. It was as much as we could do to reach Machynlleth that night. It snowed again from about midnight till morning; so that no path was to be seen for several miles. However, we found our way to Tannabull, and passed the sands in the afternoon, being determined to reach Carnarvon, if possible. And so we did, notwithstanding my horse's losing a shoe; but not till between nine and ten at night.

I preached in Marlborough-street at five, to the largest congregation I have yet seen in a morning. At two I began in Shipstreet, where were many of the rich and genteel. I was exceeding weak in body, having been examining classes all the day; but I felt it not after I had spoke two sentences. I was strengthened both in body and soul. I finished the classes the next day, and found them just as expected. I left three hundred and ninety-four persons united together in August; I had now admitted between twenty and thirty, who had offered themselves since my return to Dublin; and the whole number was neither more nor less than' three hundred and ninety-six. 420 REV. J. WESLEY'S JOURNAL. April, 1748. It rained most of the day, so that I was constrained to preach in the house only; viz. at our own house, morning and evening, and at Marlborough-street in the afternoon. I preached in Skinner's-alley, at five, to a large and quiet congregation. I preached in Newgate at two, in the common hall, the jailor refusmg us the room where we used to preach. But that is not the worst : I see no fruit of our labour... I rode to Philip's Town, the shire town of the King's county. I was obliged to go into the street, which was soon filled with those who flocked from every side; to whom I declared Jesus Christ, our " wisdom, righteousness, sanctification, and redemption." One would have dissuaded me from preaching at five, being sure none would rise so soon. But I kept my hour, and had a large and serious congregation. After preaching I spoke severally to those of the society, of whom forty were troopers. At noon I preached to (I think) the largest congregation I had seen since I came from Builth. God did then make a clear offer of eternal life to all the inhabitants of Philip's Town. But how few retained these good impressions one week ; or would effectually come to him that they might have life! In the evening I preached at Tullamore, to most of the inhabitants of the town. Abundance of them came again at five in the morning. But 'he that endureth to the end shall be saved."

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. 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

I read to-day what is accounted the most correct history of St. Patrick that is extant; and, on the maturest consideration, I was much inclined to believe, that St. Patrick and St. George were of one family. The whole story smells strong of romance. To touch only on a few particulars : I object to his first setting out: the bishop of Rome had no such power in the beginning of the fifth century as this account supposes ; nor would his uncle, the bishop of Tours, have sent him in that age to Rome for a commission to convert Ireland, having himself as much authority over that land as any Italian bishop whatever. Again, if God had sent him thither, he would not so long have buried his talent in the earth. I never heard before of an apostle sleeping thirty-five years, and beginning to preach at threescore. But his success staggers me the most of all : no blood of the martyrs is here; no reproach, no scandal of the cross; no persecution to those that will live godly. Nothing is to be heard of, from the beginning to the end, but kings, nobles, warriors, bowing down before him. Thousands are converted, without any oppos'ticn at all ; twelve thousand at one sermon. If these things were so, eat'ier there was then no devil in the world, or St. Patrick did not preach the Gospel of Christ. In the evening I read the letters ; my voice being weak, but I believe audible. As I was reading one from S. G., a young woman dropped down, and cried out exceedingly ; but in a few minutes her sorrow was turned into joy, and her mourning into praise. 424 REV. J. WESLEY'S JOURNAL. May, 1748

Sun. May 1. Great part of the town was present at five, and, I found, began to feel what was spoken. Yet still the impression is not made, as in other places, on one here and there only; but the main body of the hearers seem to go on together with an even pace. About two I preached on the Connaught side of the bridge, to an attentive multitude both of Protestants and Papists, whose priest, perceiving he profited nothing, at five came himself. I preached on, "Is there no balm in Gilead?" and could not help applying to the Papists in particular. I am satisfied many of them were almost persuaded to give themselves up to the great Physician of souls. 'ues. 3. I rode to Birr, twenty miles from Athlone, and, the key of the sessions house not being to be found, declared "the grace of our Lord Jesus Christ" in the street, to a dull, rude, senseless multitude. Many laughed the greater part of the time. Some went away just in the middle of a sentence. And yet when one cried out, (a Carmelite friar, clerk to the priest,) '' You lie! you lie!" the zealous Protestants cried out, Knock him down :" and it was no sooner said than done. I saw some bustle, but knew not what was the matter, till the whole was over. In the evening we rode to Balliboy. There being no house that could contain the congregation, I preached here also in the street. I was atraid, in a new place, there would be but few in the morning ; but there May, 1748. REV. J. WESLEY'S JOURNAL. 425 was a considerable number, and such a blessing as I had scarce found since I landed in Ireland. I rode to Clara, and preached to a small company, who were not afraid of a stormy day. I spent half an hour after sermon with a few serious people, and then rode to Tullamore. One who looks on the common Irish cabins, might imagine Saturn stili reigned here : - Cum frigida parvas Preberet spelunca domos ; ignemque laremque, Et pecus et dominos, communi clauderet wmbra. (The narrow cave a cold retreat affords, And beasts and men screens with one common shade.)

I preached at five, though I could not well stand. I then set out for Aghrim, in the county of Galway, thirteen Connaught (that is, Yorkshire) miles from Athlone. The Morning prayers (so called) began about twelve ; after which we had a warm sermon against enthusiasts. I could not have come at a better time: for I began immediately after; and all that were in the church, high and low, rich and poor, stopped to hear me. In explaining the inward kingdom of God, I had a fair occasion to consider what we had just heard; and God renewed my strength, and, I trust, applied his word to the hearts o1 most of the hearers. Mr. S., a neighbouring justice of peace, as soon as I had done, desired me to dine with him. After dinner I hastened back to Athlone, and began preaching about six: five clergymen were of the audience, and abundance of Romanists. Such an opportunity I never had before in these parts. Having not had an hour's sound sleep, from the time I lay down till I rose, I was in doubt whether I could preach or not : however, I went to the market place as usual, and found no want o' ALA ee Oe ae 226 REY. J. WESLEY'S JOURNAL. May, 1748 strength, till I had fully declared, "the redemption that is in Jesus Christ." I had designed afterward to settle the society throughly ; but was not able to sit up so long. Many advised me not to go out at night, the wind being extremely cold and blustering. But I could in no wise consent to spare myself, at such a time as this. I preached on, 'Come unto me, all ye that labour and are heavy laden." And I found myself at least as well when I had done, as I was before I begun.

I spoke strong and plain words again, both in the morning and evening ; and should not have regretted my being detained, had it been only for the blessings of this day. We took ship. The wind was small in the afternoon, but exceeding high toward night. About eight I laid me down on the quarter deck. I was soon wet from head to foot, but I took no cold at all. About four in the morning we landed at Holyhead, and in the evening reached Carnarvon. I rode with Mr. C. Perronet to Machynlleth, and the next day, Saturday, 21, to Builth. I had no desire to go further, as it rained hard; but Mr. Philips pressed us to go on to Garth. We came thither just as they were singing before family prayer; so I took the book and preached on those words, " Behold, to fear the Lord, that is wisdom ; and to depart from evil, that is understanding." At eight I preached at Garth, afterward in Maesmennys church, and at Builth in the afternoon. We proposed going this evening to John Price's at Mertha; but fearing he might be at the society, (two miles from his house,) we went round that way, and came while the exhorter was in the midst of his sermon. I preached when he had done. About eight we came to Mertha, and slept in peace. We were on horseback at four o'clock ; and at four in the afternoon came to Cardiff. The rain obliged me to preach in the Room. Tuesday, 14. I breakfasted at Fonmon, dined at Wenvo, and preached at Cardiff in the evening. Wednesday, 25. We set out after preaching, and in the afternoon came to Bristol.

by Tallys and his cotemporaries ; as also in the reign of Queen Elizabeth, who was a judge and patroness of it; that after her reign it sunk for sixty or seventy years, till Purcell made some attempts to restore it ; but that ever since, the true, ancient art, depending on nature aad mathematical principles, had gained no ground; the present masters having no fixed principles at all. I preached once more at St. Bartholomew's. How strangely is the scene changed! What laughter and tumult was there among the best of the parish, when we preached in a London church ten years ago! And now all are calm and quietly attentive, from the least even to the greatest. The congregation in Moorfields was greatly increased, both morning and afternoon ; and their seriousness increased with their number ; so that it was comfortable even to see them. In the evening, to ease me a little in my journey, as I had not yet recovered my strength, Colonel Gumley carried me in his chair to Brentford. I preached at Reading, at noon, to a serious, wellbehaved congregation; and, in the atieracoat rode to Hungerford. Tuesday, 21. I preached in the Old Orchard, at Bristol, on, Rejoice in the Lord, ye righteous." Friday, 24, the day we had appointed for opening the school at Kingswood, I preached there, on, " Train up a child in the way that he should go, and when he is old he will not depart from it." My brother and I administered the Lord's Supper to many who came from far. We then agreed on the general rules of the school, which we published presently after. Mon 27. I rode to Wall Bridge, near Stroud, and preached at one, to a lively congregation. About two we set out for Stanley. I scarce ever felt the sun so scorching hot in England. I began preaching in Farmer Finch's orchard, (there not being room in the house,) between seven and eight, and the poor, earnest people devoured every word.

We had a glorious hour in the morning. At half-hour past eight I preached in the Castle Garth, and again at four in the afternoon to a vast multitude of peopie. I began my journey northward, having appointed to preach in Morpeth at noon. As soon as I had sung a few verses at the Cross, a young man appeared at the head of his troop, and told me very plainly and roughly, " You shall not preach there." I went on; upon which he gave the signal to his companions, who prepared to force me into better manners; but they quickly fell out among themselves. Meantime I began my sermon, and went on without any considerable interruption; the congregation softening more and more, till, toward the close, the far greater part appeared exceeding serious and attentive. In the afternoon we rode to Widdrington, which belonged to the Lord Widdrington, till the Rebellion in 1716. The people flocked in from all parts, so that the congregation here was larger than at Morpeth. It was a delightful evening, and a delightful place, under the shade of tall trees ; and every man hung upon the word; none stirred his head or hand, or looked to. the right or left, while I declared, in strong terms, "the grace of our Lord Jesus Christ." We rode to Alemouth, a small seaport town, famous for all kinds of wickedness. The people here are sinners convict; they have nothing to pay, but plead guilty before God. Therefore, I preached to them without delay Jesus Christ, for " wisdom, righteousness, sanctification, and redemption." After dinner we rode to Alnwick, one of the largest inland towns in the county of Northumberland. At seven I preached at the Cross to as large a congregation as at Newcastle on Sunday evening. This place seemed much to resemble Athlone; all were moved a little, but none very much. The waters spread wide, but not deep. But let the Lord work as it seemeth him good.

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

I preached, as usual, at Leeds and Birstal. After preaching at Heaton, I rode to Skircoat Green. Our brethren here were much divided in their judgment. Many thought I ought to preach at Halifax Cross: others judged it to be impracticable; the very mention of it as a possible thing having set all the town in an uproar. However to the Cross I went. There was an immense number of people, roaring like the waves of the sea. But the far greater part of them were still as soon as I began to speak. They seemed more and more attentive and composed; till a gentleman got some of the rabble together, and began to throw money among them, which occasioned much hurry and confusion. Finding my voice could not be heard, I made signs to the people, that I would remove to another place. TI believe nine in ten followed me to a meadow, about half a mile from the town, where we spent so solemn an hour as I have seldom known, rejoicing and praising God. The congregation was larger at five in the morning than it was in the evening when I preached here before. About one I preached at Baildon, and in the evening at Bradford ; where none behaved indecently but the curate of the parish. At eight I preached at Eccleshill, and about one at Keighley. At five Mr. Grimshaw read prayers and I preached at Haworth, to more than the church could contain. We began the service in the morning at five: and even then the church was nearly filled.

I was invited by Mr. U., the minister of Goodshaw, to preach in his church. I began reading prayers at seven ; but perceiving the church would scarce contain half of the congregation, after prayers I went out, and standing on the church yard wall, in a place shaded from the sun, explained and enforced those words in the Second lesson, ' Almost thou persuadest me to be a Christian." I wonder at those who still talk so loud of the indecency of field preaching. The highest indecency is in St. Paul's church, when a considerable part of the congregation are asleep, or talking, or looking about, not minding a word the preacher says. On the other hand, there is the highest decency in a church yard or field, when the whole congregation behave and look as if they saw the Judge of all, and heard him speaking from heaven. At one I went to the Cross in Bolton. There was a vast number of people, but many of them utterly wild. As soon as I began speaking, they began thrusting to and fro ; endeavouring to throw me down from the steps on which I stood. They did so once or twice ; but I went up again, and continued my discourse. They then began to throw stones ; at the same time some got upon the Cross behind me to push me down; on which I could not but observe, how God overrules even the minutest circumstances. One mean was bawling just at my ear, when a stone struck him on the cheek, and he was still. A second was forcing his way down to me, till another stone hit him on the forehead: it bounded pack, the blood ran down, and he came no further. The third, being got close to me, stretched out his hand, and in the instant a sharp stone came upon the joints of his fingers. He shook his hand, and was very quiet till I concluded my discourse and went away We came to a Sept. 1748. REV. J. WESLEY'S JOURNAL. 437

Shackerley, six miles further, before five in the evening. Abundance o. people were gathered before six; many of whom were disciples of Dr. Taylor ; laughing at Original Sin, and, consequently, at the whole frame of Scriptural Christianity. O what a providence is it, which has brought us here also, among these silver-tongued Antichrists! Surely a few, at least, will recover out of the snare, and know Jesus Christ as their wisdom and righteousness ! I preached at Davy Hulme. I had heard a surprising account concerning a young woman of Manchester, which I now received from her own mouth. She said, "On Friday, the 4th of last March, I was sitting in the house while one read the Passion hymn. I had always before thought myself good enough, having constantly gone to church and said my prayers, nor had I ever heard any of the Methodist preachers. On a sudden I saw our Saviour on the cross, as plain as if it had been with my bodily eyes; and I felt it was my sins for which he died. I cried out, and had no strength left in me. Whether my eyes were open or shut, he was still before me hanging on the cross; and I could do nothing but weep and mourn day and night. This lasted till Monday in the afternoon. Then I saw, as it were, heaven open, and God sitting upon his throne in the midst of ten thousand of his saints; and I saw a large book in which all my sins were written; and he blotted them all out, and my heart was filled with peace, and joy, and love, which I have never lost to this hour." In the evening I preached at Booth Bank. Tuesday, 30. I preached about one at Oldfield Brow. We rode in the afternoon to Woodley. We saw by the way many marks of the late flood; of which John Bennet, who was then upon the place, gave us the following account :

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

Some being of opinion it would not be difficult to procure a pardon for him, S. Peters, though she never mentioned this to him, resolved to leave no means unattempted. She procured several petitions to be drawn, and went herself to Westminster, to Kensington, and to every part of the town where any one lived who might possibly assist therein. In the mean time she went constantly to Newgate, sometimes alone, sometimes witb one or two others, visited all that were condemned in their cells, exhorted them, prayed with them, and had the comfort of finding them, every time, more athirst for God than before; and of being followed, whenever she went away, with abundance of prayers and blessings. After a time, she and her companions believed it would be of use to examine each.closeiy as to the state of his soul. They spoke to John Lancaster first. He lifted up his eyes and hands, and, after pausing a while, said, "I thank God, I do feel that he has forgiven me my sins: I do know it." They asked, how, and when, he knew it first. He replied, '"'T was in great fear and heaviness, till the very morning you came hither first. That morning I was in earnest prayer ; and just as St. Paul's clock struck five. the Lord poured into my soul such peace as I had never felt ; so that I was scarce able to bear it. From that hour J have never been afraid to die; for I know, and am sure, as soon as my soul departs from the body, the Lord Jesus will stand ready to carry it into glory." The next who was spoken to was Thomas Atkins, nineteen years of age. When he was asked (after many other questions, in answering which he expressed the clearest and deepest conviction of all his sins, as well as that for which he was condemned) if he was not afraid to die; 442 REV. J. WESLEY'S JOURNAL. Nov. 1748 he fixed his eyes upward, and said, in the most earnest and solemn man ner, "I bless God I am not afraid to die; for I have laid my soul at the feet of Jesus." And to the last moment of his life, he gave all reason to believe that these were not vain words.

Thomas Thompson, the next, was quite an ignorant man, scarce able to express himself on common occasions; yet some of his expressions were intelligible enough. "I don't know," said he, " how it is; I used to have nothing but bad and wicked thoughts in me, and now they are all gone; and I know God loves me, and he has forgiven my sins." He per-: sisted in this testimony till death, and in a behaviour suitable thereto. When John Roberts came first into John L.'s cell, he was utterly careless and sullen. But it was not long before his countenance changed: the tears ran down his cheeks, and he continued from that hour, earnestly and steadily seeking repentance and remission of sins. There did not pass many days, before he likewise declared that the burden of sin was gone, that the fear of death was utterly taken away, and it returned no more. William Gardiner, from the time that he was condemned, was very ill of the gaol distemper. She visited him in his own cell, till he was able to come abroad. He was a man of exceeding few words, but of a broken and contrite spirit. Some time after he expressed great readiness to die, yet with the utmost diffidence of himself. One of his expressions, to a person accompanying him to the place of execution, was, " O sir, I have nothing to trust to but the blood of Christ! If that won't do, Iam undone for ever." As soon as Sarah Cunningham was told that the warrant was come down for her execution, she fell raving mad. She had but few intervals of reason, till the morning of her execution. She was then sensible, but spoke little; till, being told, " Christ will have pity upon you, if you ask him," she broke out, "Pity upon me! Will Christ have pity upon me 2? Then I will ask him; indeed I will;" which she did in the best manner she could, till her soul was required of her.

Samuel Chapman appeared to be quite hardened. He seemed to fear neither God nor devil. But when, after some time, Sarah Peters talked with him, God struck him down at one stroke. He felt himself a sinner, and cried aloud for mercy. The gaol distemper then seized upon him, and confined him to his bed, till he was carried out to die. She visited him frequently in his cell. He wept much, and prayed much; but never appeared to have any clear assurance of his acceptance with God. It was the earnest desire of them all, that they whom God had made so helpful to them, might spend the last night with them. Accordingly she came to Newgate at ten o'clock, but could not be admitted on any terms. However, six of them were suffered to be in one cell. They spent the night, wrestling with God in prayer. She was admitted about six in the morning. As soon as the cell was opened, they sprang out, several of them crying, with a transport not to be expressed, "O what a happy night have we had! What a blessed morning is this! O when wili the hour come that we long for, that our souls shall be set at liberty!" The turnkey said, "I never saw such people before." When the bellman came at twelve o'clock, to tell them, (as usual,) '"' Remember you are to die today," they cried out, '"" Welcome news! Welcome news !" John Lancaster was the first who was calied out to have his irons knocked off. When he came to the block, (at which this is done,) he said, '' Blessed be the day I came into this place! O what a glorious work hath the Lord carried on in my soul since J came hither!" Then he said to those near him, '"'O my dear friends, join in praise with me a sinner! O for a tongue to praise him as I ought! My heart is like fire in a close vessel. I am ready to burst for want of vent. O that I could i Nov. 1748. REV. J. WESLEY'S JOURNAL. 443

tell the thousandth part of the joys I feel!" One saying, "Iam sorry to see you in that condition ;" he answered, "I would not change it for ten thousand worlds." From the press yard he was removed into a large room, where he exhorted all the officers to repentance, till Thomas Atkins was brought in; whom he immediately asked, " How is it between God and yoursoul'" He answered, " Blessed be God, lam ready." An officer asking about this time, '' What is it o'clock ?" was answered, " Near nine." On which Lancaster said, " By one I shall be in paradise, safely resting in Abraham's bosom." To another prisoner, coming in, he said, " Can not you see Jesus? Isee him by faith, standing at the right hand of God, with open arms to receive our souls." One asking, "' Which is Lancaster?" He answered, "Here Iam. Come, see a Christian triumphing over death." A bystander said, "Be steadfast to the end." He replied, "T am, by the grace of God, as steadfast as the rock I am built upon; and that rock is Christ." Then he said to the people, " Cry to the Lord for mercy, and you will surely find it. I have found it; therefore none should despair. When I came first to this place, my heart was as hard as my cell walls, and as black as hell. But now I am washed, nowI am made clean by the blood of Christ." When William Gardiner came in, he said, '' Well, my dear man, how are you?" He answered, "I am happy, and think the moments long; for I want to die, that I may be with Him whom my soul loves." Lancaster asked, "Had we nota sweet night?" He said, "I was as it were in heaven. O, if a foretaste be so sweet, what must the full enjoyment be?" Then came in Thomas Thompson, who with great power witnessed the same confession. The people round, the mean time, were in tears; and the officers stood like men affrighted.

Then Lancaster exhorted one in doubt, never to rest till he had found rest in Christ. After this he brake out into strong prayer, (mingled with praise and thanksgiving,) that the true Gospel of Christ might spread to every corner of the habitable earth; that the congregation at the Foundery might abound more and more in the knowledge and love of God; that he would, in a particular manner, bless all those who had taken care of his dying soul; and that God would bless and keep Mr. W.'s, that neither men nor devils might ever hurt them, but that they might, as a ripe shock of corn, be gathered into the garner of God. When the last prisoner came into the room, he said, " Here is another of our little flock." An officer said tenderly, he thought it was too large. He said, " Not too large for heaven: thither we are going." He said to Mr. M., "O sir, be not faint in your mind. Be not weary of well-doing. You serve a glorious Master ; and if you go on, you will have a glorious reward." When the officers told them, it was time to go, they rose with inexpressible joy, and embraced each other, commending each other's sou to the care of Him who had so cared for them. Lancaster then earnestly prayed, that all there present might, like him, be found of God, 'though they sought him not. Coming into the press yard, he saw Sarah Peters. He stepped tuo her, kissed her, and earnestly said, "I am going to paradise to-day ; and you will follow me soon."

The crowd being great, they could not readily get through. So he had another opportunity of declaring the goodness of God. And to one in heaviness he said, "' Cry unto the Lord, and he will be found. My soul for thine, he will have mercy upon thee." Then he said to all, " Remeinber Mary Magdalene, out of whom the Lord cast seven devils. So rely ye on him for mercy, and you will surely find it.' As they were preparing to go into the cart, he said, "' Come, my dear friends, let us go on joyfully ; for the Lord is making ready to receive us into everlasting habitations." Then turning to the spectators, he said, '' My friends, God be your guide. God direct you in the right way to eternal glory. It is but rae ii) raoE ee M0 444 . REV. J. WESLEY'S JOURNAL. Nov. 1748. a sliort time, and we shall be 'where all sorrow and sighing shall flee away. Turn from the evil of your ways; and you also, with us, shall stand with the innumerable company on Mount Sion." As they went along, he frequently spoke to the people, exhorting them to repentance. Tv some he said, '' Ye poor creatures, you do not know where Iam going. See that you love Christ; see that you follow Christ; and then you will come there too." He likewise gave out, and sung, several hymns; particularly that, with which he was always deeply affected, Lamb of God, whose bleeding love We still recall to mind, Send the answer from above, And let us mercy find. Think on us, who think on thee, And every struggling soul release: O remember Calvary ; And let us go in peace !

I preached at eleven, and the hearts of the people seemed to be as melting wax. These are now "willing, in" this "day ot his power." But will not many of them harden their hearts again ? In the afternoon I waited on Col. Barry, and found him a serious and understanding man. And his long and painful illness seems to have been attended with good and happy fruit. Our congregation in the evening was larger than ever ; and never, since I came into this kingdom, was my soul so refreshed, as it was both in praying for them, and in calling them to accept the "redemption that is in Jesus." Just as we came out of church, Mr. Skelton came from Cork, and told me I had no place there yet; it being impossible for me to preach now, while the rioters filled the streets. I preached at nine, and about eleven took horse. Our way lay through Cork. We had scarce got into it, (though I had never been there till then,) before the streets, and doors, and windows, were full of people; but the mob had not time to gather together, till we 'vere quite gone through the town. I rode on to Bandon, a town which is entirely inhabited by Protestants. I preached at seven, in the middle June, 1749. REV. J. WESLEY'S JOURNAL, 453 of the main street, on, "Seek ye the Lord while he may be foand: ? Here were by far the largest congregations, both morning and evening of any I had seen in Ireland. Fri. June 2. I was sent for by a clergyman, who had come twelve miles on purpose to talk with me. We had no dispute, but simply eee to strengthen each other's hands in God. In the evening a gentlewoman informed me that Dr. B. had averred to her and many others, 1. That both John and Charles Wesley had been expelled the Mniversity of Oxford long ago. 2. That there was not a Methodist left m Dublin, or any where in Ireland, but Cork and Bandon; all the rest having been rooted out, by order of the government. 3. That neither were there any Methodists left in England. And, 4. That it was all Jesuitism at the bottom. Alas, for poor Dr. B.! God be merciful unto thee a sinner!

At the request of many in the town, in the close of my evening sermon, I answered for myself; and have reason to believe, it was much blessed to many of the congregation. Being extremely hoarse, I could not speak without difficulty. However, I made shift to preach at nine, at two, and at five, the congregation continually increasing. I think the most general call of God to the inhabitants of Bandon, was at or about this time. I rode to Blarney, three miles wide of Cork, where many of the society met me. I spent some time with them in exhortation and prayer, and then went on to Rathcormuck. I was a little surprised at the acuteness of a gentleman here, who, in conversation with Col. Barry, about late occurrences, said, he had heard, there was a people risen up that placed all religion in wearing long whiskers ; and seriously asked, whether these were not the same who were called Methodists. Wed. '7. I set out early with Mr. Lloyd, and breakfasted at Mr. T.'s, at Castle Hyde. They both rode with me to Killdorrery: about one I preached to some stocks and stones at Brough; in the evening, to another sort of a congregation at Limerick, on, " Rejoice in the Lord, ye righteous." Four comfortable days I spent with this lively people, the like to whom I had not found in all the kingdom. Monday, 12. I had appointed to take horse at four, that I might have time to preach at Nenagh, but no horses came till seven. At four I walked forward. After resting a while at Tullah, I walked on, till an honest man overtaking me, desired me to ride behind him. With this help I came to N enagh before eleven, preached there at twelve, and at Birr in the evening.

10. Ann Coosnea, of Cork, deposes: That on or about the 12th of June, as she was standing at her father's door, Nicholas Butler, with a riotous mob, began to abuse this deponent and her family, calling them heretic bitches, saying they were damned, and all their souls were in hell: that then, without any provocation, he took up a great stone, and threw it at this deponent, which struck her on the head with such force, that it deprived her of her senses for some time. 11. Ann Wricut, of Cork, deposes: That on or about the 12th of June, as this deponent was in ner own house, Butler and his mob came before her door, calling her and her family heretic bitches, and swearing, he would make her house hotter than hell fire: that he threw dirt and stones at them, hit her in the face, dashed all the goods about which she had in her window, and she really believes, would have dashed out her brains, had she not quitted her shop, and fled for her life. a July, 1749. REV. J. WESLEY'S JOURNAL. 459 12. Margaret Grirrin, of Cork, deposes: That on the 24th of June, as this deponent was about her business, Butler and his mob came up, took hold on her, tore her clothes, struck her several times, and cut her mouth: that after she broke from him, he and his mob pursued her to her house, and would have broke in, had not some neighbours interposed : that he had beat and abused her several times before, and one of those times to such a degree, that she was all ina gore of blood, and continued spitting blood for several days after. 13. Jacos Connor, clothier, of Cork, deposes: That on the 24th of June, as he was employed in his lawful business, Butler and his mob came up, and without any manner of provocation fell upon him: that they beat him till they caused such an effusion of blood, as could not be stopped for a considerable time; and that he verily believes, had not a gentleman interposed, they would have killed him on the spot.

I rode over to Kingswood, and inquired particularly into the state of our school there. I was concerned to find that several of the Rules had been habitually neglected : I judged it necessary, therefore, to lessen the family ; suffermg none to remain therein, who were not clearly satisfied with them, and determined to observe them all. I read Mr. Law " On the Spirit of Prayer." There are many masterly strokes therein, and the whole is lively and entertaining , but it-is another Gospel. For if God was never angry, (as this Tract asserts,) he could never be reconciled ; and, consequently, the whole Christian doctrine of reconciliation by Christ falls to the ground at once. An excellent method of converting Deists, by giving up the very essence of Christianity ! Mr. Grimshaw and Mr. B assisted my brother aad me at Kingswood. How many there are that run well for a season! But "he that endureth to the end shall be saved." I received a letter about this time from Ireland, a part of which follows : " Tyrrel's Pass, July 24, 1749. " Dear Sir, Many have found a sense of the pardoning love of God at Athlone since you left it; and the society in general are on the stretch Aug. 1749. REV. J. WESLEY'S JOURNAL. 461

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

I preached, morning and evening, in the Castle Garth ; and, on Wednesday, 20, set out for the western societies. In the evening, at Hinely Hill, our hearts were all melted down in considering our great High Priest; who, though he has gone into the heavens, is still sensibly "touched with the feeling of our infirmities." A deep sense of his love constrained many to call upon him with " strong cries and tears ;" and many others, though not in words, yet with groanings that could not be uttered. Moved by the pressing instances of Mr. Cownley, and convinced the providence of God called me thither, I left all my company, but Mr. Perronet, at Hinely Hill, and set out for Whitehaven. The next day I preached there in the market place, to a multitude of people, on, " Ye know the grace of our Lord Jesus Christ." I saw they were moved, and resolved to improve the opportunity. So, after preaching, I desired those who determined to serve God, to meet me apart from the great congregation. To these I explained the design, nature, and use of Christian societies. Abundance were present again at five in the morning, though we had no room but the market place. At three in the afternoon I preached at Hensingham, a large colliery, about a mile from the town. The eagerness of the people put me in mind of the early days at Kingswood. O why should we not be always what we were once? Why should any leave their first love? At six I preached again in Whitehaven, on, '" Come unto me, all ye that labour and are heavy laden ;" and at eight endeavoured to mould as many as desired it into a regular society.

I set out again for Whitehaven. 'The storm was exceeding high, and drove full in my face, so that it was not without difficulty I could sit my horse ; particularly as I rode over the broad, bare backs of those enormous mountains which lay in my way. However, I kept on as I could, till I came to the brow of Hatside. So thick a fog then fell, that I was quickly out of all road, and knew not which way to turn. But I knew where help was to be found, in either great difficulties or small. The fog vanished in a moment, and I saw Gamblesby at a distance: (the town to which I was going.) I set cut early on Saturday, the 30th, and in the afternoon reached Whitehaven. About this time I was refreshed with a friendly letter from an excellent man, whom I had not heard from for several years: part of it was as follows : - " Ebenezer, in Georgia, July 25, 1749. "Rev. anp Dear Srr, The sincere love to your worthy person and faithful performance of your holy office, which the Lord kindled in my heart, during your presence at Savannah, hath not been abated, but rather increased, since the providence of God called you from us, and showed you another field for the labour of your ministry. " You are pleased, in your last letter to Mr. Brown, of Savannah, to remember Ebenezer kindly ; and desired to know what is the present state of our settlement. Though we have felt greatly the inconveniences of ee) oe ee 466 REV. J. WESLEY'S JOURNAL. Oct. 1749

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

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

We came to Bolton about five in the evening. We had no sooner entered the main street, than we perceived the lions at Rochdale were lambs in comparison of those at Bolton. Such rage and bitterness I scarce ever saw before, in any creatures that bore the form of men. They followed us in full cry tv the house where we went ; and as soon as we were gone in, took possession of all the avenues to it, and filled the street from one end to the other. After some time the waves did not rear quite so loud. Mr. P thought he might then venture out. They immediately closed in, threw him down, and rolled him in the mire; so that when he scrambled from them, and got into the house again, one could scarce tell what or who he was. When the first stone came among us through the window, I expected a shower to follow; and the rather, because they had now procured a bell to call their whole forces together. But they did not design to carry on the attack at a distance: presently one ran up and told us, the mob had burst into the house : he added, that they had got J B in the Si i i Oct. 1749. REV. J. WESLEY'S JOURNAL. 469 midst of them. They had; and he laid hold on the opportunity to tell them of " the terrors of the Lord." Meantime D- T: engaged another part of them with smoother and softer words. Believing the time was now come, I walked down into the thickest of them. They Lad now filled all the rooms below. I called for a chair. The winds were hushed, and all was calm and still. My heart was filled with love, my eyes with tears, and my mouth with arguments. They were amazed, they were ashamed, they were melted down, they devoured every word. What a turn was this! O how did God change the counsel of the old Ahithophel into foolishness; and bring all the drunkards, swearers Sabbath breakers, and mere sinners in the place, to hear of his plenteous redemption ! Abundantly more than the house could contain were 'present at five in the morning, to whom I was constrained to speak a

Many complaints were made to me of a general deadness among the people of London, at the very time that those in most other parts of England were so remarkably alive to God. It was chiefly owing to a few persons who were continually labouring to spread offences among them. But it was not long before the plague was stayed: some of these incendiaries separating from us; others being convinced that they had been doing the work of the devil, in the name of the Lord. I buried the remains of Martha Somerset, late a mother in Israel: one who never left her first love, never abated in zeal, never was weary of well doing, from the hour she first found redemption in Christ, till her spirit returned to God. I rode to Mr. Perronet's, at Shoreham, that I might be at leisure to write. Sat. December 2. After preaching in the morning, I rode to Bexley, and preached about eleven. At three in the afternoon I began at Deptford, and found a more than ordinary blessing : but a still greater at Snowsfields, where it seemed as if all would just then " know the Lord, from the least even to the greatest." I preached, as usual, at five, at ten, and at five in the evening ; besides meeting the leaders, the bands, the preachers, and our own family. But I felt no faintness or weariness either of body or mind. Blessed be my strong Helper!

stood as a pillar for several years, and was a blessing to all that were round about him ; till, growing wise in his own eyes, he saw this and the , other person wrong, and was almost continually offended. He then grew colder and colder; till, at length, in order to renew his friendship with the world, he went (which he had refused to do for many years) to a parish feast, and stayed there till midnight. Returning home perfectly sober, just by his own door, he fell down and broke his leg. When the surgeon came, he found the bone so shattered in pieces that it could not be set. Then it was, when he perceived he could not live, that the terrors of the Lord again came about him. I found him in great darkness of soul, owning the just hand of God. We prayed for him, in full confidence that God would return. And he did in part reveal himself again: he had many gleams of hope and love ; till, in two or three days, his soul was required of him. So awful a providence was immediately known to all the society, and contributed not a little to the awakening them that slept, and stirring up those that were faint in their mind. We had a solemn meeting at four. Indeed God was greatly with us during this whole season, in all our assemblies, to lift up them that had fallen, and to comfort the weak hearted. I saw the two Germans whom God has so eminently blessed in their labour of love to his ancient people. Great numbers of Jews, in Poland, Muscovy, Prussia, and various parts of Germany, have been brought, by their unwearied endeavours, to search the Scriptures, '¢ whether these things were so." And above six hundred of them have given proof that they have a saving knowledge of God, and of " Jesus Christ whom he hath sent." I buried the remains of Abraham Jones, which gave me an opportunity of strongly exhorting all who had set their hands to the plough never to look back.

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

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

"Yet I cannot but return my hearty thanks to the gentlemen who have cistributed them through the town. I believe it will do more good than they are sensible of. For though I dislike its condemning the magistrates and clergy in general; (several of whom were not concerned in the late proceedings ;) yet I think the reasoning is strong and clear; and that the facts referred to therein are not at all misrepresented, will sufficiently appear in due time. '"' I fear God, and honour the king. I earnestly desire to be at peace with all men: Ihave 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 any thing of them, but to be treated (I will not say as a clergyman, Oe May, 1750. REV. J. WESLEY'S JOURNAL. 487 a gentleman, or a Christian, but) with such justice and humanity, as are due to a Jew, a Turk, or a Pagan. Iam, sir, "Your obedient servant, "Joun WESLEY." At eight we had such a glorious shower as usually follows a calm. After church I began preaching again, on, "The. Scripture hath concluded all under sin." In the evening a large multitude flocked together; I believe such a congregation was never before seen in Bandon ; and the fear of God was in the midst. A solemn awe seemed to run through the whole multitude, while I enlarged on, " God forbid that I should glory save in the cross of the Lord Jesus Christ."

My horse tired in the afternoon; so I left him behind, and borrowed that of my companion. I came to Aymo about eleven, and would very willingly have passed the rest of the night there; but the good woman of the inn was not minded that I should. For some time she would not answer: at last she opened the door just wide enough to let out four dogs upon me. So I rode on to Ballybrittas, expecting a rough salute here too, from a large dog which used to be in the yard. But he never stirred, till the hostler waked and came out. About twelve I laid me down. I think this was the longest day's journey I ever rode; being fifty old Irish, that is, about ninety English miles. I rested, and transcribed the " Letter to Mr. Raily." '7. I preached about nine in the market place at Pertarlington; again at one; and immediately after the evening service. The earl of D , and several other persons of distinction, listened a while; but it was not to their taste. Twes: 19. I rode over to Dublin, and found all things there in a more prosperous state than ever before. I returned to Closeland, and preached in the evening to a little, earnest company. O who should drag me into a great city, if I did not knew there is another world! How gladly could I spend the 490 REV. J. WESLEY'S JOURNAL. June, 1750. remainder of a busy life in solitude and retirement! Fi. 22. We had a watch-night at Portarlington. I began before the us ial time: but it was not easy to leave off; so great was our rejoicing in the Lord.

" As soon as the day dawned, finding he was not returned, I went with several of my neighbours to seek him. We found his track at a stile near 'the house, and followed it as close as we could; but it was not possible to follow him step by step, for he had gone to and fro above three miles. through shrubs, and thick quickset hedges, and over deep ditches full of water. One mile of the three was all a bog, full of sloughs, and drains, and trenches, and deep holes, with hardly one foot of firm ground between them. Eighteen or twenty of us being together, about nine o'clock found him by the side of a lake. He was lying on the grass, stretched out at length, with his face upward: his right hand was lifted up toward heaven, his left stretched upon his body: his eyes were closed, and he had a sweet, pleasant, smiling countenance. What surprised us most was, that he had no hurt or scratch from the crown of his head to the sole of his foot; nor one speck of dirt on any part of his body, no more than if it had been just washed. On Thursday he was buried as he desired, just by my wife, whom he survived fourteen days." I had gone through Montrath, (in the way to Roscrea,) when some met me on the bridge, and earnestly pressed me to preach ; so I went into an empty house, (the rain and the wind preventing my going to the market place,) and immediately began to declare " the grace of our Lord Jesus Christ." The house was presently filled: the rest of the audience stood at the doors and windows. I saw not one person, man, woman, or child, who behaved either rudely or carelessly. I preached in the market place, at Roscrea, between six and seven in the evening. Several gentlemen and several clergymen were present, and all behaved well.

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

I preached again at Kenagh in my return, to a simple, loving people. Mr. M , a gentleman, late of Moat, bore me company to and from Longford. Two years ago he was strongly prejudiced ; and when Mr. W. preached at Moat, his son was in the mob which drummed him out of the town. Yet he could not but inquire of one and another, till one desired him to read The Almost Christian." In the midst of it he cried out, " am the man;" and from that time was convinced more and more. He had met me at Birr, and again at Ahaskra; whence he rode with me to Athlone and to Longford. During the second sermon at Kenagh, he felt a great change; yet durst not say his sins were forgiven. But in riding thence to Athlone, the cloud vanished away; and he could boldly say, " My Lord and my God." I prevcned in the evening at Tyrrel's Pass, and at five in the morning, Tuesday, 10. Thence we rode to Drumcree, sixteen Irish miles to the north of Tyrrel's Pass. In our way we stopped an hour at Mullingar. The sovereign of the town came to the inn, and expressed sauch desire that I should preach. But I had little hopes of doing good by preaching in a place where I could preach but once ; and where none but me could be suffered to preach at all. We came to Mr. N 's abcut two. Many fine people came from various parts in the evening, and were perfectly civil and unconcerned ; so what was said to them was written on the sand. It was not so with the morning congregation. There were few dry eyes among them. Some would have sunk to the ground, had not others supported them; and none seemed more affected than Mrs. N herself. There was the same spirit in the evening. Many cried out aloud, and all received the word with the deepest attention. The congregation at five was larger than that on Tuesday evening ; and surely God gave to many both " the hearing ear and the understanding heart." I preached once more at Portarlington, and afterward reproved this society likewise, for the miserable covetousness of some, Journal I. s2 494 REV. J. WESLEY'S JOURNAL. July, 1750.

and lukewarmness of others. It may be, they will be zealous, and 'repent, and do the first works." I returned to Dublin, and on Sunday, 15, preacned on Oxmantown Green, to such a congregation as I never saw in Dublin, nor often in Ireland before. Abundance of soldiers were of the number. Such another congregation I had there between two and three in the afternoon, notwithstanding the violent heat of the sun; and all were attentive. In the evening I preached in the garden, at Dolphin's Barn ; and neither here did I observe, in the numerous congregation, any that- appeared careless or inattentive. I read the letters in our garden, to near twice as many. people as were there on Sunday evening. I met the class of soldiers: nineteen are resolved to " fight the good fight of faith ;" eleven or twelve of whom already rejoice in God through Christ, by whom they have received the atonement. When the society met, some sinners, whom I knew not, were convicted in their own consciences, so that they could not refrain from confessing their faults in the face of all their brethren. One of these I had but just received in: another I had declared to be excluded ; but he pleaded so earnestly to be tried a little longer, that there was no refusing; and we wrestled with God on his behalf, that sin might no more have dominion over him. The delay of the captain with whom I was to sail gave us. an opportunity of spending a joyful night together; and likewise of preaching once more, on Sunday, 22, upon Oxmantown Green. We went on board immediately after, and set sail about ten, with a small, fair wind. In the afternoon it failed, and the tide being against us, we were obliged to come to an anchor.

"T thought to have spent all my life in his house at Betherton; and so I sent all my goods thither to furnish the house, to the value of thirty o. forty pounds; but as soon as John was gone to Germany, Mr. H , one of their preachers, came and told me, he had taken the house, (which was a lie,) and I must go out of that room. It was the last week in January. I asked, where I must go. He said, I might go where I would; but I should not stay there. So I went out; and between crying and the cold, (for there was no fire-place where I now was,) in three days I was stone blind. "Some time after I told P S , I wanted my goods. He said, I should not have them. I said, the: I would fetch a warrant. But at last John gave me ten pounds; and that, I find, is all Iam to have." ' Fri. November 2. I began taking an account of all in the society: that were in want: but I was soon discouraged; their numbers so increasing upon me, particularly about Moorfields, that I saw no possibility of relieving them all, unless the Lord should, as it were, make windows in heaven. '7. I made an end of that very odd tract, «A Creed founded on Common Sense." The main of it I admire as very ingenious; but still I cannot believe, either, 1. That the Ten Commandments were not designed for a complete rule of life and manners; or, 2. That the Old Testament was never understood till 17700 years after Christ. I met with an uncommon instance of distress. A poor woman, whose husband was at sea, as she was stepping out of her own door, saw a man whipped along the street. Being seven months gone with child, she went up stairs and fell in labour immediately. Having none to help her, there she remained, till she was constrained to rise, and .go down for some food. This immediately threw her into a high fever. A young woman calling there, by mere accident, as it is termed, found her and the child just alive, gave her all the money she had, (which was between eight and nine shillings,) and from that time duly attended her every day.

I read the curious Journal of Mr. S ." President of the Council in Georgia ; full as trifling and dull, and about as true, as that of Mr. Adams, President of the Prophets. I finished the following letter to an old friend, whose spirit and life once adorned the Gospel : Cookham, JNov. 27, 1750. " 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, humour 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 free dom and unreset ve, the naked sentiments of iny heart. You seem to pie A iL ' a's 502 REV. J. WESLEY'S JOURNAL. Nov. 1750 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.

"¢ But why should they not call themselves the Moravian Church " Because they are not the Moravian Church; no more (at the utmost) than a part is the whole; than the Romish Church is the Church of Christ. A congregation assembled in St. Paul's might, with greater propriety, style themselves the Church of England. Yea, with far greater: 1. Because these are all Englishmen born; 2. Because they have been baptized as members of the Church of England; and, 3. Because, as far as they know, they adhere both to her doctrine and discipline. Whereas, 1. Not a tenth part of Count Zinzendorf's Brethren are so much as Mora-: vian born; not two thousand out of twenty thousand: quere, if two hundred adults? if fifty men? 2. Not one tenth of them were baptized as members of the Moravian Church, (perhaps not one, till they left Mora via,) but as members of the Romish Church. 3. They do not adhere either to the doctrines or discipline of the Moravian Church. They have many doctrines which that Church never held, and an entirely new scheme of discipline. 4. The true Moravian Church, of which this is a very small part, if it be any part at all, is still subsisting; not in England or Germany, but in Polish Prussia. Therefore I cannot admire their assuming this name to themselves: I cannot reconcile it, either with modesty or sincerity. : "Tf you say, ' But the parliament has allowed it;' I answer, Iam sorry for it. The putting so palpable a cheat upon so august an assembly, with regard to a notorious matter of fact, I conceive does not redound to their own, any more than to the honour of our nation. If you add, ' But you yourself once styled them thus : -I grant I did; but I did it in ignorance. I took it on their words; and I now freely and openly testify my mistake. "Secondly. I do not admire their doctrine in the particulars that follow : "1. That we are to do nothing in order to salvation, but barely to believe. 2. That there is but one duty now, but one command, to believe in Christ. 3. That Christ has taken away all other commands and duties, having wholly abolished the Law.

"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."

"Very Dear Srr, When I have deeply mused on ages past, and on the revival cf primitive Christianity in the present age, I have often queried, whether ever before our time there arose in any one place, and in the same instant, a visible Christian society, and a visible Antichristian one. No doubt God had wise ends in permitting the Unitas Fratrum to appear, just as the people of God began to unite together. But we cannot fathom his designs. Yet we know all shall work together for his people's ood. be Perhaps it required more grace to withstand this contagion, than would have enabled us to die for Christ; and very probably we should have been now a very different people from what we are, had we only had our own countrymen to cope with: we should then have only set the plain Gospel of Christ against what was palpably another Gospel, and the mind and life of Christ in opposition to that of those who are vulgarly »termed Christians. And I verily beliéve, we should have been far higher in Christianity than most of us are at this day. " But this subtle poison has more or less infected almost all, from the highest to the lowest, among us. We would put Gospel heads on bodies ready to indulge every unholy temper. Although, (glory be to God,) as a society, we stand at least as clear of joining with the Beast as any other; yet we have not purged out all his leaven; the Antinomian spirit is not yet cast out. " All our preaching at first was pointed at the heart, and almost all our private conversation. 'Do you feel the love of God in your heart? Does his Spirit reign there? Do you walk in the Spirit? Is that mind in you which was in Christ?' were frequent questions among us. But while these preachers to the heart were going on gloriously in the work of Christ, the false aposties stepped in, laughed at all heart work, and laughed many of us out of our spiritual senses: for, according to them, we were neither to see, hear, feel, nor taste the powers of the world to come; but to rest contented with what was done for us seventeen hundred years ago. 'The

I rested at Evesham. Saturday, 30. I rode to Birmingham, and found God in the midst of the congregation. Sunday, 31. 1 earnestly warned the society against idle disputes and vain janglings ; and afterward preached on, "If ye be led by the Spirit, ye are not under the Law." The hearts of many were melted within them; so that neither they nor I could refrain from tears. But they were chiefly tears of joy, from a lively sense of the liberty wherewith Christ hath made us free. At one I was obliged to preach abroad, the room not being able to contain half the congregation. O how is the scene changed here! The last time I preached at Birmingham the stones flew on every side. If any disturbance were made now, the disturber _would be in more danger than the preacher. At five in the evening I preached at Wednesbury, to a still larger congregation ; but no mocker or trifler appeared among them. How many of the last shall be first! Mon. April 1. I rode to Dudley. The dismal screaming wherewith we were welcomed into the town, gave us reason to expect the same kind of reception as I had when I was there before. I began preaching immediately in a yard not far from the main street. Some at first seemed inclined to interrupt; but when they had heard a little, they grew more attentive, and stayed very quictly to the end; though it rained great part of the time.

by the sowers of strange doctrines. At one I preached at Tipton Green, where the Baptists also have been making havoc of the flock ; which constrained me, in speaking on those words, " Arise, and be baptized, and wash away thy sins," to spend near ten minutes in controversy ; which is more than I had done in public for many months (perhaps years) before. We took horse about four. The snow fell without intermission, which the north wind drove full in our faces. After resting a while at Bilbrook, Newport, and Whitchurch, and riding some miles out of our way, we overtook some people going to the preaching at Alpraham, who guided us straight to the house. William Hitchens had not begun; so I took his place, and felt no weakness or weariness while I declared " Jesus Christ the same yes terday, and to-day, and for ever." April 5. (Being Good Friday.) I preached at eight, and then walked to Bunbury church. I preached again at one, and in the evening at Poole, near Nantwich, to another deeply serious congregation. 'The next evening we reached Manchester. April 7. (Being Easter Day.) After preaching, I went to the new church, and found an uncommon blessing, at a time when f least of all expected it; namely, while the organist was playing a voluntary! We hada happy hour in the evening ; many hearts being melted down in one flame of holy love.

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. '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. 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. 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. 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.

I preached again at six, on, " Seek ye the Lord, while he may be found." I used great plainness of speech toward them ;. and they all received it in love: so that the prejudice which the devil had been several years planting was torn up by the roots in one hour. After preaching, one of the bailies of the town, with one of the elders of the kirk, came to me, and begged I would stay with them a while, if it were but two or three days, and they would fit up a far larger place than the school, and prepare seats for the congregation. Had not my time been fixed, I should glad!y have complied. All I could now do was, to give them a promise that Mr. Hopper would come back the next week, and spend a few days with them. I rode back to Berwick. The congregation was large, though the air was piercingly cold: as it was the next evening, while I preached at Alnwick Cross ; where, on Sunday, 28, I preached at eight and at one. Afterward I rode to Alemouth, where I had found the argest congregation I have seen in all Northumberland. I preached at Widdrington in the evening; at Plessy, Monday, 29, about noon; and at Newcastle in the evening. Sat. May 4. i rode to Sheep Hill, in a rough, tempestuous day; and, after preaching and settling the society, to Sunderland. I found many here much alive to God, and was greatly comforted among them. I met the society at five, preached at eight, and then rode to Painsher. Just as the congregation came out of the church I began. We had some heavy showers; but none went away. I reached Newcastle before five ; but the storm would not suffer me to preach abroad. As many as possibly could, crowded in; but many were obliged to stand without, while I enforced, " God forbid that I should glory, save in the cross of our Lord Jesus Christ."

street, which could contain the congregation ; and the noise and tumult there were so great, that I knew not whether I could preach at all: but I spake a few words, and the waves were still. Many appeared deeply attentive. I believe God has taken hold of some of their hearts, and that they will not easily break loose from him. '7. I preached in the new house at Birstal, already too small for even a week-day's congregation. After a few days more spent among the neighbouring societies, I returned, by easy journeys, to London. Fri. June 1. I wrote as follows to the rector and fellows of our college : Ego Johannes Wesley, Collegii Lincolniensis in Academia Oxoniensi Socius, quicquid mihi juris est in preedicté Societate, ejusdem Rectori et Sociis sponte ac liberé resigno: Illis universis et singulis perpetuam pacem ac omnimodam in Christo felicitatem exoptans. I John Wesley, Fellow of Lincoln College, in the University of Oxford, voluntarily and freely resign to the Rector and Fellows thereof whatever right I have in the aforesaid Corporation: Heartily wishing them, collectively and individu ally, perpetual peace, and every species of felicity in Christ. A few day after I went down to Bristol, where I procured a particular account of one that went to rest some months before. Part of it was as follows : Elizabeth Walcam was born in March, 1733. From her infancy she was mild and affable. When she was about six years old, she was much in private prayer; and often called her brother and sister to join with her. If she was in any trifling and laughing company, she seldom went further than a little smile. In the whole course of her life she was remarkably dutiful to her parents, and loving to all; mostly in an even frame of spirit ; slow to anger, and soon pacified; tender-hearted to all that were distressed, and a lover of all that was good.

"From the time she joined the society, she was a true lover of her ministers and her brethren ; not suffering any to speak evil of them, particularly of her ministers: and if her innocent answers did not stop them, she left theircompany. In the beginning of December (ast she was indisposed; and on Saturday, 8, took her room. In the afternoon she broke out, ' When shall I see my Jesus? I want to know that he has taken away my sins.' After a while she cried, 'He does love me. I know Jesus loves me. My Father! He is my Father and my God.' "Yet on the Wednesday following she was in deep distress. 'I found her,' says one who then visited her, 'crying out, "O that I was washed in the blood of the Lamb! Pray for me, that I may know my sins are forgiven." I prayed with her several times, and stayed all night. She did not sleep at all; her pain of body, as well as mind, being exceeding great. She was almost continually in prayer, crying for mercy, till I went away, about eight in the morning. About nine in the evening 1 came again. She was still in violent pain, but did not seem to regard this in comparison of her soul. Her continual ery was, "I do not know Christ: I want an interest in Christ: O that I might know him! O that he would forgive my sins; that he would wash me whiter than-snow!" She had never any ease but while we were at prayer, with which she was never satisfied ; but held me, and would not let me rise from my knees, sometimes for an hour together. I was praying with her about twelve o'clock, when she called out, " Help me to praise the Lord. I feel my sins are forgiven. 1am washed, and made whiter than snow." She spent the remainder of the night in praise and prayer. About eight in the morning I went home. Pe Ad oe ae ¥ 516 REV. J. WESLEY'S JOURNAL. Jane, 1751.

""On Sunday evening I found her much weaker in body, but her soul was full of life and vigour. When I came in, she said, " I am exceeding glad you are come. Now let us rejoice together. We shall meet together in heaven. I am washed in the blood of the Lamb: JI know (Ciod is. my Father: I know my name is written in heaven: there we shall all rejoice together." She was never satisfied with giving thanks; not suffering me to rise from my knees, but holding me by my hands when wanted to rise. "¢ About eight Mrs. W came in, and told us Mr. C W was come to town. She then broke out into prayer for him, for Mr. J - W -, and for the society. Afterward she prayed for the Q ,rs, that , God would deliver them from all darkness of mind, covetousness, pride, and the love of the world. She continued praying till near twelve o'clock, speaking with a clear, strong voice; although, whenever she ceased speak-. ing, she seemed just dying away. About twelve she cried out, '" Lord, forgive me! What shall I do to be saved?" I was astonished to hear her voice so changed ; and asked, "' My dear, what is it distresses you?" She answered, "I feel anger toward Peggy." (That was the maid's name.) " Lord, forgive me! Lord, lay not this sin to my charge!" We went to prayer together ; and, after a time, she said, " Help me to bless and thank the Lord. I find sweet refreshments from him. . He is reconciled again." And from that hour she found no more darkness. ""¢She then began praying for her parents, her sisters, and brother 3 adding, " Do pray, that God would restrain him from the evils of this world. I have been restrained from a child. I never could play as other children did." Toward morning she dozed a little; but all the intervals. she spent in praise and thanksgiving, still speaking with as clear and strong a voice as if she had been in health.

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

with them: they are the people of God; I know they are. How sweet they look! Don't they look different from other people? Come, mother, let us praise God; I am always better after prayer. 'O fora thousand tongues to sing my dear Redeemer's praise!' O how great is my rejoicing! I shall be whiter than the driven snow." Soon after she sald, "Iam refreshed ; indeed lam. Weshall see him on his great white throne. There we shall see him face to face. My dear Jesus! Praise Jesus : why don't you praise Jesus? Praise my God: he is making intercession for me; he is: the Lord loves me; I know he does." To her mother she said, " What a blessed thing it is, that you have brought up a child for the Lord !" "«She continued praying and praising God till the 25th, when her breath was so short, that she could say nothing but " Jesus." This she uttered continually as she could, till, about six in the evening, she resigned her spirit, without any sigh or groan, or alteration in her countenance, which had the same sweetness as when she was living. She lived on earth sixteen years, nine mouths, and eighteen days.' " - I drew up a short account of the case of Kingswood school. 1. The school began on Midsummer day, 1748. The first schoolmasters were J J , T R _,, W. Ss , R M ,, W S , and A G . The rules were printed; and notwithstanding the strictness of them, in two or three months we had twenty-eight scholars: so that the family, including M D , the housekeeper, R T .,, our man, and four maid servants, consisted of forty persons.

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

one and at seven in the evening. Thursday, 26. We rode on, through wind and snow, and reached Manchester. At night I was grieved to hear in all places, from my coming into Cheshire till now, that John Bennet was still speaking all manner of evil; averring, wherever he came, that Mr. W. preached nothing but Popery, denying justification by faith, and making nothing of Christ. Lord, lay not this sin to his charge! March 27. (Being Good Friday.) I went to the old church, where Mr. Clayton read prayers; I think the most distinctly, solemnly, and gracefully, of any man I have ever heard; and the behaviour of the whole congregation was serious and solemn in every part of the service. But I was surprised to see such a change in the greater part of them, as soon as ever the sacrament was over. They were then bowing, courtesying, and talking to each other, just as if they were going from aplay. On Sunday, Monday, and Tuesday, I spoke severally to each member of the society; and found reason, after the strictest search, to believe that there was not one disorderly walker therein. T. M gave me a full account of J. B 's renouncing all connection with me; adding, "On the 30th of December last, after he had said many bitter things of you to the congregation at Bolton, he spread out his arms and cried, ' Popery! Popery! Popery! I have not been in connection with him these three years, neither will I be any more.' And the same thing he said to all the stewards, at the quarterly meeting on New Year's Day." Fri. April 3. I rode to Bank House, near Rochdale, where T. Mitchell gave me the following account :

" On Sunday, August 7, last, I preached at Wrangle, at five in the morning, as usual About six two constables came, and carried me to a public house, where 1 was kept till near four in the afternoon. Then one ot them said, he would go and ask the minister, whether they might not let me go. Upon his return, they brought me out to a large mob, who carried me, and threw me into a standing water; and as often as I tried to come out, they pitched me in again. At last some of them said, I should come out, and kept the others off, till I got up the bank. I found myself very happy all the time; for I knew I was in the Lord's hand. I got back to the house where I lodged, and went to bed. But in less than an hour the mob came again, broke open the doors of the house and the chamber, and dragged me away with them. They carried me toa great April, 1752. REY. J. WESLEY'S JOURNAL. 529 pond, which was railed round, being ten or twelve foot deep. Then four men took me up by my legs and arms. felt the flesh shrink a little at first ; but it was soon over, and I did not care whether I lived or died ; just as pleased the Lord. They swung me backward and forward two or three times, and then threw me as far as they could into the water. The fall took away my senses, so that I felt nothing more. But some that did not care to have me drowned, when I came above water, catching hold of my clothes with a long pole, pulled me out. I lay senseless for some time. When I came to myself, I saw many people about me: one of them helped me up, and bade me go with him. He brought me toa little house, and put me te bed; but I had not laid long, before the mob came again, pulled me out of bed, and drove me before them, almost naked, to the end of the parish, where they left me. I made shift to get on to a place three miles off, where I got to bed again and slept in peace."

In the evening I preached at Sheffield, in the shell of the new house. All is peace here now, since the trial at York, at which the magistrates were sentenced to rebuild the house which the mob had pulled down. Surely the magistrate has been the minister of God to us for good! I went to B » whence the vicar, Mr. Drake, had sent a messenger on purpose to desire he might see me. I found him in deep distress for the loss of his wife, mixed with strong desires after God. Hearing I was going to preach at Rotherham, he offered to go with me. He seemed to stagger at nothing; though as yet his understanding is not opened. O that he may not rest till it is ! I rode on toward Epworth. But I was nigh shipwrecked in sight of the port. Attempting to ride over the common the nearest way, my mare was quickly imbogged. But being lively and strong, she made a shift to get out, and I was glad to go round by Torne Bank. I walked over to Burnham. I had no thought of preachang there, doubting if my strength would allow of preaching always thrice a day, as I had done most days since I came from Evesham. But finding a house full of people, I could not refrain. Still the more use my strength, the more I have. I am often much tired the first 'time I preach in a day; alittle the second time; but after the third or fourth, I rarely feel either weakness or weariness. I called on the gentleman who told me he was " sinn1 enough," when I preached first at Epworth on my father's tomb; and 'was agreeably surprised, to find him strong in faith, though exceeding weak in body. For some years, he told me, he had been rejoicing in 'God, without either doubt or fear ; and was now waiting for the welcome lhour, when he should "depart and be with Christ." S. I preached at Belton, and felt an uncommon degree of the presence of God among a handful of poor, despised people. O how precious is the least of these in His sight, who bought them with his own blood!

Sun. May 3. We had the best dressed congregation that ever I saw in this place. I spoke very plain; yet all were patient, and looked as if they understood what was said. I rode to Sunderland, where I found one of the liveliest societies in the north of England. This is the effect of their being so much " under the law," as to scruple, one and all, the buying even milk on a Sunday. The house hardly contained the people at five the next morning. At eight and at twelve I preached in the street, none opposing or interrupting. About four I began at Newcastle, near the Keelmen's Hospital. It was just as I expected.' Many who had turned back from the holy commandment once delivered to them, flocked together, and seemed convinced that God was still ready to return, and leave a blessing behind him. Afier preaching at Morpeth in my way, though with little present effect, I rode on to Alnwick, and preached at the Cross, to a far more numerous and more serious congregation. I rode to Berwick; and, after preaching, desired all who had been of the society to meet me. I spoke to seventeen, who were thoroughly willing to unite again; and (what was remarkable) all of them still retained a sense of the pardoning love of God; although they were convinced they had suffered great loss by a famine of the word. At five the soldiers made a considerable part of the congregation. At noon they came again in troops. One of them, T W , came last year from the Highlands, and went through Westmoreland to beat up for recruits. He had been earnestly warned, before he left Scotland, on no account to go near the Methodists. But in Kendal he lighted on two or three ; from which time they were not one day asunder. It was not long before God clearly assured him of his pardoning love. A fortnight after, he was ordered to follow the regiment to Berwick; where he is continually exhorting his comrades to be " good soldiers of Jesus, Christ :" and many already have listed under his banner.

I was able to preach again in the morning. One of our friends, who was master of a ship, purposing to set sail on Thursday, 4, for Dublin, I knew not but it would be well to go over with him, supposing the wind should turn fair. It did turn fair that very morning ; but being suddenly called on board, he sailed without us. In about six hours the wind turned foul. So I suppose he came back the next morning. In the afternoon we rode to Mr. Blencowe's, about fifteen miles from Whitehaven. We took a walk in the evening to a little town called Drig, about a mile from his house, where I preached to a small company of plain, serious people. But I fear they understood very little of what they heard. I went on with Mr. Milner, to Ulverstone. Here a very convenient place for preaching was offered. But few people had any desire to hear. So I went quietly back to my inn. We reached Chipping, and were immediately informed, that several tnere were consulting together, how to hinder me from preaching. Mr. Milner, hearing they were met at the next house, went thither, and brought them all with him, who were the churchwardens and three or four persons more. I spent about a quarter of an hour with them, in calm and friendly debate ; and they went away much cooler than they came. Sun. '7. Understanding some designed to go out of church when I vent into the pulpit, I thought it would be better for them to go out en Aa a 536 REV. J. WESLEY'S JOURNAL. June, 1752 sooner; and to read prayers as well as preach. Such a congregation was present, as I believe was never seen there before ; and a solemn awe seemed to rest on the whole congregation, from the beginning of the service to the end. I preached in the afternoon on the conclusion of the Second lesson, "God was in Christ, reconciling the world unto himself." The people were all attention. Surely there is no counsel or strength against the Lord. :

His pard'ning voice I hear, He owns me for his child, can no longer fear. One asking her how she did, she said, "I long to be with Him whom my soul loveth." On Friday and Saturday, being extremely weak, she spake very little. On Sunday morning she said, "So the Lord hath 538 REV. J. WESLEY'S JOURNAL. June, 1752. brought us to another Sapper: 'Vouchsafe, O Lord, to keep us this day without sin.'" She then partly sung, and partly repeated, that hymn, O when shall I sweetly remove, O when shall I enter my rest! Return to the Sion above, The mother of spirits distress'd. She then said, "Who is in the house? O, I do not love the staying at home on a Sunday! Desire them all to go to church. When I was most diligent in going to church, I always found the greatest blessings." At night she said, "Swelled legs! Fora little time: there will be no swelled legs in heaven." About fiveon Monday morning, March 23, her husband asked, "Do you know me?" She said, " Yes, I do ;" and putting her arm round his neck, quickly began to slumber. Waking soon after, she said, "JT must make 'haste, and dress myself for the Bridegroom." She then dozed afresh; but waking in a few minutes, said, " I am going to Christ;" and fell asleep. I rode to Chester, and preached at six, in the accustomed place, a little without the gates, near St. John's church. One single man, a poor alehouse keeper, seemed disgusted, spoke a harmless word, and ran away with all speed. All the rest behaved with the utmost seriousness, while I declared "the grace of our Lord Jesus Christ."

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

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

Here I learned from her husband, that Rose Longworth found peace with God in June, 1749. This she never lost, and often rejoiced with joy unspeakable. From that time she was always remarkably serious, and walked closely with God. About Easter, 1751, she found a great decav of her bodily strength; but of this she never complained, being only concerned, lest her soul should suffer loss. In July following, she was re moved into the country, but still continued walking in the light. Toward the latter end of the month, apprehending her time was short, she desired to return to Athlone. On Saturday, the 21st, she returned, extremely weak, but continually praising God; and all the following week expressing a strong "desire to depart, and be with Christ." Mr. administered the sacrament to her on Sunday. She could speak little, but said she had no doubt of her salvation. He was deeply affected, and said he believed her. but could scarce speak for tears. When Journal I, 35 r VES Aan ee I ; rt 542 REV. J. WESLEY'S JOURNAL. Sept. 1752 she could not be heard, she had her eyes constantly fixed upward, anc her lips moving. In the afternoon she fainted away. Coming to herself, she said, " Ah! I was disappointed; I thought I had escaped." She then prayed for her husband, for her parents, for the society, the Church, and the whole world. Fainting again, and coming to herself, she cried out, "See my Redeemer! See my Redeemer! See how his blood streams! I see the Lamb in glory. Isee the Lamb in glory. Fare ye well. God be with you. Fare ye well." She then ceased to speak, and went to God.

I rode to Cork once more, and was very fully employed all the day. The next morning we returned to Cove, and about noon got out of the harbour. We immediately found the effects of the late storm, the sea still boiling like a pot. 'The moon set about eight, but the northern lights abundantly supplied her place. Soon after, God smoothed the face of the deep, and gave us a small, fair wind. I read over Pascal's " Thoughts." What could possibly induce such a creature as Voltaire to give such an author as this a good word; unless it was, that he once wrote a satire? And so his being a satirist might atone even for his being a Christian. About seven we sailed into Kingroad, and happily concluded our little voyage. I now rested a week at Bristol and Kingswood, preaching only morning and evening. Having heard grievous complaints of the society in Kings- 'wood, as if there were many disorderly walkers therein, I made a particular inquiry ; and I found there was one member who drank too much in January or February last. But I could not find one who at this time lived in any outward sin whatever. When shall we be aware of the accuser of the brethren? How long shall we be ignorant of his devices ; and suffer him, by these loose, indeterminate accusations, to make our minds evil affected toward each other ? I rode to Wick, and rejoiced over a people who have run well from the beginning. 'The person at whose house I preached, was supposed to be at the point of death. But ease or pain, life or death, was welcome to her.. She desired indeed "to depart, and to be with Christ ;" but it was with perfect resignation ; her will being swallowed up in the will of Him whom her soul loved.

and stayed about two hours. When he came down, she stared upon him, and said, What is the matter now? What is come to you? You do not look as you did." He answered, "No; for I have found the Lord." And from that hour he has endeavoured to walk worthy of God, who has again called him "to his kingdom and glory." We had our first watch-night at Snowsfields. Scarce any went away till between twelve and one. How is it, that never any one, in England or Ireland, has been hurt for all these years in going to all parts at the dead of night? Are not the hairs of our head all numbered ? I advised one who had been troubled many years with a stubborn paralytic disorder, to try a new remedy. Accordingly, she was electrified, and found immediate help. By the same means I have known two persons cured of an inveterate pain in the stomach; and another of a pain in his side, which he had had ever since he was a child. Nevertheless, who can wonder that many gentlemen of the faculty, as well as their good friends, the apothecaries, decry a medicine so shockingly cheap and easy, as much as they do quicksilver and tar water ? A solemn awe spread over the whole congregation, while I was explaining at West-street the parable of the ten virgins : more especially those who knew they had not " oil in their lamps." Sat. February 3. I visited one in the Marshalsea prison ; a nursery of all manner of wickedness. O shame to man, that there should be such a place, such a picture of hell upon earth! And shame to those who bear the name of Christ, that there should need any prison at all in Christendom! A proposal was made for devolving all temporal business, books and all, entirely on the stewards; so that I might have no care upon me (in London, at least) but that of the souls committed to my charge. O when shall it once be! From this day? In me mora non erit ulla. 'There shall be no delay on my part.

I had designed to preach at the same place; but the rain made it impracticable. So Mr. G. desired me to preach in his church ; where I began between seven and eight. Surely with God nothing is impossible! Who would have believed, five-and-twenty years ago, either thatthe minister would have desired it, or that I should have consented to preach in a Scotch kirk? We had a far larger congregation, at four in the afternoon, than the church could have contained. At seven Mr. G. preached another plain, home, affectionate sermon. Has not God still a favour for this city? It was long eminent for serious religion ; and he is able to repair what is now decayed, and to build up the waste places. I had designed to ride to Edinburgh; but at the desire of many, I deferred my journey till Monday. Here was now an open and effectual door, and not many adversaries. I could hear of none but a poor seceder; who went up and down, and took much pains. But he did not see much 'fruit of his labour; the people would come and hear for themselves, both in the morning, when I explained, (without touching the controversy,) " Who shall lay any thing to the charge of God's elect"? and in the afternoon, when I enforced, " Seek ye the Lord while he may be found." It rained much: nevertheless, upward (I suppose) of a thousand people stayed with all willingness, wnile I explained and applied, This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent." I was desired to preach afterward at the prison; which I did, about nine o'clock. All the felons, as well as debtors, behaved with such reverence as I never saw at any prison 552 REV. J. WESLEY'S JOURNAL. May, 1753..

I reached Cardiff. Finding I had all here to begin anew, I set out as at first, by preaching in the Castle yard, on, " Lord, are there few that be saved?" I afterward met what was once a society; and in the morning spoke severally to a few who were still desirous to join together, and build up, not devour, one another. I preached in the evening at Fonmon; and on Thursday, 30, spake to many at Cardiff, who were resolved to set out once more in the Bible way, and strengthen each other's hands in God. We had a pleasant ride, anda ready passage ; so that we reached Bristol in the afternoon. I preached 'in the evening over the remains of Mary Henley, a good soldier of Jesus Christ, who died rejoicing in his love the same day I set out for Cardiff. Mon. September 3. I began visiting the little societies in Somersetshire and Wiltshire. This evening I preached at Shepton Mallet, and found much life among the poor, plain people. It was not so at Oakhill, the next day, where many once alive have drawn back to perdition. But at Coleford, in the evening, I found many living souls, though joined with some who did not adorn the Gospel. I rode over to Kingswood, a little town near Wotton-underEdge. Some weeks since W. S was invited to preach at Wotton; which he did once, in great peace. But the next time he went, the mob was so turbulent, that he could not finish his sermon: upon which one desired him to come to Kingswood; which he did; and many people heard him gladly. Soon after I came in, a multitude of people was gathered from all parts. A large congregation was there at five in the morning, and a larger than ever in the evening. The next morning I accepted of Mr. B 's offer; and, after reading prayers, preached at the church. All the people expressed huge good will; but none appeared to be deeply affected. At half an hour after twelve I preached in the street, at Wickwar, about four miles from Kingswood ; where there has been a small society for some years; many of whom can rejoice in God. The rest of the audience gave a civil attention and seemed little pleased or displeased at the matter.

We rode easily to Taunton. After we had rested a while, one desired me to step to his father, who was dying of a consumption. He had been always a very honest, moral man; but now found, this was not the one thing needful, and appeared earnestly desirous of knowing Christ, and the power of his resurrection. A little before twelve we set out from Taunton. The sun shone exceeding hot, so that I was almost worn out when we called at the house of a friend on Maiden Down. But after a little rest, my strength returned; and I went on, not much tired, to Tiverton. We took horse early, and rode to Oakhampton. Our landlord here informed us, he was upwards of ninety ; yet had not lost either his sight, hearing, or teeth. Nor had he found that for which he was born. Indeed, he did not seem to have any more thought about it, than a child of six years old. We could not but observe, that although the sky appeared continually between the clouds, which drove to and fro, yet the sun scarce shone upon us for six minutes together, from six in the morning to six in the evening. Soon after six I preached at Launceston, and met the society. At noon I preached at the Town Hall, to a very wild, yet civil congregation. At two, the stewards, not only from the upper part of Cornwall, but several from the western societies, met. At six I preached in the Town Hall again; and for the sake of this hour only, Oct. 1754. REV. J. WESLEY'S JOURNAL. t 571 (had no other end been answered,) I should have thought all the labour of my journey well bestowed. I rode to Plymouth Dock, and preached in the room lately built. But though it was three or four times as large as the old, it would not contain the congregation. Is the time come, when even this barren soil shall bring forth " fruits of righteousness?" Sat. '7. I set out at three, reached Collumpton by six in the evening, and, after half an hour's rest, was enabled to preach in the little meadow, without any faintness or weariness.

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

I desired as many of our brethren as could, to observe Wednesday, the 10th, as a day of fasting and prayer. Just as we were praying for him, (we were afterward informed,) he left off raving, and broke out, " Lord, how long? Wilt thou hide thy face for ever? All my bones are broken. 'Thy wrath lieth heavy upon me: I am in the lowest darkness, and in the deep. But the Lord will hear: he will rebuke thee, thou unclean spirit: he will deliver me out of thy hands." Many such expressions he uttered for about half an hour, and then raved again. He was more outrageous than ever. But while we were praying for him in the evening, he sunk down into a sound sleep, which continued for ten hours; nor was he furious any more, although the time of deliverance was not come. I preached once more at St. Just, on the first stone of their new society house. In the evening, as we rode to Camborne, John Pearce, of Redruth, was mentioning a remarkable incident : While he lived at Helstone, as their class was meeting one evening, one of them cried, with an uncommon tone, '" We will not stay here : we will go to" such a house, which was in a quite different part of the town. They all rose immediately, and went; though neither they nor she knew why. Presently after they were gone, a spark fell into a barrel of gunpowder, which was in the next room, and blew up the house. So did God preserve those who trusted in him, and prevent the blasphemy of the multitude.

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

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

We had a solemn watch-night at Zoar. Being much importuned thereto, I wrote "Serious Thoughts on the Earthquake at Lisbon ;" directed, not as I designed at first, to the small vulgar, but the great; to the learned, rich, and honourable Heathens, commonly called Christians. Tues. December 2. I received a remarkable letter, part of which I have here subjoined : "Tt may seem strange, sir, that 1, whom you have no personal knowledge of, should write with the freedom I am now going to take. But, I trust, you desire as much to instruct, as I to be instructed. I have long laboured under a disease, which comes the nearest to that which is named skepticism. I rejoice at one time in the belief, that the religion of my country is true: but how transient my joy! While my busy imagination ranges through nature, books, and men, I often drop into that horrible pit of Deism, and in vain bemoan my fall. The two main springs, which alternately move my soul to these opposite opinions, are, first, Can it be that the great God of the boundless universe containing many thousaud §92 REV. J. WESLEY'S JOURNAL. , Dec. 1755. better worlds than this, should become incarnate here, and die on a piece of wood? There I lose my belief of Christianity. " But on the other hand I think, Well, let me examine the fitness of - things which Deism boasts of. And certain it is, I discern nothing bu. _ beauty and wisdom in the inanimate parts of the creation. But how is the animate side of nature? It shocks me with powerful cruelty, and bleeding innocence. JI cannot call the earth, (as Fontenelle does,) ' A great rolling globe, covered over with focls;' but rather, a great rolling globe. covered over with slaughter houses ; where few beings can escape but those of the butcher kind, the lion, wolf, or tiger. And as to man himself, he is undoubtedly the supreme lord, nay the uncontrollable tyrant, of this globe. Yet, survey him in a state of Deism, and I must pronounce him a very oor creature: he is then a kind of jack-catch, an executioner-general.

Fri. February 6. The fast day was a glorious day ; such as London has scarce seen since the Restoration. Every church in the city was more than full; and a solemn seriousness sat on every face. Surely God heareth the prayer ; and there will yet be a lengthening of our tranquillity. Even the Jews observed this day with a peculiar solemnity. The form of prayer which was used in their synagogue, began, " Come, and let us return unto the Lord; for he hath torn and he will heal us;" _ and concluded with those remarkable words, "Incline the heart of our sovereign lord King George, as well as the hearts of his lords and counsellors, to use us kindly, and all our brethren, the children of israel; that in his days and in our days we may see the restoration of Judah, and that Israel may dwell in safety, and the Redeemer may come to Zion. May it be thy will! And we all say, Amen." I paid another visit to Canterbury, but came in too late to preach. Abundance of soldiers and many officers came to the preaching. And surely the fear and the love of God will prepare them either for death or victory. I dined with Colonel , who said, " No men fight like those who fear God: I had rather command five hundred such, than any regiment in his majesty's army." I had so severe a cold, that I could hardly speak to be heard. However, I preached, morning and evening, as I could, and the next day returned to London. Jon. March 1. I set out for Bristol. Some time after, I received the copy of another letter, dated March 2, from the Rev. Mr. Davies in Virginia, part of which I have subjoined : - "When the books arrived, I gave public notice after sermon, and desired such negroes as could read, and such white people as would make good use of them, and were not able to buy, to come to my house. For some time after the poor slaves, whenever they could get an hour's 596 REV. J. WESLEY'S JOURNAL. March, 1756.

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

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

One of the Germans stumbled in while I was expounding, "Is Christ the minister of sin?" For a time she seemed greatly diverted; but the application spoiled her mirth: she soon hung down her head, and felé the difference between the chaff and the wheat. I set out for Cork, purposing to see as many societies as I could in my way. In the afternoon I came to Edinderry, where the little society have built a commodious preaching house. I had designed to preach abroad; but the keen north wind drove us into the house. The congregation (though they had no previous notice) filled it from end to end; but some of them found it too hot, and hurried out, while I applied, "Ye must be born again." About this time I received the following letter : " REVEREND Sir, I once, through the influence of those about me, was ready to join the common cry against you, not knowing what I did: but sinve, by hearing your discourses, with some of Mr. Walsh's, and by reading your Sermons and Appeals, I have learned a better lesson. 1! have learned that true Christianity consists, not in a set of opinions, or of forms and ceremonies, but in holiness of heart and life, in a thorough imitation of our Divine Master. And this I take to be the doctrine of the Church of England; nor do IL apprehend you differ from her at all in doctrine. And I am grieved to know you have too much cause to differ from April, 1756. REV. J. WESLEY'S JOURNAL. oul

many of her present clergy. Why then should I cavil at you for feeding those sheep that are starved by their own shepherds?' for endeavouring to recover them from that stupid lethargy and open wickedness which in volve the generality of mankind? This is your happiness: would to God -t could be mine! I have often had a strong desire for it; and would now gladly dedicate my life to it, if my poor abilities and mean education, together with the twenty-third Article of our Church, did not crush the thought. However, as I do not see you vary from the doctrine of the Church, I should not scruple to join with you. My chief motives (beside that strong desire) are, First, I reflect, there is scarce a situation in life, at least in the trading world, without its attendant frauds or vices, which are now scarce separable from it. Secondly, I am at present of no use in society ; so that on account of any advantage that now accrues from me to the public, I need not scruple giving myself to my darling employment Thirdly, I am convinced a man may instruct and reform himself by instructing and reforming others. But may I attempt this otherwise than by the ordinary method of admitting labourers into the Lord's vineyard? Your thoughts on this subject would be received as a singular favour; for which I shall impatiently wait, who am, " Reverend sir, Your affectionate and ready servant." I rode to Tullamore ; where one of the society, Edward Willis, gave me a very surprising account of himself. He said:

In the evening I preached in the new house, at Cork, very near as large as that in Dublin; and far better finished in every respect, though at four hundred pounds less expense. Walking up the Red House Walk, (which runs between two rows of meadows, with the river winding through them, and a chain of fruitful hills on the right hand and on the left,) I saw the plain reason why strangers usually complain of the unwholesomeness of the water in Cork. Many women were filling vessels with river water (which is that commonly used in the city for tea and most other purposes) when the tide was at the height. Now, although this is not salt, yet it cannot but affect both the stomach and bowels of tender persons. I preached in the evening on, " Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness :" while I was speaking, a gentleman in the gallery cried out with a loud voice, and swore to it, "I am of the Church: I stand up for the Church: I will shed my blood for the Church." But finding none to contradict him, he sat down, and I finished my discourse. One came in a great consternation to inform us, Captain F. (the gentleman who spoke) was raising a mob against the evening. This report spread up and down, and greatly increased the evening congregation. But no mob appeared, nor was there any disturbance, but such a blessing as we have seldom found: I suppose, in answer to the prayers of many, who had been earnestly crying unto God. On Sunday last I was desired by one to call on her dying father, though she said he was speechless and senseless. But as soon as I spoke, he appeared sensible: while we prayed, he recovered his speech. The next day he was able to walk abroad, but continued deeply serious. On Friday, 21, his illness returned, and he lay down and died in peace.

""May 7. Four in the morning. Jam just come from witnessing the last sighs of one dear to you, to me, and to all that knew him. Mr. Wardrobe died last night. He was seized on Sabbath last, just as he was going to the kirk, with a most violent colic, which terminated in a mortification of his bowels. The circumstances of his death are worthy to be recorded. With what pleasure he received the message, and went off in al the triumph of a conqueror; crying out, My warfare is accomplished: I have fought the good fight: my victory is completed. Crowns of grace shall adorn this head, (taking off his cap,) and palms be put into these hands. Yet a little while, and I shall sing for ever. I know that my Redeemer liveth. When he was within a few moments of his last, he gave me his hand, and a little after said, JVow, lettest thou thy servant depart in peace ; for mine eyes have seen thy salvation. Were I to repeat half what he spoke, I should write you three hours. It shall suffice at this time to say, that as he lived the life, so he died the death, of a Christian. We weep not for him; we weep for ourselves. I wish we may know how to improve this awful judgment, so as to be also ready, not knowing when our Lord cometh.' " Mr. Adams, minister of Falkirk, writes thus :

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

well of the water of life, that I may begin the song before I go off to the Church triumphant! I go forth in thy name, making mention of thy righteousness, even thine only. I die at the feet of mercy.' Then, stretching out bis arms, he put his hand upon his head, and with the most serene and steady, majestic eye Ii ever saw, looking upward, he said, 'Crowns of grace, crowns of grace, and palms in their hands! O Lord God of truth, into thy hands I commend my spirit After an unexpected revival, he said, 'O, I fear his tarrying, lest the prospect become more dark. I sometimes fear he may spare me to live, and be less faithful than he has helped me to be hitherto.' He says to me, ' You that are ministers, bear a proper testimony against the professors of this age, who have a form of godliness without the power.' Observing some of his people about his bed, he said, 'May I have some seals among you! O where wilt the ungodly and sinners of Bathgate appear? Labour all to be in Christ.' 'Then he stretched out his hand to several, and said, ' Farewell, farewell, farewell! And now, O Lord, what wait I for? My hope is in thee!' Once or twice he said, ' Let me be laid across the bed to expire, where I have sometimes prayed, and sometimes meditated with pleasure. He éxpressed his grateful sense of the assiduous care which Mr. Wardrobe, of 'Cult, had taken of him; and on his replying, 'Too much could not be done for so valuable a life,' he said, 'O speak not so, or you will provoke God! Glory be to God, that I have ever had any regard paid me, for Christ's sake!' I am greatly sunk under the event. O help me, by your prayers, to get the proper submission and improvement !" Thur. June 3. I received a remarkable letter from a clergyman, with whom I had been a day or two before. Part of it ran thus : "J had the following account from the gentlewoman herself, a person of piety and veracity. She is now the wife of Mr. J B , silversmith, in Cork:

"« About thirty years ago I was addressed by way of marriage, by Mr. Richard Mercier, then a volunteer in the army. The young gentleman was quartered at that time in Charleville, where my father lived, who approved of his addresses, and directed me to look upon him as my future husband. When the regiment left the town, he promised to return in two months, and marry me. From Charleville he went to Dublin; thence to his father's, and from thence to England ; where, his father having bought him a cornetcy of horse, he purchased many ornaments for the wedding; and, returning to Ireland, let us know that he would be at our house in Charleville in a few days. On this the family was busied to prepare for his reception, and the ensuing marriage; when one night, my sister Molly and I being asleep in our bed, I was awakened by the sudden opening of the side curtain, and, starting up, saw Mr. Mercier standing by the bed side. He was wrapt up in a loose sheet, and had a napkin, folded like a night cap, on his head. He looked at me very earnestly, and, lifting up the napkin, which much shaded his face, showed me the left side of his head, all bloody and covered with his brains. The room meantime was quite light. My terror was excessive, which was still increased by his stooping over the bed, and embracing me in hisarms. My cries alarmed the whole family, who came crowding into the room. Upon their entrance, he gentiy withdrew his arms, and ascended as it were through the ceiling. I continued for some time in strong fits. When I could speak, I told them what I had seen. One of them, a day or two after, going to the postmaster for letters, found him reading the news papers, in which was an account, that Cornet Mercier, going into Christ Church belfry, in Dublin, just after the bells had been ringing, and standing under the bells, one of them, which was turned bottom upward, suddenly turning again, struck one side of his head, and killed him on Journal I. 39 Sie a RL . 4 y CF aj A x tA ' 606 REV. J. WESLEY'S JOURNAL. June, 1756

the spot. On further inquiry, we found he was struck on the left side of his head.' " I gave my last exhortation to the society in Cork, and setting out early on Monday, 7, in the evening, came to Limerick. The account which one of our sisters gave of Ann Beauchamp was as follows : August 18, 1753. I went to see Ann Beauchamp, who had been ill for about a week. I asked her, in what state she found her soul. She answered "T am quite happy. I know that my Redeemer liveth, and has taken away all my sins. And my heart is comforted with the presence of God: I long to die, that I may be with him." I asked, "But are you resigned, either to live or die, as he shall see fit?" She answered, "I cannot say, I am willing to live: it would go hard with me to live now. Pray that the Lord may perfect his work of sanctification in my soul." Being asked, if she could freely part with all her friends, she said, "Yes: and as to my children, I have cast them upon the Lord. I know he will take care of them; and I give them freely up to him, without one anxious thought." She then prayed for her friends and acquaintance one by one, and afterward, fervently and with tears, for each person in her band: then for Mr. John Wesley, desiring she might be found at his feet in the day of the Lord. Soon after she called her mother, desired forgiveness for any thing wherein she had ignorantly offended her, and exhorted her not to grieve ; adding, " God will comfort you, and give you strength to bear your trial. It is your loss, but it is my everlasting gain; and I am going but a little before you." She then prayed over her, and kissing her, took her leave. In the same manner she took leave of all about her, exhorting, praying for, and kissing them, one by one: afterward she called for, and took her leave of, her servants.

Seeing one of her neighbours in the room, she called her, and said, ''O Mary, you are old in years, and old in sin. The Lord has borne long with you, and you know not the day or the hour when he will call you. Iam young, and he is calling me away ; and what should I do without an interest in Christ? Was my work now to do, it would never be done: but, blessed be God, it is not. JI know the Lord hath washed me from my sins in his own blood, and is preparing me for himself. O fly from the wrath to come, and never rest till you rest in the wounds of Jesus! I am almost spent: but had I strength, I could exhort you all till morning." To another she said, "'' Martha, Martha! thou art careful and troubled about many things; but one thing is needful;' and this one thing you have neglected. O seek God, and he will supply all your wants. It is time for you to begin: your glass is almost run; and what will all your toil profit when you come to be asl am now? Find time for this, whatever goes undone. My neighbours used to wonder how I could find time, and think me foolish for spending it so; but now I know it was not foolishness. Soon I shall receive an exceeding great reward. "Perhaps some of you will say you was never called. Then remember, I call you now. I exhort every one of you to 'seek the Lord while he may be found.' Think not to make excuses in that day: God will have his witnesses; and I shall appear as a witness against you. If you repent not, these my dying words will rise up in judgment against you." To her she said, "I forgive you all that you have done against me; and I have prayed the Lord to forgive you: return to him now, and he will receive you; for he desires not the death of a sinner. I am a witness of this ; for he has forgiven all my sins. O! I want strength to sing his praise! But I am going where I shall sing his praise for ever." Then calling for her husband, she said, '"' My dear, God has given you

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

The rector, with his curate, called upon me; candidly proposed their objections, and spent about two hours in free, serious, friendly conversation. How much evil might be prevented or removed, would other clergymen follow their example! I rode in the afternoon to Belfast, the largest town in Ulster. Some think it contains near as many people as Limerick: it is far cleaner and pleasanter. At seven I preached in the market house to as large a congregation as at Lisburn; and to near the same number in the morning. But some of them did not stay till I concluded. They went away in haste when I showed, how " Christ crucified" is 'to the Greeks foolishness." Hence we rode along the shore to Carrickfergus, said to be the most ancient town in Ulster. The walls are still, as it were, standing ; "and the castle built upon a rock. But it is little more than a heap of ruins, with eight or nine old, dismounted, rusty cannon. What it was in the reign of its founder, King Fergus, does not much concern us to know. I preached in the session house at seven, to most of the inhabitants of the town. But Satan had prepared one of his instruments, when I had done, to catch the seed out of their hearts. A poor enthusiast began a dull, pointless harangue, about hirelings and false prophets. But the door keeper crying out, "I am going to lock the doors," cut his discourse short. I preached at nine in the upper court house, which was considerably larger than the other. James Rely began his bad work again, as soon as had done speaking ; but I walked quietly away ; as did also the congregation. At eleven I went to church, to the surprise of many, and heard a lively, useful sermon. After dinner one of our brethren asked if I was ready to go to the meeting. I told him, "J never go to a meeting." He seemed as much astonished as the old Scot, at Newcastle, who left us because we were mere Church of England men. We are so; although we condemn none who have been brought up in another way.

I read over Mr. Fry's "Case of Marriage between Near Relations, Considered." It is the best tract I ever read upon the subject: I suppose the best that is extant. And two points, I think, he has fully proved: 1. That many marriages, commonly supposed to be unlawful, are neither contrary to the law of nature, nor the revealed Law of God, nor the law of the land: 2. That ecclesiastical courts have no right to meddle with any case of this kind. I walked over to Bishop Bonner's, and preached to a large and serious congregation. I found some faintness, the sun being extremely hot ; but more in walking from thence to Westminster, where I preached at seven. In the night my old disorder returned, and gradually increased, in spite of all medicines. However, on Sunday and Monday it was so far suspended, that I abated nothing of my usual employment. I was considering, I had not yet asked help of the Great Physician; and I resolved to delay no longer. In that hour I felt a change. I slept sound that night, and was well the next day. Sun. October 3. My disorder returned as violent as ever: but I 'regarded it not while I was performing the service at Snowsfields in the morning, or afterward at Spitalfields ; till 1 went to the Lord's table in order to administer. A thought then came into my mind, " Why do I not apply to God in the beginning, rather than the end, of an illness ?"' 'I did so, and found immediate relief; so that I needed no further medi- cines. I wrote a second letter to the authors of the " Monthly Review ;" ingenious men, but no friends to the Godhead of Christ. Yet, upon further consideration, I judged it best to drop the controversy. it is enough that I have delivered my own soul: if they scorn, they alone shall bear it. I preached to a huge multitude in Moorfields, on, '' Why will ye die, O house of Israel?" It is field preaching which does the execution still: for usefulness there is none comparable to it.

' Blessed be God, who desireth not the death of a sinner! It pleased him not to cut off my son in his sins. He gave him time to repent; and not only so, but a heart to repent. He showed him his lost estate by nature; and that unless he was reconciled to God by his Son, and washed in his blood from all his sins, he could never be saved. After he was condemned at York for a robbery on the highway, I attended him in the condemned room; and, blessed be God, he enabled me to preach the everlasting Gospel to him. It was on Saturday he was condemned. It was on the Saturday following the Lord touched his heart. He then began to wrestle with God in prayer, and left not off till Sunday in the afternoon, when God, who is rich in mercy, applied the blood of his Son, and convinced him, he had forgiven him all his sins. He felt his soul at peace with God, and longed to depart and to be with Christ. The following week his peace increased daily, till, on Saturday, the day he was to die, he came out of the condemned room clothed in his shroud, and went into the cart. As he went on, the cheerfulness and composure of his countenance were amazing to all the spectators. At the place of execution, after he had spent some time in prayer, he rose up, took a cheerful leave of his friends, and said, ' Glory be to God for free grace!' His last words were, ' Lord Jesus, receive my soul.' " Part of the other letter, wrote by himself to his wife, was as follows: "My Dear, Righteous is the Lord, and just are his judgments !' His hand of justice cuts my life short, but his hand of mercy saves my soul. You, for one, are a witness of the course of life I led. Were it in my ower, I would gladly make amends to you and every one else that I

ave wronged. But seeing it is not, I hope that God and you, and every one else, will accept of my willing mind. In a few hours I shall be delivered out-of this miserable world. But, glory be to God, he has given repentance and remission of sins to me, the worst of sinners: he has taken away the sting of death, and I am prepared to meet my God. Let my example encourage every sinner to forsake sin, and come unto God through Jesus Christ. As a dying man I give you this advice : Give yourself wholly up to God. Pray to him, and never rest tll you have secured an interest in the blood of Christ. Live in his fear, and yeu (as well as I) shall die in his favour. So no more from " Your dying husband, " York Castle, Aug. 20. Ricuarp VaRLeEy." I began reading to our preachers the late bishop of Cork's excellent " Treatise on Human Understanding ;" in most points far clearer and more judicious than Mr. Locke's, as well as designed to 620 REV. J. WESLEY'S JOURNAL. Jane 1757. advance a better cause. Fi. 10. A person who was dying of a cancer in her breast, and deeply convinced of sin, sent a post chaise, in which I went-to her at Epsom. I left her on Satwrday. morning in strong hope she should not go hence till her eyes had seen His salvation. In my fragments of time, in the following week, I read Mr. Hanway's accurate " History of Shah Nadir, commonly called Kouli Khan :" a scourge of God indeed! A prodigy of valour and conduct, but an unparalleled monster of rapine and cruelty. Alexander the Great, yea, Nero, or Domitian, was an innocent in comparison of him. I buried the remains of Joseph Yarner, an Israelite indeed. The peace which filled his heart during his last hours, gave such a bloom to his very countenance, as remained after death, to the surprise of all who remembered the cloud that used to hang upon it.

At the request of the author, I took some pains in correcting an ingenious book, shortly to be published. But the more I consider them, the more I doubt of all systems of astronomy. I doubt whether we can certainly know either the distance or magnitude of any star in the firmament.' Else why do astronomers so immensely differ, even with regard to the distance of the sun from the earth? Some affirming it to be only three, others ninety, millions of miles! About this time the following note was given into my hand at Wapping : "John White, master-at-arms, aboard his majesty's ship Tartar, now at Plymouth, desires to return Almighty God thanks, for himself and all the ship's company, for their preservation in four different engagements they have had with four privateers which they have taken; particularly the last, wherein the enemy first boarded them. They cleared the deck, boarded in their turn, and took the ship, thirty of the enemy being killed, and fifty more wounded. Only two of our crew were wounded, wha, it is hoped, will recover." Calling on a friend, I found him just seized with all the symptoms of a pleurisy. I advised him to apply a brimstone plaster, and in a few hours he was perfectly well. Now, to what end should this patient have taken a heap of drugs, and lost twenty ounces of blood ? To what end? Why, to oblige the doctor and apothecary. Enough! Reason good! I preached at Deptford. Even this wilderness does at length " blossom and bud as the rose." Never was there such life in this little flock before, nor such an increase in the number of hearers. The following letter was wrote on Saturday, 28 : " REVEREND AND D=AR SIR, When I was at Freshford, on January 30, in the morning, I scrupled singing those words, Ye now afflicted are, And hated for his name, And in your bodies bear The tokens of the Lamb. thought I was not afflicted or hated for the name of Christ. But this scruple was soon removed. For at Bradford, in the evening, was pressed Journal I. 40 G22 0); REY. J. WESLEY'S JOURNAL. March, 1757

Mon. May 2. I preached at Warrington about noon, to a wild, staring people, (very few excepted,) who seemed just ripe for mischief. But the bridle was in their jaws. In the evening I preached at Manchester. I rode over to Hayfield, and preached at one in the church, to a congregation gathered from all parts. I inquired of John Johnson. concerning Miss Berresford. The sum of his account was this : " She was always ah innocent, sober young woman, having the form of godliness, till she was convinced of sin, and soon after justified. She was a pattern both of piety and industry. Notwithstanding her fortune and her sickliness, she was never unemployed; when she had no other work, working for the poor. And the whole tenor of her conversation was such, that it is stilla common saying, 'If Miss Berresford is not gone to heaven, nobody ever will.' "She had a vehement love to the word of God, and spared no pains in order to bear it. Frequently she would not go to bed all night, lest she should miss the morning preaching. She lost no opportunity of meeting with her brethren, to whom her heart was closely united: nor was she afraid or ashamed to own the poorest of them, wherever she met them, and whatever company she was in. The very sight of them occasioned a joy in her soul, which she neither could nor desired to hide. "When her weakness confined her to her room, she rejoiced with joy unspeakable : more especially when she was delivered from all her doubts concerning Christian perfection. Never was any one more athirst for this, for the whole mind that was in Christ. And she earnestly exhorted all her brethren, vehemently to press after it. "'The more her bodily strength decayed, the more she was strengthened in spirit. She called upon all that were with her, 'Help me to rejoice ; help me to praise God.' Having no fear, but a jealousy over herself, lest she should exceed in her desire to be with Christ.

" As soon as I came to Ashborne, she sent for me, and broke out, 'J am just at my journey's end. What a mercy, that I who have done so little for God, should be so soon taken up to him! O, I am full of the love of God! I dare not exercise my faith fully upon God: the glory of the Lord is so great, that I cannot bear it: Iam overwhelmed: my natural life is almost gone, with the brightness of his presence. Sometimes I am even forced to cry out, Lord, stay thy hand till I come into glory. I asked, May, 1757. REV. J. WESLEY'S JOURNAL. 627 "Have you lately felt any remains of sin in your' She said, 'I felt pride some weeks ago.' And it seems this was the last time. She added, 'I have now no will; the will of God is mine. I can bring my dearest friends before the Lord; and while I am praying for them, the glory of the Lord so overpowers me that I am lost, and adore in silence the God of heaven.' She cried out, 'Tell all from me, that perfection is attainable; and exhort all to press after it. What a blessing is it, that I have no weary hours; though I am confined to my bed night and day, and can take scarce any thing but water to refresh me, yet I am like a giant refreshed with wine.' ' Afterward she broke out, 'If I had lived in what the world calls pleasure, what a miserable creature should I have been now! What should I be if I had no God on my side? When the fire has made me bright, then I shall go to my God.' She prayed largely for all states of mankind: but particularly for the prosperity of the church; and for the society at Ashbourn, that God would continue and increase his work among them.

When she altered for death, she called for her mother and brothers, to each of whom she gave an earnest exhortation. Then she said, ' Now T have no more to do here; I am ready to die. Send to Mr. W., and tell him I am sorry I did not sooner believe the doctrine of perfect holiness. Blessed be God I now know it to be the truth! After greatly rejoicing in God, for two days more, she said one morning, 'I dreamed last night I heard a voice, Christ will come to-day for his bride. It is for me. He will come for me to-day.' And a few hours after, without one struggle, or sigh, or groan, she sweetly fell asleep." One who was intimately acquainted with her writes thus : "Glory be to God for the blessed privilege I enjoyed, of being with her, night and day, for a month before she died! When I went to her first, she had kept her bed some days, and was extremely weak. And yet she spoke considerably plainer, than ever I heard her in my life. She called as soon as I entered the room, ' My dear friend, give me your hand. Let us rejoice that my time is so near approaching. Do not mourn; you know it is what we expected.' I was soon brought to wish her safe on the happy shore. She said, 'This is true friendship. But how is it that I do not feel greater transports of love, now I am so near the time of seeing my Lord face to face? Indeed I am ashamed to approach him, before whom the angels veil their faces!' She often said, 'I take it asa fresh token of his love, that he sent you to me at this time.' Her pains were great; but she bore all with invincible patience and resignation, and often said, 'I find it good for me to be afflicted; in his time I shall come out throughly purified. Afterward she said, 'I experience more upon this bed of my own nothingness, and the free grace of God in Christ, than ever I did in ali my life. The best of my performances would be damnable without Christ.'

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

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

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

"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 :

" Thomas B., about three miles from Tyrrel's Pass, was at the point of death, by a violent rupture: while they were praying for him in the society, he was at once restored to perfect health. He continued in health for several years, and in.the knowledge and love of God: but no sooner - did he return to folly, than his disorder returned; and in some months it put an end to his life. He died-as stupid as an ox." I rode over the mountains to Huddersfield. A wilder people I never saw in England. The men, women, and children filled the street as we rode along, and appeared just ready to devour us. They were, however, tolerably quiet while I preached; only a few pieces of dirt were thrown, and the bell man came in the middle of the sermon, but was stopped by a gentleman of the town. I had almost done, when they began to ring the bells; so that it did us small disservice. How intolerable a thing is the Gospel of Christ to them who are resolved to serve the devil! " I preached, about one, at Wakefield, in a small meadow near the town. When I began the sun shone exceeding hot; but in a few minutes it was covered with clouds. The congregation was more quiet and serious than ever I saw there before. Almost as soon as I had done speaking, the sun broke out again. I finished Dr. Roger's " Essay on the Learning of the Ancients." I think he has clearly proved that they had microscopes and telescopes, and knew all that is valuable in the modern astronomy ; but, indeed, he has fully shown the whole frame of this to be quite uncertain, if not self contradictory. The latter end of the week I spent at Bradford.

We took horse early; and in three hours reached the kirk of Shots, where the landlord seemed to be unusually aflected by a few minutes' conversation; as did also the woman of the house where we dined. We came to Musselburg at five. I went to an inn, and sent for Mr. Bailiff Lindsey, whom I had seen several years ago. He came immediately, and desired me to make his house my home. At seven I preached in the Poor House, to a large and deeply-attentive congregation; but the number of people making the room extremely hot, I preached in the morning before the door. Speaking afterward to the members of the society, I was agreeably surprised to find more than two thirds knew in whom they had believed. And the tree was known by its fruits. The national shyness and stubbornness were gone, and they were as open and teachable as little children. At seven, five or six and forty of the fifty dragoons, and multitudes of the town's people, attended. Is the time come that even these wise Scots shall become fools for Christ's sake? I rode to Dunbar. Here also I found a little society ; most of them rejoicing in God their Saviour. At eleven I went out into the main strcet, and began speaking to a congregation of two men and two women. 'These were soon joined by above twenty little children, and not long after by a large number of young and old.' Ona sudden the sun broke out and shone full in my face; but in a few moments I felt it not. In the afternoon I rode to Berwick-upon-Tweed. They did not expect me till the next day: however, a congregation quickly assembled; and one as large, if not larger, at five in the morning. 5 oo , _ o ate ¥. Lays 634 REV. J. WESLEY'S JOURNAL. June, 1757. To-day " Douglas," the play which has made so much noise, was put into my hands. I was astonished to find, it is one of the finest tragedies I ever read. What pity, that a few lines were not left out ; and that it was ever acted at Edinburgh!

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

Sat. October 1. I preached at Launceston. I rode to Mary Week. A large congregation was gathered there, many of whom came seven or eight miles. 'The house stands in the midst of orchards and meadows, surrounded by gently-rising hills. I preached on the side of a meadow newly mown, to a deeply attentive people. I rode to Bideford ; but did not reach it till after five, the hour appointed for my preaching. So I began without delay, in an open part of the street, where we alighted. One man made a little noise at first ; but he was easily silenced: all the rest (a large number) quietly attended, though the wind was piercing cold, while I opened and applied, " God forbid that I should glory, save in the cross of our Lord Jesus Christ." Between twelve and one I reached North Moulton, and, finding the congregation ready, began immediately. There have been great tumults here since I saw them before ; hut God has now rebuked the storm. When the gentry would neither head nor pay the mob any more, the poor rabble were quiet as lambs. We rode on to Tiverton in the afternoon. On the three following days I saw as many of the societies asI could. We had heavy rain for some miles; then it cleared up, and we had a pleasant ride to Bristol. Irose at my usual hour; but the soreness and swelling of my face, occasioned by my taking cold on Saturday, made it impracticable for me to preach. In the evening I applied boiled nettles : they took away the pain in a moment ; and the swelling in a few hours. I began visiting the classes at Kingswood ; steady, but not zealous. It is impossible they should stand here long ; they must go on, or go back. About two I preached at Paulton; but no house could contain us: so that I was forced to stand in the open air, though the wind was very high and very cold. Thence we rode te the honest colliers at Coleford. These have the zeal which their bre- 'hren at Kingswood want; in consequence of which, they are the most qumerous, as well as the most lively, society in Sumersetshire.

" We have had four triumphant deaths lately, of three men and one woman. The woman was Hannah Richardson, of Brestfield. When Enoch Williams preached there, she was the bitterest persecutor in the town, and vowed, if ever he preached there again, she would help to stone him to death. But he never went to try. The only one of 'this way' in the town was Ruth Blacker. Against her she was violently enraged, till Ruth went to her house, reasoned the case, and at length persuaded her to yo to Dewsbury to hear Mr. Charles Wesley. That day God begot her by his word, so that she could never rest till she found Christ in her own heart: and for two years she has been a steady follower of him. By her zeal and circumspect walking many have been since stirred up to seek the Lord. As soon as she was taken ill, she began to praise God more than ever, for the work he had wrought in hersoul. She said, ' At first I thought I had no will, and that God's love was all that was in my heart: but when my little child gave a sudden shriek, I found my heart was not free; and it damped the love of God in my soul for two hours. But the Lord is come again, and now I am fully assured he does take up all the room in my heart. He has sanctified me throughout, body, soul, and spirit. JI am a witness for Jesus Christ, that he is a greater Saviour than Adam was a sinner. O watch and pray, and ye shall not be overcome in the hour of temptation! Keep close to your meetings, and the Lord will meet you. If you neglect these, or private prayer, you will become barren in your own souls, and the god of this world will get an advantage over you. But if you keep close to God and one another, you will find Jesus a Saviour to the uttermost, as I, the most unworthy of mankind, do.' For some time before she died, her prayer was turned into praise.

But if you keep close to God and one another, you will find Jesus a Saviour to the uttermost, as I, the most unworthy of mankind, do.' For some time before she died, her prayer was turned into praise. All her prayer then was, 'Thy will be done.' We have one by us that we think will hardly live till to-morrow, who is above seventy, and is as a shock of corn full ripe, crying out, 'Come, Lord Jesus!' In the Christmas week I rode down to Bristol; where, Sunday, January 1, 1758, we began the year with the great congregation at four, rejoicing and praising God. At the request of several of my friends, I wrote '" A letter toa Gentleman of Bristol ;" in order to guard them from seeking salvation by works on one hand, and Antinomianism on the other. From those who lean to either extreme, I shall have no thanks: but "wisdom is justified of her children." I rode to Kingswood, and rejoiced over the school, which is at length what I have so long wished it to be, a blessing to all that are therein, and an honour to the whole body of Methodists. I began a letter to Mr. Towgood, author of " The Dissenting Gentleman's Reasons ;" I think the most saucy and virulent satire on the Church of England, that ever my eyes beheld. How much rather would I write practically than controversially! But even this talent I dare not. bury in the earth. Having ended my business at Bristol, I rode to Newbury, and the next day to J.ondon Feb. 1758. . REV. J. WESLEY'S JOURNAL. 649 Now if it be the will of God, I should be glad of a little rest: if not, let me rejoice to be without it.

I was much concerned to see two gentlemen, who were close to me at St. Patrick's church, fall a talking together, in the most trifling manner, immediately after they had received the Lord's Supper. Indeed one who sat by could not but reprove them, whom I seconded in strong terms. And so far (at least) we gained ; they talked no more till the service was ended. I left Dublin. But our chaise horse tired before we had drove eight miles. So I went into another chaise, and reached Killcock between eleven and twelve. We were agreeably surprised to hear the maid of the inn singing one of our hymns, and to find that her mistress hud, the evening before, been at the preaching in Dublin. This accounted for the profound civility, with which all the servants behaved. About one I took horse, and rode on with Robert Swindells to Edinderry. On the road I read Mr. Walker's Account of the Siege of Londonderry," and the relation of that of Drogheda, by Dr. Bernard; a vain, childish, affected writer. Sir Henry Titchburn's account of that siege, is wrote in a strong and masculine manner, and is worthy to be joined with Mr. Walker's plain and clear account of that other amazing scene of providence. I read an account of the Irish rebellion wrote by Dr. Curry, a Papist, of Dublin, who labours to wash the Ethiop white by numberless falsehoods and prevarications. But he is treated according to his merit by Mr. Harris, in a tract entitled, "Fiction Unmasked." In the evening I preached under the castle wall, to a very numerous congregation, though some of the Quakers (so called) had laboured much to dissuade their people from coming ; and one peor man, lately reclaimed, by hearing our preachers, from a course of open, scandalous sin, they did persuade to stay at home. When he turns back to his vomit, who shall answer for his blood ?

As they have the Lord's Supper here but four times a year, I administered it in the evening to about sixty persons. Scarce one of them went empty away. Many were filled with consolation. TI set 'out at four, (the hour I had appointed,) on foot; the horse brought for me having neither bridle nor saddle. After a time, one galloped after me full speed, till, just as he overtook me, horse and man came down together The horse's knee spouted out blood, as if an artery had been cut; but on a sudden the blood stopped, nor did he bleed any more all the way to Aghrim. I found a few here, and left more, " striving to enter in at the strait gate." About eight I preached at Ahaskra, to a congregation of whom four fifths were Papists. Would to God the government would insure to all the Papists in the land, so much liberty of conscience, that none might hinder them from hearing the true word of God! Then, as they hear, so let them judge. In the evening I preached at Athlone. We had an excellent sermon at church on the intercession of Christ. In the afternoon abundance of Papists, as well as Protestants, were present on the Connaught side of the river, while I explained the joy that is "in heaven over one sinner that repenteth." Toward the close two or three eggs were thrown, and, not long after, two stones. One of them fell on a gentleman's servant, the other on a drummer, which so enraged the dragoons, (many of whom were in the congregation,) that as soon as I concluded, they run all ways to find the man that threw. The spirit they showed did much good, by striking a terror into the rabble. But I was glad they did not discover the offender. I believe his fright was punishment enough.

Zeal 1 Dead as I am, and cold my breast, Untouch'd by thee, celestial zeal, How shall I sing th' unwonted guest? How paint the joys I cannot feel? 2 Assist me thou, at whose command The heart exults, from earth set free! 'Tis thine to raise the drooping hand, Thine to confirm the feeble knee. 3 'Tis zeal must end this inward strife, Give me to know that warmth divine! Thro' all my verse, thro' all my life The active principle shall shine. 4 Where shall we find its high abode? To heav'n the sacred ray aspires, With ardent love embraces God, Parent and object of its fires. 5 There its peculiar influence known In breasts seraphic learns to glow; Yet darted from th' eternal throne, It sheds a chearing light below. 6 Thro' earth diffus'd, the active flame Intensely for God's glory burns, And always mindful whence it came, To heav'n in ev'ry wish returns. 7 Yet vain the fierce enthusiast's aim With this to sanctify his cause; To skreen beneath this awful name The persecuting sword he draws. 8 In vain the mad fanatick's dreams To this mysteriously pretend; On fancy built, his airy schemes Or slight the means, or drop the end. 9 Where zeal holds on its even course, Blind rage, and bigotry retires; Knowledge assists, not checks its force, And prudence guides, not damps its fires. 10 Resistless then it wins its way; Yet deigns in humble hearts to dwell: The humble hearts confess its sway, And pleas'd the strange expansion feel. 11 12 13 14 15 16 Page 15 Superior far to mortal things, In grateful extasy they own, (Such antedated heav'n it brings,) That zeal and happiness are one. Now vary'd deaths their terrors spread, Now threat'ning thousands rage in vain! Nor tortures can arrest its speed, Nor worlds its energy restrain. That energy, which quells the strong, Which cloaths with strength the abject weak, Looses the stamm'ring infant's tongue, And bids the sons of thunder speak. While zeal its heav'nly influence sheds, What light o'er Moses' visage plays! It wings th' immortal prophet's steeds, And brightens fervent Stephen's face. Come then, bright flame, my breast inspire; To me, to me be thou but giv'n, Like them I'll mount my car of fire, Or view from earth an op'ning heav'n. Come then, if mighty to redeem, Christ purchas'd thee with blood divine: Come, holy zeal! For thou thro' him, Jesus himself thro' thee is mine!

John 15:18, 19 1 Where has my slumb'ring spirit been, So late emerging into light? So imperceptible, within, The weight of this Egyptian night! 2 Where have they hid the WORLD so long, So late presented to my view? Wretch! Tho' myself increas'd the throng, Myself a part I never knew. 3 Secure beneath its shade I sat, To me were all its favours shown: I could not taste its scorn or hate; Alas, it ever lov'd its own! 2Titled by James 4:4 ("Know ye not that the friendship of the world is enmity with God") in the 4th edn. (1743) and 5th edn. (1756). 4 Jesus, if half discerning now, From thee I gain this glimm'ring light, Retouch my eyes, anoint them thou, And grant me to receive my sight. 5 O may I of thy grace obtain The world with other eyes to see: Its judgments false, its pleasures vain, Its friendship enmity with thee. 6 Delusive world, thy hour is past, The folly of thy wisdom shew! It cannot now retard my haste, I leave thee for the holy few. 7 No! Thou blind leader of the blind, I bow my neck to thee no more; I cast thy glories all behind, And slight thy smiles, and dare thy pow'r. 8 Excluded from my Saviour's pray'r, Stain'd, yet not hallow'd, with his blood, Shalt thou my fond affection share, Shalt thou divide my heart with God? 9 No! Tho' it rouze thy utmost rage, Eternal enmity I vow: Tho' hell with thine its pow'rs engage, Prepar'd I meet your onset now. 10 11 Load me with scorn, reproach and shame; My patient Master's portion give; As evil still cast out my name, Nor suffer such a wretch to live. Set to thy seal that I am his; Vile as my Lord I long to be: My hope, my crown, my glory this, Dying to conquer sin and thee!

Grace Before Meat - Another (Part I) 1 Enslav'd to sense, to pleasure prone, Fond of created good; Father, our helplessness we own, And trembling taste our food. 2 Trembling we taste: for ah! No more To thee the creatures lead; Chang'd they exert a fatal pow'r, And poison while they feed. 3 Cursed for the sake of wretched man, They now engross him whole, With pleasing force on earth detain, And sensualize his soul. 4 Grov'ling on earth we still must lie Till Christ the curse repeal; Till Christ descending from on high Infected nature heal. 5 Come then, our heav'nly Adam, come! Thy healing influence give; Hallow our food, reverse our doom, And bid us eat and live. 4Charles adapted stanzas 5-8 of this hymn for use in a later manuscript selection for his family: MS Family, 12-13. 6 The bondage of corruption break! For this our spirits groan; Thy only will we fain would seek; O save us from our own. 7 Turn the full stream of nature's tide: Let all our actions tend To thee their source; thy love the guide, Thy glory be the end. 8 Earth then a scale to heav'n shall be, Sense shall point out the road; The creatures then5 shall lead to thee, And all we taste be God!

Grace After Meat (Part I) 1 Being of beings, God of love, To thee our hearts we raise; Thy all-sustaining pow'r we prove, And gladly sing thy praise. 2 Thine, wholly thine we pant to be, Our sacrifice receive; Made, and preserv'd, and sav'd by thee, To thee ourselves we give. 5"Then" changed to "all" in 4th edn. (1743) and 5th edn. (1756). 3 Heav'nward our ev'ry wish aspires: For all thy mercy's store The sole return thy love requires, Is that we ask for more. 4 For more we ask, we open then Our hearts t' embrace thy will: Turn and beget us, Lord, again, With all thy fulness fill! 5 Come, Holy Ghost, the Saviour's love Shed in our hearts abroad; So shall we ever live and move, And be, with Christ, in God.

A Hymn for Midnight 1 While midnight shades the earth o'erspread, And veil the bosom of the deep, Nature reclines her weary head, And care respires and sorrows sleep: My soul still aims at nobler rest, Aspiring to her Saviour's breast. 6Title changed in 4th edn. (1743) to "A Midnight Hymn for One under the Law." John Wesley corrects this title by hand in his personal copy of the 5th edn. (1756) to "A Midnight Hymn for One Convinced of Sin." 2 Aid me, ye hov'ring spirits near, Angels and ministers of grace; Who ever, while you guard us here, Behold your heav'nly Father's face! Gently my raptur'd soul convey To regions of eternal day. 3 Fain would I leave this earth below, Of pain and sin the dark abode; Where shadowy joy, or solid woe Allures, or tears me from my God: Doubtful and insecure of bliss, Since death alone confirms me his.7 4 Till then, to sorrow born I sigh, And gasp, and languish after home; Upward I send my streaming eye, Expecting till the Bridegroom come: Come quickly, Lord! Thy own receive, Now let me see thy face, and live. 5 Absent from thee, my exil'd soul Deep in a fleshly dungeon groans; Around me clouds of darkness roll, And lab'ring silence speaks my moans: Come quickly, Lord! Thy face display, And look my midnight into day. 6 Error8 and sin, and death are o'er If thou reverse the creature's doom; Sad, Rachel weeps her loss no more, If thou the God, the Saviour come: 7John Wesley inserted a manuscript "NO" at the end of this line in his personal copy of the 5th edn. (1756). He changed the line to begin "Since faith alone ..." in Hymns (1780), 148. 8John Wesley changed "Error" to "Sorrow" in Hymns (1780), 148. Of thee possest, in thee we prove The light, the life, the heav'n of love.

Written in the Beginning of a Recovery from Sickness Recovery from Sickness. 1 Peace, flutt'ring soul! The storm is o'er, Ended at last the doubtful9 strife: Respiring now, the cause explore That bound thee to a wretched life. 2 When on the margin of the grave, Why did I doubt my Saviour's art? Ah! Why mistrust his will to save? What meant that fault'ring of my heart? 3 'Twas not the searching pain within That fill'd my coward flesh with fear; Nor conscience of uncancel'd sin;10 Nor sense of dissolution near. 9Ori., "doubtless"; corrected 3rd edn. (1739) by ms. insert; and in 4th edn. (1743) and 5th edn. (1756). 10Changed to read "Nor consciousness of outward sin" in 4th edn. (1743) and 5th edn. (1756). 4 Of hope I felt no joyful ground, The fruit of righteousness alone; Naked of Christ my soul I found, And started from a God unknown. 5 Corrupt my will, nor half subdu'd, Could I his purer presence bear? Unchang'd, unhallow'd, unrenew'd Could I before his face appear? 6 Father of mercies, hear my call! Ere yet returns the fatal hour, Repair my loss, retrieve my fall, And raise me by thy quick'ning pow'r. 7 My nature re-exchange for thine; Be thou my life, my hope, my gain; Arm me in panoply divine, And death shall shake his dart in vain. 8 When I thy promis'd Christ have seen, And clasp'd him in my soul's embrace, Possest of my salvation, then Then, let me, Lord, depart in peace!

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

Galatians 3:22 "The scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." 1 Jesu, the sinner's friend, to thee Lost and undone for aid I flee, Weary of earth, myself, and sin Open thine arms, and take me in. 2 Pity and heal my sin-sick soul, 'Tis thou alone canst make me whole, Fal'n, till in me thine image shine, And cursed I am till thou art mine. 3 Hear, Jesu, hear my helpless cry, O save a wretch condemn'd to die! The sentence in myself I feel, And all my nature teems with hell. 4 When shall concupiscence and pride No more my tortur'd heart divide! When shall this agony be o'er, And the old Adam rage no more! 5 Awake, the woman's conqu'ring seed, Awake, and bruise the serpent's head, Tread down thy foes, with power controul The beast and devil in my soul. 6 The mansion for thyself prepare, Dispose my heart by entring there! 'Tis this alone can make me clean, 'Tis this alone can cast out sin. 7 Long have I vainly hop'd and strove To force my hardness into love, To give thee all thy laws require; And labour'd in the purging fire. 8 A thousand specious arts essay'd, Call'd the deep Mystic to my aid: His boasted skill the brute refin'd, But left the subtler fiend behind. 9 Frail, dark, impure, I still remain, Nor hope to break my nature's chain: The fond self-emptying scheme is past, And lo! Constrain'd I yield at last. 10 11 12 13 Page 94 At last I own it cannot be That I should fit myself for thee: Here then to thee, I all resign, Thine is the work, and only thine. No more to lift my eyes I dare Abandon'd to a just despair; I have my punishment in view. I feel a thousand hells my due. What shall I say thy grace to move? Lord I am sin but thou art love: I give up every plea beside "Lord I am damn'd but thou hast died!" While groaning at thy feet I fall Spurn me away, refuse my call, If love permit, contract thy brow, And, if thou canst, destroy me now!

Christ the Friend of Sinners 1 Where shall my wond'ring soul begin? How shall I all to heaven aspire? A slave redeem'd from death and sin, A brand pluck'd from eternal fire, How shall I equal triumphs raise, And sing my great Deliverer's praise! 2 O how shall I the goodness tell, Father, which thou to me hast show'd, That I, a child of wrath, and hell, I should be call'd a child of God!21 Should know, should feel my sins forgiven, Blest with this antepast of heaven! 20This is likely the "hymn on his conversion" that Charles records writing in MS Journal (May 23, 1738). 21Charles Wesley changes line in All in All (1761) to read: "Should now be called a child of God." 3 And shall I slight my Father's love, Or basely fear his gifts to own? Unmindful of his favours prove? Shall I the hallow'd cross to shun Refuse his righteousness t' impart By hiding it within my heart? 4 No tho' the antient dragon rage And call forth all his hosts22 to war, Tho' earth's self-righteous sons engage; Them, and their god alike I dare: Jesus the sinner's friend proclaim, Jesus, to sinners still the same. 5 Outcasts of men, to you I call, Harlots and publicans, and thieves! He spreads his arms t' embrace you all; Sinners alone his grace receives: No need of him the righteous have, He came the lost to seek and save! 6 Come all ye Magdalens in lust, Ye ruffians fell in murders old;23 Repent, and live: despair and trust! Jesus for you to death was sold; Tho' hell protest, and earth repine, He died for crimes like yours and mine. 7 Come O my guilty brethren come, Groaning beneath your load of sin! 22"Hosts" changed to "host" in 4th edn. (1743) and 5th edn. (1756). 23This line is borrowed from Samuel Wesley Jr., "Upon Bishop Atterbury's Birthday," st. 6, Poems (1863), His bleeding heart shall make you room, His open side shall take you in. He calls you now, invites you home Come, O my guilty brethren, come! 8 For you the purple current flow'd In pardons from his wounded side: Languish'd for you th' eternal God, For you the Prince of Glory dy'd. Believe; and all your guilt's24 forgiven, Only believe and yours is heaven.

Christ the Friend of Sinners 1 Where shall my wond'ring soul begin? How shall I all to heaven aspire? A slave redeem'd from death and sin, A brand pluck'd from eternal fire, How shall I equal triumphs raise, And sing my great Deliverer's praise! 2 O how shall I the goodness tell, Father, which thou to me hast show'd, That I, a child of wrath, and hell, I should be call'd a child of God!21 Should know, should feel my sins forgiven, Blest with this antepast of heaven! 20This is likely the "hymn on his conversion" that Charles records writing in MS Journal (May 23, 1738). 21Charles Wesley changes line in All in All (1761) to read: "Should now be called a child of God." 3 And shall I slight my Father's love, Or basely fear his gifts to own? Unmindful of his favours prove? Shall I the hallow'd cross to shun Refuse his righteousness t' impart By hiding it within my heart? 4 No tho' the antient dragon rage And call forth all his hosts22 to war, Tho' earth's self-righteous sons engage; Them, and their god alike I dare: Jesus the sinner's friend proclaim, Jesus, to sinners still the same. 5 Outcasts of men, to you I call, Harlots and publicans, and thieves! He spreads his arms t' embrace you all; Sinners alone his grace receives: No need of him the righteous have, He came the lost to seek and save! 6 Come all ye Magdalens in lust, Ye ruffians fell in murders old;23 Repent, and live: despair and trust! Jesus for you to death was sold; Tho' hell protest, and earth repine, He died for crimes like yours and mine. 7 Come O my guilty brethren come, Groaning beneath your load of sin! 22"Hosts" changed to "host" in 4th edn. (1743) and 5th edn. (1756). 23This line is borrowed from Samuel Wesley Jr., "Upon Bishop Atterbury's Birthday," st. 6, Poems (1863),

Romans 4:5 "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."26 1 Lord, if to me thy grace hath given, A spark of life, a taste of heaven, The gospel-pearl, the woman's seed, The bruiser of the serpent's head; 2 Why sleeps my principle divine? Why hastens not my spark to shine? The Saviour in my heart to move And all my soul to flame with love? 3 Buried, o'erwhelm'd, and lost in sin, And seemingly extinct within, Th' immortal seed unactive lies, The heav'nly Adam sinks and dies: 4 Dies, and revives the dying flame. Cast down, but not destroy'd I am, 'Midst thousand lusts I still respire, And tremble, unconsum'd in fire. 5 Suffer'd awhile to want my God, To groan beneath my nature's load, That all may own, that all may see Th' ungodly justify'd in me. 26Title changed to "Looking unto Jesus, the Author and Finisher of Our Faith" in 4th edn. (1743) and 5th edn.

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

Hymn of Thanksgiving to the Father 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.

Hymn to the Son 1 O filial deity, Accept my new-born cry! 30Charles records singing this hymn in his MS Journal as early as July 2, 1738. See the travail of thy soul, Saviour, and be satisfy'd; Take me now, possess me whole, Who for me, for me hast dy'd! 2 Of life thou art the tree, My immortality! Feed this tender branch of thine, Ceaseless influence derive, Thou the true, the heav'nly vine, Grafted into thee I live. 3 Of life the fountain thou, I know I feel it now! Faint and dead no more I droop: Thou art in me: thy supplies Ev'ry moment springing up Into life eternal rise. 4 Thou the good shepherd art, From thee I ne'er shall part: Thou my keeper and my guide, Make me still thy tender care, Gently lead me by thy side, Sweetly in thy bosom bear. 5 Thou art my daily bread; O Christ, thou art my head: Motion, virtue, strength to me, Me thy living member flow; Nourish'd I, and fed by thee, Up to thee in all things grow. 6 Prophet, to me reveal Thy Father's perfect will. Never mortal spake like thee, Human prophet like divine; Loud and strong their voices be, Small and still and inward thine! 7 On thee my priest I call, Thy blood aton'd for all. Still the Lamb as slain appears, Still thou stand'st before the throne, Ever off'ring up my31 pray'rs, These presenting with thy own. 8 Jesu!32 Thou art my King, From thee my strength I bring! Shadow'd by thy mighty hand, Saviour, who shall pluck me thence? Faith supports, by faith I stand Strong as thy omnipotence. 9 O filial deity, Accept my new-born cry! See the travail of thy soul, Saviour, and be satisfy'd; Take me now, possess me whole, Who for me, for me hast dy'd! 31Ori., "thy"; a misprint, not corrected until the 3rd edn. (1782) of Hymns (1780). 32Charles Wesley changes "Jesu!" to "Jesus," in All in All (1761).

Therefore with Angels 1 Lord and God of heav'nly pow'rs, Theirs yet Oh! Benignly ours, Glorious King, let earth proclaim, Worms attempt to chant thy name. 2 Thee to laud in songs divine Angels and archangels join; We with them our voices raise, Echoing thy eternal praise: 3 "Holy, holy, holy Lord, Live by heav'n and earth ador'd!" Full of thee, they ever cry "Glory be to God most high!"

Glory Be to God on High 1 Glory be to God on high, God whose glory fills the sky: Peace on earth to man forgiv'n, Man the well-belov'd of heav'n! 42From the Preface to the Sanctus in the liturgy of Holy Communion, BCP. This hymn included later in HLS (1745), as Hymn CLXI. 43The Gloria in the liturgy of Holy Communion, BCP. This hymn included later in HLS (1745), as Hymn 2 Sov'reign Father, heav'nly King! Thee we now presume to sing; Glad thine attributes confess, Glorious all and numberless. 3 Hail! By all thy works ador'd, Hail! The everlasting Lord! Thee with thankful hearts we prove Lord of pow'r, and God of love. 4 Christ our Lord and God we own, Christ the Father's only Son! Lamb of God for sinners slain, Saviour of offending man! 5 Bow thine ear, in mercy bow, Hear, the world's attonement thou! Jesu, in thy name we pray, Take, O take our sins away. 6 Pow'rful advocate with God, Justify us by thy blood! Bow thine ear, in mercy bow, Hear, the world's attonement thou! 7 Hear; for thou, O Christ alone With thy glorious Sire art One!44 One the Holy Ghost with thee, One supreme eternal Three. 44Line changed to "Art with they great Father one" in 4th edn. (1743) and 5th edn. (1756).

The Magnificat 1 My soul extols the mighty Lord, In God the Saviour joys my heart: Thou hast not my low state abhorr'd; Now know I, thou my Saviour art. 2 Sorrow and sighs are fled away, Peace now I feel, and joy and rest: Renew'd I hail the festal day, Henceforth by endless ages blest. 3 Great are the things which thou has done, How holy is thy name, O Lord! How wondrous is thy mercy shewn To all that tremble at thy word! 4 Thy conqu'ring arm with terror crown'd Appear'd the humble to sustain: And all the sons of pride have found Their boasted wisdom void and vain. 5 The mighty from their native sky, Cast down thou hast in darkness bound: And rais'd the worms of earth on high With majesty and glory crown'd. 45Cf. Luke 1:46-55. 6 The rich have pin'd amidst their store, Nor e'er the way of peace have trod; Mean while the hungry souls thy pow'r Fill'd with the fulness of their God. 7 Come, Saviour, come, of old decreed! Faithful and true be thou confest: By all earth's tribes in Abraham's seed Henceforth thro' endless ages blest.

In Desertion or Temptation 1 Ah! My dear Lord, whose changeless love To me, nor earth nor hell can part; When shall my feet forget to rove? Ah, what shall fix this faithless heart? 2 Why do these cares my soul divide If thou indeed hast set me free? Why am I thus, if God hath dy'd; If God hath dy'd to purchase46 me? 3 Around me clouds of darkness roll, In deepest night I still walk on; Heavily moves my fainting soul, My comfort and my God are gone. 4 Chearless and all forlorn I droop; In vain I lift my weary eye; No gleam of light, no ray of hope Appears throughout the darken'd sky. 5 My feeble knees I bend again, My drooping hands again I rear: Vain is the task, the effort vain, My heart abhors the irksome pray'r. 6 Oft with thy saints my voice I raise, And seem to join the tastless song: Faintly ascends th' imperfect praise, Or dies upon my thoughtless tongue. 7 Cold, weary, languid, heartless, dead To thy dread courts I oft repair; By conscience drag'd, or custom led I come; nor know that God is there! 46"Purchase" changed to "ransom" in 4th edn. (1743) and 5th edn. (1756). 8 Nigh with my lips to thee I draw, Unconscious at thy altar found; Far off my heart: nor touch'd with awe, Nor mov'd tho' angels tremble round. 9 In all I do, myself I feel, And groan beneath the wonted load, Still unrenew'd and carnal still, Naked of Christ, and void of God. 10 11 12 13 Nor yet the earthly Adam dies, But lives, and moves, and fights again, Still the fierce gusts of passion rise, And rebel nature strives to reign. Fondly my foolish heart essays T' augment the source of perfect bliss, Love's all-sufficient sea to raise With drops of creature-happiness. O love! Thy sov'reign aid impart, And guard the gifts thyself hast giv'n: My portion thou, my treasure art, And life, and happiness, and heav'n. Would ought with thee my wishes share, Tho' dear as life the idol be, The idol from my breast I'll tear, Resolv'd to seek my all from thee. 14 Whate'er I fondly counted mine, To thee, my Lord, I here restore: Gladly I all for thee resign: Give me thyself, I ask no more!

Justified, But Not Sanctified 1 My God (if I may call thee mine From heav'n and thee remov'd so far) Draw nigh; thy pitying ear incline, And cast not out my languid pray'r. Gently the weak thou lov'st to lead, Thou lov'st to prop the feeble knee, O break not then a bruised reed, Nor quench the smoaking flax in me. 2 Buried in sin, thy voice I hear, And burst the barriers of my tomb, In all the marks of death appear, Forth at thy call, tho' bound, I come. Give me, O give me fully, Lord, Thy resurrection's pow'r to know; Free me indeed; repeat48 the word, And loose my bands, and let me go. 3 Fain would I go to thee my God, Thy mercies and my wants to tell: I feel my pardon seal'd in blood; Saviour, thy love I wait to feel. 47This hymn is retitled "Another" in the 4th edn. (1743) and 5th edn. (1756); perhaps reflecting Wesley's distinction between "initial sanctification," which accompanies justification, and "entire sanctification." 48"Repeat" changed to "pronounce" in 2nd edn. (1739) only. Freed from the pow'r of cancel'd sin; When shall my soul triumphant prove? Why breaks not out the fire within In flames of joy and praise and love? 4 When shall my eye affect my heart, Sweetly dissolv'd in gracious tears? Ah, Lord, the stone to flesh convert! And till thy lovely face appears, Still may I at thy footstool keep, And watch the smile of op'ning heav'n: Much would I pray, and love, and weep; I would; for I have much forgiv'n. 5 Yet O! Ten thousand lusts remain, And vex my soul absolv'd from sin, Still rebel nature strives to reign, Still am I all unclean, unclean! Assail'd by pride, allur'd by sense, On earth the creatures court my stay; False flatt'ring idols get ye hence, Created good be far away! 6 Jesu, to thee my soul aspires, Jesu, to thee I plight my vows, Keep me from earthly base desires, My God, my Saviour, and my spouse. Fountain of all-sufficient bliss, Thou art the good I seek below; Fulness of joys in thee there is, Without 'tis mis'ry all and woe. 7 Take this poor wandring, worthless heart, Its wandrings all to thee are known, May no false rival claim a part, Nor sin disseize thee of thine own. Stir up thy interposing pow'r, Save me from sin, from idols save, Snatch me from fierce temptation's hour, And hide, O hide me in the grave! 8 I know thou wilt accept me now, I know my sins are now forgiv'n! My head to death O let me bow, Nor keep my life, to lose my heav'n. Far from this snare my soul remove, This only cup I would decline, I deprecate a creature-love, O take me, to secure me thine. 9 Or if thy wiser will ordain The trial, I would die to shun, Welcome the strife, the grief, the pain, Thy name be prais'd, thy will be done! I from thy hand the cup receive, Meekly submit to thy decree, Gladly for thee consent to live! Thou, Lord, hast liv'd, hast died for me!

Isaiah 43:1-3 1 Peace, doubting heart my God's I am! Who form'd me man forbids my fear: The Lord hath call'd me by my name, The Lord protects for ever near: His blood for me did once attone, And still he loves, and guards his own. 2 When passing thro' the watry deep I ask in faith his promis'd aid, The waves an awful distance keep, And shrink from my devoted head: Fearless their violence I dare: They cannot harm, for God is there! 3 To him my eye of faith I turn, And thro' the fire pursue my way; The fire forgets its pow'r to burn, The lambent flames around me play: I own his pow'r, accept the sign, And shout to prove the Saviour mine. 4 Still nigh me, O my Saviour, stand, And guard in fierce temptation's hour; Hide in the hollow of thy hand, Shew forth in me thy saving pow'r. Still be thy arm my sure defence, Nor earth nor hell shall pluck me thence. 5 Since thou hast bid me come to thee, (Good as thou art and strong to save) I'll walk o'er life's tempestuous sea, Upborn by the unyielding wave; Dauntless, tho' rocks of pride be near, And yawning whirlpools of despair. 6 When darkness intercepts the skies, And sorrow's waves around me roll, When high the storms of passion rise, And half o'erwhelm my sinking soul; My soul a sudden calm49 shall feel And hear a whisper "Peace, be still." 7 Tho' in affliction's furnace tried, Unhurt on snares and deaths I'll tread; Tho' sin assail, and hell thrown wide Pour all its flames upon my head, Like Moses' bush, I'll mount the higher, And flourish unconsum'd in fire. 49"Calm" changed to "voice" in the 4th edn. (1743) and 5th edn. (1756).

Hymn on the Titles of Christ 1 Arise, my soul, arise Thy Saviour's sacrifice! All the names that love could find, All the forms that love could take Jesus in himself has join'd, Thee, my soul, his own to make. 2 Equal with God, most high, He laid his glory by: He, th' eternal God was born, Man with men he deign'd t' appear, Object of his creature's scorn, Pleas'd a servant's form to wear. 3 Hail everlasting Lord, Divine, incarnate Word! Thee let all my pow'rs confess, Thee my latest breath proclaim; Help, ye angel choirs, to bless, Shout the lov'd Immanuel's name. 4 Fruit of a virgin's womb The promis'd blessing's come: Christ the fathers' hope of old, Christ the Woman's conq'ring Seed, Christ the Saviour! Long foretold, Born to bruise the serpent's head. 5 Refulgent from afar See the bright Morning-Star! See the Day-Spring from on high Late in deepest darkness rise, Night recedes, the shadows fly, Flame with day the op'ning skies! 6 Our eyes on earth survey The dazling Shechinah! Bright, in endless glory bright Now in flesh he stoops to dwell God of God, and light of light, Image of th' invisible. 7 He shines on earth ador'd The Presence of the LORD: God, the mighty God and true, God by highest heav'n confest, Stands display'd to mortal view, God supreme, for ever blest. 8 Jesu! To thee I bow Th' Almighty's Fellow thou! Thou, the Father's only Son; Pleas'd he ever is in thee, Just and holy thou alone Full of grace and truth for me. 9 High above ev'ry name Jesus, the great I AM! Bows to JESUS ev'ry knee Things in heav'n, and earth and hell, Saints adore him, demons flee, Fiends and men and angels feel. 10 He left his throne above Emptied of all, but love: Whom the heav'ns cannot contain God vouchsaf'd a worm t' appear, Lord of glory, Son of man, Poor, and vile, and abject here. 11 His own on earth he sought, His own receiv'd him not: Him, a sign by all blasphem'd, Outcast and despis'd of men, Him they all a madman deem'd, Bold to scoff the Nazarene. 12 Hail Galilean King! Thy humble state I sing; Never shall my triumphs end, Hail derided majesty, Jesus, hail! The sinner's friend, Friend of Publicans and me! 13 Thine eye observ'd my pain Thou good Samaritan! Spoil'd I lay and bruis'd by sin, Gasp'd my faint, expiring soul, Wine and oil thy love pour'd in, Clos'd my wounds, and made me whole. 14 Hail the life-giving Lord, Divine, engrafted word! Thee the Life my soul has found, Thee the Resurrection prov'd: Dead I heard the quick'ning sound, Own'd thy voice; believ'd, and lov'd! 15 With thee gone up on high I live, no more to die: First and Last, I feel thee now, Witness of thy empty tomb, Alpha and Omega thou Wast, and art, and art to come!

Second Hymn to Christ 1 Saviour, the world's and mine, Was ever grief like thine! Thou my pain, my curse hast took, All my sins were laid on thee; Help me, Lord; to thee I look, Draw me, Saviour, after thee. 2 'Tis done! My God hath died, My love is crucify'd! Break this stony heart of mine, Pour my eyes a ceaseless flood, Feel, my soul, the pangs divine, Catch, my heart, the issuing blood! 3 When, O my God, shall I For thee submit to die? How the mighty debt repay, Rival of thy passion prove? Lead me in thyself the way, Melt my hardness into love. 4 To love is all my wish, I only live for this: Grant me, Lord, my heart's desire, There by faith for ever dwell: This I always will require Thee and only thee to feel. 5 Thy pow'r I pant to prove Rooted and fixt in love, Strengthen'd by thy Spirit's might, Wise to fathom things divine, What the length and breadth and height, What the depth of love like thine. 6 Ah! Give me this to know With all thy saints below. Swells my soul to compass thee, Gasps in thee to live and move, Fill'd with all the deity, All immerst and lost in love!

Third Hymn to Christ 1 Still, O my soul, prolong The never-ceasing song! Christ my theme, my hope, my joy; His be all my happy days, Praise my ev'ry hour employ, Ev'ry breath be spent in praise. 2 His would I wholly be Who liv'd and died for me: Grief was all his life below, Pain and poverty and loss: Mine the sins that bruis'd him so, Scourg'd and nail'd him to the cross. 3 He bore the curse of all, A spotless criminal: Burden'd with a world of guilt, Blacken'd with imputed sin, Man to save his blood he spilt, Died, to make the sinner clean. 4 Join earth and heav'n to bless The LORD our righteousness! Myst'ry of redemption this, This the Saviour's strange design, Man's offence was counted his, Ours is righteousness divine. 5 Far as our parent's fall The gift is come to all: Sinn'd we all, and died in one? Just in one we all are made, Christ the law fulfill'd alone, Dy'd for all, for all obey'd. 6 In him compleat we shine, His death, his life is mine. Fully am I justify'd, Free from sin, and more than free; Guiltless, since for me he dy'd, Righteous, since he liv'd for me! 7 Jesu! To thee I bow, Sav'd to the utmost now. O the depth of love divine! Who thy wisdom's stores can tell? Knowledge infinite is thine, All thy ways unsearchable!

Hymn to Christ the King 1 Jesu, my God and King, Thy regal state I sing. Thou, and only thou art great, High thine everlasting throne; Thou the sov'reign potentate, Blest, immortal thou alone. 2 Essay your choicest strains, The King Messiah reigns! Tune your harps, celestial quire, Joyful all, your voices raise, Christ than earth-born monarchs higher, Sons of men and angels praise. 3 Hail your dread Lord and ours, Dominions, thrones, and pow'rs! Source of pow'r he rules alone: Veil your eyes, and prostrate fall, Cast your crowns before his throne, Hail the cause, the Lord of all! 4 Let earth's remotest bound With echoing joys resound; Christ to praise let all conspire: Praise doth all to Christ belong; Shout ye first-born sons of fire, Earth repeat the glorious song. 5 Worthy, O Lord, art thou That ev'ry knee should bow, Every tongue to thee confess, Universal nature join Strong and mighty thee to bless, Gracious, merciful, benign! 6 Wisdom is due to thee, And might and majesty: Thee in mercy rich we prove; Glory, honour, praise receive, Worthy thou of all our love, More than all we pant to give. 7 Justice and truth maintain Thy everlasting reign. One with thine almighty Sire, Partner of an equal throne, King of hearts, let all conspire, Gratefully thy sway to own. 8 Prince of the hosts of God Display thy pow'r abroad: Strong and high is thy right-hand, Terrible in majesty! Who can in thine anger stand? Who the vengeful bolt can flee? 9 Thee when the dragon's pride To battle vain defy'd, Brighter than the morning-star Lucifer, as lightning fell, Far from heav'n, from glory far Headlong hurl'd to deepest hell. 10 Sin felt of old thy pow'r, Thou patient Conqueror! Long he vex'd the world below, Long they groan'd beneath his reign; Thou destroy'dst the tyrant foe, Thou redeem'dst the captive, man. 11 Trembles the king of fears Whene'er thy cross appears. Once its dreadful force he found: Saviour, cleave again the sky; Slain by an eternal wound Death shall then for ever die!

Second Hymn to Christ the King 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."

A Morning Hymn 1 "See the day-spring from afar Usher'd by the morning-star!" Haste; to him who sends the light, Hallow the remains of night. Souls, put on your glorious dress, Waking into righteousness: Cloath'd with Christ aspire to shine, Radiance he of light divine; Beam of the eternal beam, He in God, and God in him! Strive we him in us to see, Transcript of the deity. 2 Burst we then the bands of death, Rais'd by his all-quickning breath; Long we to be loos'd from earth, Struggling51 into second birth. Spent at length is nature's night; Christ attends to give us light, Christ attends himself to give; God we now may see, and live. 51"Struggling" changed to "Struggle" in 4th end. (1743) and 5th edn. (1756). Tho' the outward man decay; Form'd within us day by day Still the inner man we view, Christ creating all things new. 3 Turn, O turn us, Lord, again, Raiser thou of fallen man! Sin destroy and nature's boast, Saviour thou of spirits lost! Thy great will in us be done: Crucified and dead our own, Ours no longer let us be; Hide us from ourselves in thee! Thou the life, the truth, the way, Suffer us no more to stray; Give us, Lord, and ever give Thee to know, in thee to live!

Hymn After the Sacrament 1 Sons of God, triumphant rise, Shout th' accomplish'd sacrifice! Shout your sins in Christ forgiv'n, Sons of God, and heirs of heav'n! 52This hymn included later in HLS (1745), as Hymn CLXIV. 2 Ye that round our altars throng, List'ning angels join the song: Sing with us, ye heav'nly pow'rs, Pardon, grace, and glory ours! 3 Love's mysterious work is done! Greet we now th'accepted53 Son, Heal'd and quicken'd by his blood, Join'd to Christ, and one with God. 4 Christ, of all our hopes the seal; Peace divine in Christ we feel, Pardon to our souls applied: Dead for all, for me he died! 5 Sin shall tyrannize no more, Purg'd its guilt, dissolv'd its pow'r; Jesus makes our hearts his throne, There he lives, and reigns alone. 6 Grace our ev'ry thought controuls, Heav'n is open'd in our souls, Everlasting life is won, Glory is on earth begun. 7 Christ in us; in him we see Fulness of the deity. Beam of the eternal beam; Life divine we taste in him! 53"Th' accepted" changed to "th' atoning" in 4th edn. (1743), 5th edn. (1756), and HLS (1745). 8 Him we only taste below;54 Mightier joys ordain'd to know55 Him when fully ours we prove,56 Ours the heav'n of perfect love!57

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

To Be Sung at Work 1 Son of the carpenter, receive This humble work of mine; Worth to my meanest labour give, By joining it to thine. 2 Servant of all, to toil for man Thou wouldst not, Lord, refuse: Thy majesty did not disdain To be employ'd for us. 3 Thy bright example I pursue To thee in all things rise, And all I think, or speak, or do, Is one great sacrifice. 4 Careless thro' outward58 cares I go, From all distraction free: My hands are but engag'd below, My heart is still with thee. 5 O when wilt thou my life appear! How gladly would I cry: "Tis done, the work thou gav'st one59 here, 'Tis finish'd Lord" and die.

To Be Sung at Work - Another 1 Summon'd my labour to renew, And glad to act my part, Lord, in thy name, my task I do, And with a single heart. 2 End of my every action thou! Thyself in all I see: Accept my hallow'd labour now; I do it unto thee. 58Ori., "outwards"; corrected in 3rd edn. (1739) and following. 59"One" changed to "me" in 4th edn. (1743) and 5th edn. (1756). 3 Whate'er the Father views as thine, He views with gracious eyes. Jesus! This mean oblation join To thy great sacrifice. 4 Stampt with an infinite desert My work he then shall own; Well-pleas'd in me, when mine thou art, And I his favourite son!

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

Hymn for Christmas-Day 1 Hark how all the welkin rings "Glory to the King of kings,66 Peace on earth, and mercy mild, God and sinners reconcil'd!" 2 Joyful all ye nations rise, Join the triumph of the skies, Universal nature say "Christ the Lord is born to day!" 64"In" changed to "thro'" in 5th edn. (1756). 65Charles included a manuscript copy of this hymn in MS Richmond Tracts, 20-21. 66Opening lines changed by George Whitefield in Hymns for Social Worship (1753), p. 24, to: Hark! The herald angels sing "Glory to the new-born King!" Whitefield introduced several other small changes throughout the hymn. 3 Christ, by highest heav'n ador'd, Christ, the everlasting Lord, Late in time behold him come, Offspring of a virgin's womb. 4 Veil'd in flesh, the Godhead see, Hail th' incarnate deity! Pleas'd as man with men t' appear Jesus, our Immanuel here! 5 Hail the heav'nly67 Prince of Peace! Hail the Sun of righteousness! Light and life to all he brings, Ris'n with healing in his wings. 6 Mild he lays his glory by, Born that man no more may die, Born to raise the sons of earth, Born to give them second birth. 7 Come, desire of nations, come, Fix in us thy humble home, Rise, the woman's conqu'ring seed, Bruise in us the serpent's head. 8 Now display thy saving pow'r, Ruin'd nature now restore, Now in mystic union join Thine to ours, and ours to thine. 67"Heav'nly" changed to "heaven-born" in 2nd edn. (1739) and following. 9 Adam's likeness, Lord, efface, Stamp thy image in its place, Second Adam from above, Reinstate us in thy love. 10 Let us thee, tho' lost, regain, Thee, the life, the inner68 man: O! To all thyself impart, Form'd in each believing heart.

Hymn for Easter-Day 1 "Christ the Lord is ris'n to day," Sons of men and angels say, Raise your joys and triumphs high, Sing ye heav'ns, and earth reply. 2 Love's redeeming work is done, Fought the fight, the battle won, Lo! Our sun's eclipse is o'er, Lo! He sets in blood no more. 71Charles included a manuscript copy of this hymn in MS Richmond Tracts, 22-23. 3 Vain the stone, the watch, the seal; Christ has burst the gates of hell! Death in vain forbids his rise: Christ has open'd paradise! 4 Lives again our glorious King, Where, O death, is now thy sting? Dying once he all doth save,72 Where thy victory, O grave? 5 Soar we now, where Christ has led? Following our exalted head, Made like him, like him we rise, Ours the cross the grave the skies! 6 What tho' once we perish'd all, Partners in our parent's fall? Second life we all receive, In our heav'nly Adam live. 7 Ris'n with him, we upward move, Still we seek the things above, Still pursue, and kiss the Son Seated on his Father's throne; 8 Scarce on earth a thought bestow, Dead to all we leave below, Heav'n our aim, and lov'd abode, Hid our life with Christ in God! 72Changed to "Once he died our souls to save" in 4th edn. (1743) and 5th edn. (1756). 9 Hid; till Christ our life appear, Glorious in his members here: Join'd to him, we then shall shine All immortal, all divine! 10 11 Hail the Lord of earth and heav'n! Praise to thee by both be giv'n: Thee we greet triumphant now; Hail the resurrection thou! King of Glory, soul of bliss, Everlasting life is this, Thee to know, thy pow'r to prove, Thus to sing, and thus to love!

Hymn for Ascension-Day 1 Hail the day that sees him rise, Ravish'd from our wishful eyes; Christ awhile to mortals giv'n, Re-ascends his native heav'n! 2 There the pompous triumph waits, "Lift your heads, eternal gates, Wide unfold the radiant scene, Take the King of Glory in!" 73Manuscript copies of this hymn appear in MS Acts, 5-6; and MS Richmond Tracts, 28-29. 3 Circled round with angel powers, Their triumphant Lord, and ours, Conqueror over death and sin, Take the King of Glory in! 4 Him tho' highest heaven receives, Still he loves the earth he leaves; Tho' returning to his throne, Still he calls mankind his own. 5 See! He lifts his hands above! See! He shews the prints of love! Hark! His gracious lips bestow Blessings on his church below! 6 Still for us his death he pleads; Prevalent, he intercedes; Near himself prepares our place, Harbinger of human race. 7 Master, (will we ever say) Taken from our head to-day; See thy faithful servants, see! Ever gazing up to thee. 8 Grant, tho' parted from our sight, High above yon azure height, Grant our hearts may thither rise, Following thee beyond the skies. 9 Ever upward let us move, Wafted on the wings of love, Looking when our Lord shall come, Longing, gasping after home. 10 There we shall with thee remain, Partners of thy endless reign, There thy face unclouded see, Find our heav'n of heav'ns in thee!

Hymn for Whitsunday 1 Granted is the Saviour's prayer, Sent the gracious Comforter; Promise of our parting Lord, Jesus to his heav'n restor'd: 2 Christ; who now gone up on high, Captive leads captivity, While his foes from him receive Grace, that God with man may live. 3 God, the everlasting God, Makes with mortals his abode, Whom the heavens cannot contain, He vouchsafes to dwell in75 man. 74Charles records singing this hymn in his MS Journal as early as May 24, 1738. He included a manuscript copy in MS Richmond Tracts, 31-32. 75"In" changed to "with" in 4th edn. (1743) and 5th edn. (1756). 4 Never will he thence depart, Inmate of an humble heart; Carrying on his work within, Striving till he cast out sin. 5 There he helps our feeble moans, Deepens our imperfect groans; Intercedes in silence there, Sighs th' unutterable prayer. 6 Come, divine and peaceful guest, Enter our devoted breast; Holy Ghost, our hearts inspire, Kindle there the gospel-fire. 7 Crown the agonizing strife, Principle, and Lord of life; Life divine in us renew, Thou the gift and giver too! 8 Now descend and shake the earth, Wake us into second birth; Now thy quick'ning influence give, Blow and these dry bones shall live! 976 Brood thou o'er our nature's night, Darkness kindles into light; Spread thy over-shadowing wings, Order from confusion springs. 76Ori., "8"; a misprint. 10 Pain and sin, and sorrow cease, Thee we taste, and all is peace; Joy divine in thee we prove, Light of truth, and fire of love.

John 16:24 "Ask, and ye shall receive, that your joy may be full." 1 Rise my soul with ardor rise, Breathe thy wishes to the skies; Freely pour out all thy mind, Seek, and thou art sure to find; Ready art thou to receive? Readier is thy God to give. 2 Heavenly Father, Lord82 of all, Hear, and shew thou hear'st my call; Let my cries thy throne assail Entering now within the veil: Give the benefits I claim Lord, I ask in Jesu's name! 3 Friend of sinners, King of saints, Answer my minutest wants, All my largest thoughts require, Grant me all my heart's desire, Give me, till my cup run o'er, All, and infinitely more. 4 Meek and lowly be my mind, Pure my heart, my will resign'd! 82"God" substituted for "Lord" in 3rd edn. (1739) only. Keep me dead to all below, Only Christ resolv'd to know, Firm and disengag'd and free, Seeking all my bliss in thee. 5 Suffer me no more to grieve Wanting what thou long'st to give, Shew me all thy goodness, Lord, Beaming from th' incarnate Word, Christ, in whom thy glories shine, Efflux of the light divine. 6 Since the Son hath made me free, Let me taste my liberty, Thee behold with open face, Triumph in thy saving grace, Thy great will delight to prove, Glory in thy perfect love. 7 Since the Son hath bought my peace, Mine thou art, as I am his:83 Mine the Comforter I see, Christ is full of grace for me: Mine (the purchase of his blood) All the plenitude of God. 8 Abba, Father! Hear thy child Late in Jesus reconcil'd! Hear, and all the graces shower, All the joy, and peace, and pow'r, All my Saviour asks above, All the life and heaven of love.84 83Changed to "Mine I see, whate'er is his" in 4th edn. (1743) and 5th edn. (1756). 84Changed to "All the life of heaven, of love" in 4th edn. (1743) and 5th edn. (1756). 9 Lord, I will not let thee go, Till THE BLESSING thou bestow: Hear my advocate divine; Lo! To his my suit I join: Join'd to his it cannot fail Bless me, for I will prevail! 10 Stoop from thy eternal throne, See, thy promise calls thee down! High and lofty as thou art, Dwell within my worthless heart! Here85 a fainting soul revive; Here for ever walk and live. 11 Heavenly Adam, life divine, Change my nature into thine: Move and spread throughout my soul, Actuate and fill the whole: Be it I no longer now, Living in the flesh, but thou. 12 Holy Ghost, no more delay, Come, and in thy temple stay; Now thy inward witness bear Strong and permanent, and clear; Spring of life, thyself impart, Rise eternal in my heart! 85Ori., "Hear"; a misprint, corrected in the 2nd edn. (1739), but reappears in the 3rd edn. (1739). Change line to "My poor fainting soul revive" in 4th edn. (1743) and 5th edn. (1756).

Isaiah 51:9 1 Arm of the Lord awake, awake! Thy87 own immortal strength put on. With terror cloath'd the nations shake, And cast thy foes, in fury, down. As in the antient days appear! The sacred annals speak thy fame: Be now omnipotently near, Thro' endless ages still the same. 2 Thy tenfold vengeance knew to quell, And humble haughty Rahab's pride. Groan'd her pale sons thy stroke to feel, The first-born victims groan'd and died! The wounded dragon rag'd in vain; While bold thine utmost plague to brave, Madly he dar'd the parted main And sunk beneath th' o'erwhelming wave. 3 He sunk; while Israel's chosen race Triumphant urge their wondrous way. Divinely led the favourites pass, Th' unwatry deep, and emptied sea. At distance heap'd on either hand, Yielding a strange unbeaten road, In chrystal walls the waters stand, And own the arm of Israel's God! 86This hymn was omitted from the 4th and 5th edns., but published in HSP (1749), 1:20-21, as Part 2 of a paraphrase of the complete chapter. A manuscript precursor of this longer form is found in MS Clarke, 180-81. 87"Thy" changed to "Thine" in HSP (1749). 4 That arm which is not short'ned now, Which wants not now the power to save. Still present with thy people thou Bear'st them thro' life's disparted wave. By earth and hell persued in vain, To thee the ransom'd seed shall come; Shouting their heav'nly Sion gain, And pass thro' death triumphant home. 5 The pain of life shall there be o'er, The anguish and distracting care; There sighing grief shall weep no more, And sin shall never enter there! Where pure, essential joy is found The Lord's redeem'd their heads shall raise, With everlasting gladness crown'd, And fill'd with love, and lost in praise!

13 For as in Adam all have dy'd, So all in Christ may live, May (for the world is justify'd) His righteousness receive.

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

17 And shall I, Lord, confine thy love, As not to others free? And may not every sinner prove, The grace that found out me?

18 Doubtless thro' one eternal now Thou ever art the same, The universal Saviour thou, And Jesus is thy name.

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

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

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

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

36 Thee every tongue shall then confess, And every knee shall bow, Come quickly, Lord, we wait thy grace, We long to meet thee now.

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

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

4 We feelingly believe thou art: Behold we ever seek thee, Lord, With all our mind, with all our heart, And find thee now our great reward.

7 Yes Lord; we hearken to thy call, As sojourners o'er earth we rove, We have for thee forsaken all, And seek the heaven of perfect love.

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

2 Assur'd the Saviour should appear, And confident in Christ to come, Him they embrac'd, tho' distant near, And languish'd for their heavenly home.

3 His seed elect, his heir foretold, Of whom the promis'd Christ should rise, He could not from his God with-hold That best, that costliest sacrifice.

8 Now, Lord, for thee our all we leave, Our willing soul thy call obeys, Pleasure, and wealth, and fame we give, Freedom, and life, to win thy grace.

10 Jesu accept our sacrifice, All things for thee we count but loss, Lo! At thy word our Isaac dies, Dies on the altar of thy cross.

12 For what to thee, O Lord, we give, An hundred fold we here obtain, And soon with thee shall all receive, And loss shall be eternal gain.

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

6 Egypt unfolds her golden blaze, Yet all for Christ he counts but loss; A richer treasure he surveys, His Lord's anticipated cross.

11 With all the servants of his Lord, He (while the first-born victims died) Dar'd the destroying angel's sword, And, arm'd with blood, its point defied!

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

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

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

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

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

Verses XI, XII. By faith, the handmaid of the Lord, Sarah, receiv'd a power unknown, She judg'd him faithful to his word; Barren and old she bore a son. Nature had lost its genial power, And Abraham was old in vain: Impossibilities are o'er, If faith assent, and God ordain. He glorified JEHOVAH's name; (God spake the word, it must be done) Father of nations he became, And multitudes sprang forth from one. From one old man the race did rise, A barren womb the myriads bore, Countless, as stars that deck the skies, As sands that crown the ocean shore. Verses XIII, XIV, XV, XVI. The worthies these of ancient days, By faith they lived, in faith they died: Not yet receiv'd the promis'd grace, But darkly from afar descri'd. Assur'd the Saviour should appear, And confident in Christ to come, Him they embrac'd, tho' distant near, And languish'd for their heavenly home. Pilgrims they here themselves confess'd, Who no abiding-place must know, Strangers on earth they could not rest, Or find their happiness below. Regardless of the things behind, The earthly home from whence they came, A better land they long'd to find, A promis'd heaven was all their aim. Their faith the gracious Father sees, And kindly for his children cares, He condescends to call them his, And suffers them to call him theirs, For them his heaven he hath prepar'd, His New Jerusalem above, And love is there their great reward, A whole eternity of love. Verses XVII, XVIII, XIX. Abraham, when severely tried, His faith by his obedience shew'd; He with the harsh command complied, And gave his Isaac back to God. His son the father offer'd up, Son of his age, his only son, Object of all his joy and hope, And less belov'd than God alone. His seed elect, his heir foretold, Of whom the promis'd Christ should rise, He could not from his God with-hold That best, that costliest sacrifice. The father curb'd his swelling grief, 'Twas God requir'd, it must be done; He stagger'd not thro' unbelief, He bar'd his arm4 to slay his son. He rested in JEHOVAH's power, The word must stand which God hath said, He knew th' Almighty could restore, Could raise his Isaac from the dead. He knew in whom he had believ'd, And, trusting in omnipotence, His son as from the dead receiv'd, His stedfast faith receiv'd him thence. O for a faith like his, that we The bright example may pursue, May gladly give up all to thee, To whom our more than all is due! Now, Lord, for thee our all we leave, Our willing soul thy call obeys, Pleasure, and wealth, and fame we give, Freedom, and life, to win thy grace. 4Charles Wesley changed "arm" to "arms" in All in All (1761). Is there a thing than life more dear, A thing from which we cannot part? We can we now rejoice to tear The idol from our bleeding heart. Jesu accept our sacrifice, All things for thee we count but loss, Lo! At thy word our Isaac dies, Dies on the altar of thy cross. Now to thyself the victim take, Nature's last agony is o'er, Freely thine own we render back, We grieve to part with all no more. For what to thee, O Lord, we give, An hundred fold we here obtain, And soon with thee shall all receive, And loss shall be eternal gain. Verses XX, XXI, XXII. Isaac by faith declar'd his race In Jacob and in Esau blest, The younger by peculiar grace A nobler heritage possess'd. By faith expiring Jacob knew Distinguish'd mercies to pronounce, His hands found out the happy two, And bless'd his fav'rite Joseph's sons. He rais'd himself upon the bed, Prop'd on a staff he own'd his Lord, The patriarch bow'd his hoary head, His body with his soul ador'd. Joseph by faith the flight foretold Of Israel's afflicted race; God their hard bondage should behold, And lead them to the promis'd place. Thither he will'd his bones to go, And take possession in their stead; His bones the promis'd land shall shew, He claims his Canaan, tho' dead. Verses XXIII, XXIV, XXV, XXVI, XXVII, XXVIII. Moses by faith from death was sav'd, While heedless of the tyrant's will, His parents in their God believ'd, And dar'd the lovely babe conceal. By faith, when now to manhood grown, A just contempt of earth he shew'd, Refus'd a prince's name to own, And sought but to be great in God. In vain its pomps ambition spreads, Glory in vain displays her charms, A brighter crown its lustre sheds, A purer flame his bosom warms. Wisely he chose the better part, Suff'rings with God's elect to share, To pleasures vain he steel'd his heart, No room for them when God is there. Fleeting he deem'd them all, and vain, His heart on heavenly joys bestow'd, Partaker of his people's pain, Th' afflicted people of his God. Egypt unfolds her golden blaze, Yet all for Christ he counts but loss; A richer treasure he surveys, His Lord's anticipated cross. He triumph'd in his glorious shame, On pleasure, fame, and wealth look'd down, 'Twas heaven at which his wishes aim'd, Aspiring to a starry crown. By faith he left th' oppressive land, And scorn'd the petty rage of kings, Supported by JEHOVAH's hand, And shadow'd by JEHOVAH's wings. His steady way he still pursu'd, Nor hopes nor fears retard his pace, Th' INVISIBLE before him stood, And faith unveil'd the Saviour's face. By faith he slew the typick lamb, And kept the passover of God: He knew from whom its virtue came, The saving power of sprinkled blood. With all the servants of his Lord, He (while the first-born victims died) Dar'd the destroying angel's sword, And, arm'd with blood, its point defied! Verse XXIX. While thro' the sea by faith they past, The sea retir'd at God's command, The waves shrink back with trembling haste, The waves a chrystal barrier stand. Th' Egyptians daring to pursue, With horror found a wat'ry grave, Too late their want of faith they knew, And sunk beneath th' o'erwhelming wave. Verses XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV. By faith, while Israel's host surrounds Proud Jericho's devoted walls, The ark stands still, the trumpet sounds, The people shouts, the city falls. Rahab by faith deliv'rance found, Nor perish'd with th' accursed race, The harlot for her faith renown'd, Amongst the worthies takes her place. 5Ori., "12"; a misprint. Worthies, who all recorded stand, And shine in everlasting lays; And justly now they each demand The tribute of distincter praise. Gideon, and Barak claim the song, And David good, and Samuel wise, And Jephtha bold, and Samson strong, And all the ancient prophets rise! The battles of the Lord they fought Thro' faith, and mighty states subdu'd, And works of righteousness they wrought, And prov'd the faithfulness of God. They stop'd the lions' mouths, the rage Of fire they quench'd, escap'd the sword, The weak grew strong, and bold t' engage, And chase the hosts that dar'd their Lord. Women their quicken'd dead receiv'd, Women the power of faith display'd, With stedfast confidence believ'd, Believ'd their children from the dead. Verses XXXV, XXXVI, XXXVII. Others, as in a furnace try'd, With strength of passive grace endu'd, Tortures, and deaths thro' faith defy'd, Thro' faith resisted unto blood. Earth they beheld with gen'rous scorn, On all its proffer'd goods look'd down, High on a fiery chariot borne, They lost their life to keep their crown. Secure a better life to find, The path of varied death they trod, Their souls triumphantly resign'd, And died into the arms of God. The prelude of contempt they found, A spectacle to fiends and men; Cruelly mock'd, and scourg'd, and bound, 'Till death shut up the bloody scene. Or stoned, they glorified their Lord, Or joy'd, asunder sawn, t' expire, Or rush'd to meet the slaught'ring sword, Or triumph'd in the tort'ring fire. Verses XXXVII, XXXVIII. Naked, or in rough goatskins clad, In every place they long confess'd The God, for whom o'er earth they stray'd Tormented, destitute, distress'd. Of whom the world unworthy was, Whom only God their Maker knew, The world they punish'd with their loss, The holy anchorites withdrew.

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

Looking unto Jesus. From the German Maria Böhmer Art thou idle? Sits there7 now, Giddy mirth upon thy brow? If thou hast no sighs and tears, Well thou hadst no guilt, or fears, Tears for living mourners plead; Nought avails the hopeless dead. If thou still canst idle be, Foolish soul who died for thee? Who forsook his throne on high, Laid his every glory by, Drank the dregs of wrath divine? Lord was ever love like thine! Idle mirth where art thou now? Where the giddy, thoughtless brow? Hast thou sinn'd? Lament and grieve: Hath God died? Believe, and live: Mirth adieu, and laughter vain! Laughter was not made for man. Looking unto Jesus. From the German.8 Regardless now of things below, Jesus, to thee my heart aspires, Determin'd thee alone to know, Author, and end of my desires: Fill me with righteousness divine; To end, as to begin, is thine. 7Ori., "their," a misprint. 8Source: Nikolaus Ludwig von Zinzendorf, ed. Das Gesang-Buch der Gemeine in Herrn-Huth (Halle: Wäysenhaus, 1737), 14 (13, by Maria Böhmer). See Charles's adaptation in MS Family, 8-9.

Looking unto Jesus. From the German Maria Böhmer (The Same) What is a worthless worm to thee? What is in man thy grace to move? That still thou seekest those who flee The arms of thy pursuing love? That still thy inmost bowels cry "Why, sinner, wilt9 thou perish, why?" Ah show me, Lord, my depth of sin! Ah, Lord, thy depth of mercy show! End, Jesus, end this war within: No rest my spirit e'er shall know, Till thou thy quickning influence give: Breathe, Lord, and these dry bones shall live. There, there before the throne thou art, The Lamb ere10 earth's foundations slain! Take thou, O take this guilty heart; Thy blood will wash out every stain: No cross, no sufferings I decline; Only let all my heart be thine! The Same Looking unto Jesus. God of love, incline thine ear! Christ my King, Haste and bring Thy salvation near. 9Ori. "will"; corrected in 4th edn. (1743) and following. 10Ori., 'e'er'; but clearly used in sense of 'before'. Thee my restless soul requires; Restless till Thou fulfill All its large desires. Only thou to me be given; Thou be mine, I resign All in earth and heaven. Jesus, come, my sickness cure; Shew thine art, Cleanse a heart Full of thoughts impure. Painfully it now aspires To be free, Full of thee, Full of hallow'd fires. Lo, I tread on deaths and snares, Sinking still Into ill, Plung'd in griefs and cares. When, O when wilt thou appear? O draw nigh! Say, "'Tis I;" And I will not fear.

Morning Hymn Hasten, hasten the glad hour, Come and be Unto me Health, and love, and power. Christ, my life, my inward heaven, Thro' the whole Of my soul Spread thy little leaven. Make me to the end endure; Let me feel Love the seal: Love shall make it sure. Love, thine image love restore: Let me love, Hence remove, And be seen no more. Morning Hymn. Christ, whose glory fills the skies, Christ, the true, the only light, Sun of righteousness, arise, Triumph o'er the shades of night: Day-Spring from on high, be near: Day-Star, in my heart appear.

Morning Hymn (Another 1) Dark and chearless is the morn Unaccompanied by thee, Joyless is the day's return, Till thy mercy's beams I see; Till they inward light impart, Glad my eyes, and warm my heart. Visit then this soul of mine, Pierce the gloom of sin, and grief, Fill me, radiancy divine, Scatter all my unbelief, More and more thyself display Shining to the perfect day. Another Morning Hymn.11 Jesus the all restoring Word, My fallen spirit's hope, After thy lovely likeness, Lord, O when shall I wake up! Thou, O my God, thou only art The life, the truth, the way: Quicken my soul, instruct my heart, My sinking footsteps stay. Of all thou hast in earth below In heaven above to give, Give me thine only self to know, In thee to walk, and live. 11Charles included this hymn in a later manuscript selection for family use: MS Family, 2-3.

An Evening Hymn Fill me with all the life of love, In mystick union join Me to thyself, and let me prove The fellowship divine. Open the intercourse between My longing soul and thee, Never to be broke off again Thro' all eternity. Grant this, O Lord; for thou hast died That I might be forgiven, Thou hast the RIGHTEOUSNESS supplied, For which I merit heaven. An Evening Hymn.12 Jesus, the all-atoning Lamb, Lover of lost mankind, Salvation in whose only name A sinful world can find: I ask thy grace to make me clean, I come to thee, my God: Open, O Lord, for this day's sin The fountain of thy blood. 12Charles included this hymn in a later manuscript selection for family use: MS Family, 3-4.

To the Revd. Mr. Whitefield Hither my spotted soul be brought, And every idle word, And every work, and every thought That hath not pleased my Lord. Hither my actions righteous deem'd By man, and counted good, As filthy rags by God esteem'd, Till sprinkled with thy blood. No! My best actions cannot save, But thou must purge even them: And (for in thee I now believe) My worst cannot condemn. To thee then, O vouchsafe me power For pardon still to flee, And every day, and every hour To wash myself in thee. To the Revd. Mr. Whitefield.13 Brother in Christ, and well belov'd, Attend, and add thy pray'r to mine, As Aaron call'd, yet14 inly mov'd, To minister in things divine! 13First published in George Whitefield's Continuation of the Reverend Mr. Whitefield's Journal, from His Arrival at London to His Departure from thence on his Way to Georgia (London: James Hutton, 1739), iii-iv. 14"Yet" changed to "and" in 4th edn. (1743) and following. Faithful, and often own'd of God, Vessel of grace, by Jesus us'd; Stir up the gift on thee bestow'd, The gift thro' hallow'd hands transfus'd. Fully thy heavenly mission prove, And make thy own election sure; Rooted in faith, and hope, and love, Active to work, and firm t' endure. Scorn to contend with flesh and blood, And trample on so mean a foe; By stronger fiends in vain withstood, Dauntless to nobler conquests go. Go where the darkest tempest low'rs, Thy foes triumphant wrestler foil; Thrones, principalities, and powers, Engage, o'ercome, and take the spoil. The weapons of thy warfare take, With truth and meekness arm'd ride on; Mighty, through God, hell's kingdom shake, Satan's strong holds, through God, pull down. Humble each vain aspiring boast, Intensely for God's glory burn; Strongly declare the sinner lost, SELF-RIGHTEOUSNESS o'erturn, o'erturn.

To the Same Revd. Mr. Whitefield, Before His Voyage Tear the bright idol from his shrine, Nor suffer him on earth to dwell; T' usurp the place of blood divine, But chase him to his native hell. Be all into subjection brought, The pride of man let faith abase; And captivate his every thought, And force him to be sav'd by grace. To the Same Revd. Mr. Whitefield, Before His Voyage.15 Servant of God, the summons hear, Thy Master calls, arise, obey! The tokens of his will appear, His providence points out thy16 way. Lo! We commend thee to his grace! In confidence go forth! Be strong! Thy meat his will, thy boast his praise, His righteousness be all thy song. Strong in the Lord's almighty power, And arm'd in panoply divine, Firm may'st thou stand in danger's hour, And prove the strength of Jesus thine. 15First published in George Whitefield's Continuation of the Reverend Mr. Whitefield's Journal, During the Time he was Detained in England by the Embargo (London: James Hutton, 1739), iii-iv. 16Ori. "the", a misprint; restored to "thy" in 4th edn. (1743) and following, as it had appeared in Whitefield's Journal. Thy breast-plate be his righteousness, His sacred truth thy loins surround; Shod be thy beauteous feet with peace, Spring forth, and spread the gospel sound. Fight the good fight, and stand secure In faith's impenetrable shield; Hell's prince shall tremble at its power, With all his fiery darts repel'd. Prevent thy foes, nor wait their charge, But call their ling'ring battle on. But strongly grasp thy seven-fold targe, And bear the world, and Satan down. The helmet of salvation take, The Lord's, the Spirit's conqu'ring sword, Speak from the word in lightning speak, Cry out, and thunder from the word. Champion of God, thy Lord proclaim, Jesus alone resolv'd to know; Tread down thy foes in Jesu's name: Go conqu'ring, and to conquer go. Thro' racks and fires pursue thy way, Be mindful of a dying God; Finish thy course, and win the day: Look up and seal the truth with blood.

In a Storm Infinite God, thy greatness spann'd These heavens, and meted out the skies, Lo! In the hollow of thy hand, The measur'd waters sink and rise! Thee to perfection who can tell? Earth, and her sons beneath thee lie Lighter than dust within thy scale, Less than nothing in thine eye. Yet in thy Son divinely great, We claim thy providential care. Boldly we stand before thy seat, Our Advocate hath placed us there. With him we are gone up on high, Since he is ours, and we are his; With him we reign above the sky, Yet walk upon our subject seas. We boast of our recover'd pow'rs, Lords are we of the lands, and floods, And earth, and heaven, and all is ours, And we are Christ's, and Christ is God's! In a Storm. Glory to thee, whose powerful word, Bids the tempestuous wind arise, Glory to thee, the sovereign Lord Of air, and earth, and seas, and skies! Let air, and earth, and skies obey, And seas thy awful will perform: From them we learn to own thy sway, And shout to meet the gathering storm. What tho' the floods lift up their voice, Thou hearest, Lord, our louder cry; They cannot damp thy children's joys, Or shake the soul, when God is nigh. Headlong we cleave the yawning deep, And back to highest heaven are born, Unmov'd, tho' rapid whirlwinds sweep, And all the watry world upturn. Roar on, ye waves! Our souls defie Your roaring to disturb our rest, In vain t' impair the calm ye try, The calm in a believer's breast. Rage, while our faith the Saviour tries, Thou sea, the servant of his will: Rise, while our God permits thee, rise; But fall, when he shall say, "Be still!"

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

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

Waiting for Christ I trust in him who stands between The Father's wrath and me: JESU! Thou great eternal mean, I look for all from thee. Thy mercy pleads, thy truth requires, Thy promise calls thee down: Not for the sake of my desires But Oh! Regard thine own! I seek no motive out of thee: Thine own desires fulfil: If now thy bowels yearn on me, On me perform thy will. Doom, if thou canst, to endless pains, And drive me from thy face:20 But if thy stronger love constrains, Let me be sav'd by grace. Waiting for Christ. Unchangeable, Almighty Lord, The true, and merciful, and just, Be mindful of thy gracious word, Wherein thou causest me to trust. 20John Wesley marks these words to be expunged in his personal copy of the 5th edn. (1756). They had been objected to by Thomas Church in 1744. Wesley replied in An Answer to the Rev. Mr. Church's "Remarks", III.4 (Works 9:113-14); and in Principles of a Methodist Farther Explained, II.8 (Works 9:185). My weary eyes look out in vain, And long thy saving health to see: But known to thee is all my pain: When wilt thou come, and comfort me! Prisoner of hope, to thee I turn, Thee my strong hold, and only stay: Harden'd in grief, I ever mourn: Why do thy chariot-wheels delay? But shall thy creature ask thee why? No; I retract the eager prayer: Lord, as thou wilt, and not as I; I cannot chuse; thou canst not err. To thee, the only wise, and true, See then at last I all resign; Make me in Christ a creature new, The manner, and the time be thine. Only preserve my soul from sin, Nor let me faint for want of thee: I'll wait till thou appear within, And plant thy heaven of love in me.

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

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

After Preaching Open the hearts of all that hear, To make their Saviour room, Now let them find redemption near, Let faith by hearing come. Give them to hear the word as thine, And (while they thus receive) Prove it the saving power divine, To sinners that believe. After Preaching. Glory, and praise, and love to thee, For this effectual door, Jesu! Who publishest by me The gospel to the poor. Glory to thy great name alone, That life and power imparts: Now, Lord, thy genuine gospel own, And graft it on their hearts. Now let them feel the tidings true, Grant to thy word success; Water it with thy heavenly dew, And give the wish'd increase.

Written in Sickness Written in Sickness. While sickness shakes the house of clay, And sap'd by pain's continued course, My nature hastens to decay, And waits the fever's friendly force: Whither should my glad soul aspire, But heav'nward to my Saviour's breast? Wafted on wings of warm desire, To gain her everlasting rest. O when shall I no longer call This earthly tabernacle mine? When shall the shatter'd mansion fall, And rise rebuilt by hands divine? Burthen'd beneath this fleshly load, Earnestly here for ease I groan, Athirst for thee the living God, And ever struggling to be gone. Where thou, and only thou art lov'd, Far from the world's insidious art, Beyond the range of fiends remov'd, And safe from my deceitful heart; There let me rest, and sin no more: Come quickly, Lord, and end the strife, Hasten my last, my mortal hour, Swallow me up in endless life. Ah! Let it not my Lord displease, That eager thus for death I sue, T' ward the high prize impatient press, And snatch the crown to conquest due. Master, thy greatness wants not me: O how should I thy cause defend! Captain, release, and set me free; Here let my useless warfare end. 'Tis not the pain I seek to shun, The destin'd cross, and purging fire; Sin do I fear, and sin alone, Thee, only thee do I desire. For thee, within myself, for thee I groan, and for th' adoption wait, When death shall set my spirit free, And make my liberty compleat. No longer then, my Lord, defer, From earth and sin to take me home; Now let my eyes behold thee near; Come quickly, O my Saviour, come.

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

Upon Parting with His Friends. Part I Part V Henceforth thy only will I chuse, To Christ I die, to Christ I live; Had I a thousand lives to lose, Had I a thousand friends to give, All, all I would to thee restore, And grieve that I could give no more. Part V.25 Jesus, in whom the weary find Their late and26 permanent repose; Physician of the sin-sick mind, Relieve my wants, assuage my woes; And let my soul on thee be cast, 'Till life's fierce tyranny be27 past. Loosed from my God, and far remov'd, Long have I wander'd to and fro, O'er earth in endless circles rov'd, Nor found whereon to rest below; Back to my God at last I fly, For O! The waters still are high. Selfish pursuits, and nature's maze, The things of earth for thee I leave, Put forth thy hand, thy hand of grace, Into the ark of love receive; Take this poor flutt'ring soul to rest, And lodge it, Saviour, in thy breast. Fill with inviolable peace, 'Stablish, and keep my 'stablish'd28 heart; In thee may all my wand'rings cease, From thee no more may I depart, Thy utmost goodness call'd to prove, Lov'd with an everlasting love. 25A manuscript draft of this section, on a leaf torn from a larger collection (numbered page 21) is in Special Collections of Garrett-Evangelical Theological Seminary Library, in a volume titled "Presidents of the British Wesleyan Conference." 26"But" instead of "and" in manuscript draft. 27"Is" instead of "be" in manuscript draft. 28"'Stablish'd" changed to "settled" in 4th edn. (1743) and following.

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

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

In Temptation 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.

Matthew 1:21. "He shall save his people from their sins" Thou, O Christ, art all I want, More than all in thee I find: Raise the fallen, chear the faint, Heal the sick, and lead the blind, Just, and holy is thy name, I am all unrighteousness, False, and full of sin I am, Thou art full of truth, and grace. Plenteous grace with thee is found, Grace to cover all my sin: Let the healing streams abound, Make, and keep me pure within: Thou of life the fountain art: Freely let me take of thee, Spring thou up within my heart, Rise to all eternity! Matthew i. 21. "He shall save his people from their sins." Jesus, in whom the Godhead's rays Beam forth with milder majesty, I see thee full of truth and grace, And come for all I want to thee. Wrathful, impure, and proud I am, Nor constancy, nor strength I have: But thou, O Lord, art still the same, And hast not lost thy power to save.

Desiring Christ Save me from wrath,35 the plague expell; Jesu, thy humble self impart; O let thy mind within me dwell; O give me lowliness of heart. Enter thyself, and cast out sin; Thy spotless purity bestow; Touch me, and make the leper clean: Wash me, and I am white as snow. Fury is not in thee, my God: O why should it be found in thine! Sprinkle me, Saviour, with thy blood, And all thy gentleness is mine. Pour but thy blood upon the flame, Meek, and dispassionate, and mild, The leopard sinks into a lamb, And I become a little child. Desiring Christ. Where shall I lay my weary head? Where shall I hide me from my shame? From all I feel, and all I dread, And all I have, and all I am! Swift to outstrip the stormy wind, And leave this cursed self behind! 35"Wrath" changed to "pride" in 4th edn. (1743) and following. O the intolerable load Of nature waken'd to pursue, The footsteps of a distant God, Till faith hath form'd the soul anew! 'Tis death, 'tis more than death to bear I cannot live, till God is here. Give me thy wings, celestial Dove, And help me from myself to fly; Then shall my soul far off remove, The tempest's idle rage defy, From sin, from sorrow, and from strife Escap'd, and hid in Christ, my life. Stranger on earth, I sojourn here: Yet, O on earth I cannot rest, Till thou my hidden life appear, And sweetly take me to thy breast: To thee my wishes all aspire, And sighs for thee my whole desire. Search, and try out my panting heart: Surely, my Lord, it pants for thee, Jealous lest earth should claim a part: Thine wholly thine I gasp to be. Thou know'st 'tis all I live to prove; Thou know'st, I only want thy love.

"I thirst, thou wounded Lamb of God." From the German Nikolaus von Zinzendorf If thou impart thyself to me, No other good I need; If thou the Son shalt make me free, I shall be free indeed. I cannot rest, till in thy blood, I full redemption have; But thou, thro' whom I come to God, Canst to the utmost save. From sin, the guilt, the power, the pain, Thou wilt redeem my soul. Lord, I believe; and not in vain: My faith shall make me whole. I too with thee shall walk in white; With all thy saints shall prove, What is the length, and breadth, and height, And depth of perfect love. From the German.36 I thirst, thou wounded Lamb of God, To wash me in thy cleansing blood, To dwell within thy wounds; then pain Is sweet, and life or death is gain. 36Source: Nikolaus Ludwig von Zinzendorf, ed. Das Gesang-Buch der Gemeine in Herrn-Huth (Halle: Wäysenhaus, 1737). Composed of excerpts from four hymns in this collection: vv. 1-2 from 1197 (p. 1059, by Zinzendorf); vv. 3-6 from 1210 (p. 1068, by Johann Nitschmann); v. 7 from 1201 (p. 1061-62, by Zinzendorf); and v. 8 from 1233 (p. 1084-86, by Anna Nitschmann). Take my poor heart, and let it be For ever closed to all but thee! Seal thou my breast, and let me wear That pledge of love for ever there. How blest are they, who still abide Close shelter'd in thy bleeding side! Who life, and strength from thence derive, And by thee move, and in thee live! What are our works but sin and death, Till thou thy quick'ning Spirit breathe! Thou giv'st the power thy grace to move O wond'rous grace! O boundless love! How can it be, thou heavenly King, That thou should'st us to glory bring? Make slaves the partners of thy throne, Deck'd with a never-fading crown. Hence our hearts melt, our eyes o'erflow, Our words are lost: nor will we know, Nor will we think of ought, beside "My Lord, my love is crucified." Ah Lord! Enlarge our scanty thought, To know the wonders thou hast wrought! Unloose our stamm'ring tongue, to tell Thy love, immense, unsearchable!

The Resignation 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. O my offended Lord, Restore my inward peace: I know thou canst: pronounce the word, And bid the tempest cease. Abate the purging fire, And draw me to my good; Allay the fever of desire, By sprinkling me with blood. I long to see thy face, Thy Spirit I implore, The living water of thy grace, That I may thirst no more. When shall thy love constrain, And force me to thy breast? When shall my soul return again To her eternal rest? Ah! What avails my strife, My wand'ring to and fro? Thou hast the words of endless life, Ah! Whither should I go? Thy condescending grace To me did freely move: It calls me still to seek thy face, And stoops to ask my love. Lord, at thy feet I fall, I groan to be set free, I fain would now obey the call, And give up all for thee. To rescue me from woe, Thou didst with all things part, Didst lead a suffering life below, To gain my worthless heart: My worthless heart to gain, The God of all that breathe Was found in fashion as a man, And died a cursed death. And can I yet delay My little all to give, To tear my soul from earth away, For Jesus to receive? Nay, but I yield, I yield! I can hold out no more, I sink by dying love compell'd, And own thee Conqueror. Tho' late, I all forsake, My friends, my life resign, Gracious Redeemer, take, O take And seal me ever thine. Come, and possess me whole, Nor hence again remove, Settle, and fix my wav'ring soul, With all thy weight of love. My one desire is38 this, Thy only love to know, To seek and taste no other bliss, No other good below. 38Charles Wesley changes "is" to "be" in All in All (1761).

O my offended Lord, Restore my inward peace: I know thou canst: pronounce the word, And bid the tempest cease. Abate the purging fire, And draw me to my good; Allay the fever of desire, By sprinkling me with blood. I long to see thy face, Thy Spirit I implore, The living water of thy grace, That I may thirst no more. When shall thy love constrain, And force me to thy breast? When shall my soul return again To her eternal rest? Ah! What avails my strife, My wand'ring to and fro? Thou hast the words of endless life, Ah! Whither should I go? Thy condescending grace To me did freely move: It calls me still to seek thy face, And stoops to ask my love. Lord, at thy feet I fall, I groan to be set free, I fain would now obey the call, And give up all for thee. To rescue me from woe, Thou didst with all things part, Didst lead a suffering life below, To gain my worthless heart: My worthless heart to gain, The God of all that breathe Was found in fashion as a man, And died a cursed death. And can I yet delay My little all to give, To tear my soul from earth away, For Jesus to receive? Nay, but I yield, I yield! I can hold out no more, I sink by dying love compell'd, And own thee Conqueror. Tho' late, I all forsake, My friends, my life resign, Gracious Redeemer, take, O take And seal me ever thine. Come, and possess me whole, Nor hence again remove, Settle, and fix my wav'ring soul, With all thy weight of love. My one desire is38 this, Thy only love to know, To seek and taste no other bliss, No other good below. 38Charles Wesley changes "is" to "be" in All in All (1761).

After a Relapse into Sin Speak, and the deaf shall hear thy voice, The blind his sight receive, The dumb in songs of praise rejoice, The heart of stone believe. The Ethiop then shall change his skin, The dead shall feel thy power, The loathsome leper shall be clean, And I shall sin no more! After a Relapse into Sin. Depth of mercy! Can there be Mercy still reserv'd for me! Can my God his wrath forbear, Me, the chief of sinners spare! I have long withstood his grace, Long provok'd him to his face, Would not hearken to his calls, Griev'd him by a thousand falls. I my Master have denied, I afresh have crucified, Oft profan'd his hallow'd name, Put him to an open shame. I have spilt his pretious blood, Trampled on the Son of God, Fill'd with pangs unspeakable, I and yet am not in hell. Lo! I cumber still the ground! Lo! An advocate is found, "Hasten not to cut him down, Let this barren soul alone." Jesus speaks, and pleads his blood, He disarms the wrath of God, Now my Father's bowels move, Justice lingers into love. Kindled his relentings are, Me he now delights to spare, Cries, "How shall I give thee up?" Lets the lifted thunder drop. Whence to me this waste of love? Ask my advocate above, See the cause in Jesu's face Now before the throne of grace. There for me the Saviour stands, Shews his wounds, and spreads his hands, God is love: I know, I feel, Jesus weeps! But loves me still!

Written in Stress of Temptation Jesus! Answer from above, Is not all thy nature love! Wilt thou not the wrong forget, Suffer me to kiss thy feet? If I rightly read thy heart, If thou all compassion art, Bow thine ear, in mercy bow, Pardon, and accept me now. Pity from thine eye let fall; By a look my soul recall, Now the stone to flesh convert, Cast a look, and break my heart. Now incline me to repent, Let me now my fall lament; Now my foul revolt deplore, Weep, believe, and sin no more! Written in Stress of Temptation. I am the man, who long have known The fierceness of temptation's rage! And still to God for help I groan: When shall my groans his help engage? Out of the deep on Christ I call, In bitterness of spirit cry; Broken upon that stone I fall, I fall, the chief of sinners I! Saviour of men, my sad complaint Let me into thy bosom pour, Beneath my load of sin I faint, And hell is ready to devour. A devil to myself I am, Yet cannot 'scape the flesh I tear, Beast, fiend, and legion is my name, My lot the blackness of despair. Why then in this unequal strife, To Tophet's utmost margin driven, Still gasps my parting soul for life, Nor quite gives up her claim to heaven? Why hopes for help my drooping heart, (Hopes against hope) when none is nigh? I cannot from my Lord depart, But kiss the feet at which I die. My Lord, (I still will call thee mine, Tho'39 sentenc'd to eternal pain;) Thou wouldest not thy cup decline, The vengeance due to guilty man. 39"Tho'" changed to "Till" in 4th edn. (1743) and following. My sufferings all to thee are known, Tempted in every point like me: Regard my griefs, regard thine own: Jesu! Remember Calvary! O call to mind thy earnest prayers, Thine agony and sweat of blood, Thy strong and bitter cries and tears, Thy mortal groan, "My God! My God!" For whom didst thou the cross endure? Who nail'd thy body to the tree? Did not thy death my life procure? O let thy bowels answer me! Art thou not touch'd with human woe? Hath pity left the Son of man? Dost thou not all our sorrow know, And claim a share in all our pain? Canst thou forget thy days of flesh? Canst thou my miseries not feel? Thy tender heart it bleeds afresh! It bleeds! And thou art Jesus still! I feel, I feel thee now the same, Kindled thy kind relentings are; These meltings from thy bowels came, Thy Spirit groan'd this inward prayer. Thy prayer is heard, thy will is done! Light in thy light at length I see; Thou wilt preserve my soul thine own, And shew forth all thy power in me. My peace returns, my fears retire, I find thee lifting up my head, Trembling I now to heaven aspire, And hear the voice that wakes the dead. Have I not heard, have I not known, That thou the everlasting Lord, Whom earth and heaven their Maker own, Art always faithful to thy word? Thou wilt not break a bruised reed, Or quench the faintest spark of grace, Till thro' the soul thy power is spread, Thy all-victorious righteousness. With labour faint thou wilt not fail, Or wearied give the sinner o'er, Till in this earth thy judgment dwell, And born of God I sin no more. The day of small and feeble things I know thou never wilt despise; I know, with healing in his wings, The Sun of righteousness shall rise.

Micah 6:6, etc. My heart thou wilt anew create, The fulness of thy Spirit give: In stedfast hope for this I wait, And confident in Christ believe. Micah vi. 6, c. Wherewith, O God, shall I draw near, And bow myself before thy face? How in thy purer eyes appear? What shall I bring to gain thy grace? Will gifts delight the Lord most high? Will multiplied oblations please? Thousands of rams his favour buy, Or slaughter'd hecatombs appease? Can these asswage the wrath of God? Can these wash out my guilty stain? Rivers of oil, and seas of blood! Alas! They all must flow in vain. Shall I my darling Isaac give, Whate'er is dearest in my eyes? Wilt thou my soul and flesh receive A holy, living sacrifice? Whoe'er to thee themselves approve, Must take the path thy word hath shew'd, Justice pursue, and mercy love, And humbly walk by faith with God. But tho' my life henceforth be thine, Future for past can ne'er atone; Tho' I to thee the whole resign, I only give thee back thine own. My hand performs, my heart aspires: But thou my works hast wrought in me; I render thee thine own desires, I breathe what first were breath'd from thee. What have I then wherein to trust? I nothing have, I nothing am: Excluded is my every boast, My glory swallow'd up in shame. Guilty I stand before thy face; I feel on me thy wrath abide: 'Tis just the sentence should take place: 'Tis just but O! Thy Son hath died! Jesus, the Lamb of God, hath bled, He bore our sins upon the tree, Beneath our curse he bow'd his head, 'TIS FINISH'D! He hath died for me! For me, I now believe he died! He made my every crime his own, Fully for me he satisfied: Father, well pleased behold thy Son! See where before the throne he stands, And pours the all-prevailing prayer, Points to his side, and lifts his hands, And shews that I am graven there. He ever lives for me to pray; He prays, that I with him may reign: Amen to what my Lord doth say! Jesu, thou canst not pray in vain.

Redemption Found. From the German Johann Andreas Rothe 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.

From the Same Anna Dober From the Same German.41 Holy Lamb, who thee receive, Who in thee begin to live, Day and night they cry to thee, As thou art, so let us be. Jesu, see my panting breast! See, I pant, in thee to rest! Gladly would I now be clean! Cleanse me now from every sin. Fix, O fix my wavering mind; To thy cross my spirit bind; Earthly passions far remove: Swallow up our souls in love. Dust and ashes, tho' we be Full of guilt and misery, Thine we are, thou Son of God: Take the purchase of thy blood. Who in heart on thee believes, He th' atonement now receives: He with joy beholds thy face, Triumphs in thy pard'ning grace. 41Source: Nikolaus Ludwig von Zinzendorf, ed. Das Gesang-Buch der Gemeine in Herrn-Huth (Halle: Wäysenhaus, 1737), 950-51 (1046, by Anna Dober).

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

Christ Our Righteousness. 1 Corinthians 1:30 Jesus, of all my hopes the ground, Thro' thee thy name I know, The only name where health is found, Whence life and blessings flow. 'Tis now by faith's enlighten'd eye I see thy strange design, See the God-man come down to die, That God may all be mine! Thou art the truth: I now receive Thy unction from above, Divinely taught in thee believe, And learn the lore of love. Still with thy grace anoint my eyes, Throughout my darkness shine; O make me to salvation wise, My all, be ever mine! Christ Our Righteousness. 1 Corinthians i. 30. Jesu, thou art my righteousness, For all my sins were thine: Thy death hath bought of God my peace, Thy life hath made him mine. Spotless, and just in thee I am; I feel my sins forgiven; I taste salvation in thy name, And antedate my heaven. Forever here my rest shall be, Close to thy bleeding side; This all my hope, and all my plea, For me the Saviour died! My dying Saviour, and my God, Fountain for guilt, and sin, Sprinkle me ever in thy blood, And cleanse, and keep me clean. Wash me, and make me thus thine own; Wash me, and mine thou art; Wash me, (but not my feet alone) My hands, my head, my heart. Th' atonement of thy blood apply, Till faith to sight improve, Till hope shall in fruition die, And all my soul be love.

Christ Our Sanctification. 1 Corinthians 1:30 Christ Our Sanctification. 1 Corinthians i. 30. Jesu! My life, thyself apply, Thy Holy Spirit breathe, My vile affections crucify, Conform me to thy death. Conqu'ror of hell, and earth, and sin, Still with thy rebel strive, Enter my soul, and work within, And kill, and make alive. More of thy life, and more I have, As the old Adam dies: Bury me, Saviour, in thy grave, That I with thee may rise. Reign in me, Lord, thy foes controul, Who would not own thy sway; Diffuse thy image thro' my soul; Shine to the perfect day. Scatter the last remains of sin, And seal me thine abode; O make me glorious all within, A temple built by God.

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

Hymn to the Trinity Sons of Belial, hear the cry, Loud as ye our God defy; You can glory in your shame, Shall not we our God proclaim? You can brave th' eternal laws, Zealous in your Master's cause; Jesu! Shall thy servants be Less resolv'd and bold for thee? No, tho' men and fiends exclaim, Sing we still in Jesu's name; Jesus will we ever bless, Thee before thy foes confess. Silent have we been too long, Awed by earth's rebellious throng; Should we still to sing deny, Lord, the very stones would cry Hallelujah! Hymn to the Trinity.43 Fountain of deity, Father, all hail to thee! Ever equally ador'd, Hail the Spirit, and the Son, Holy, holy, holy Lord, One in Three, and Three in One. 43This and the following six short hymns reappear as the opening of Gloria Patri (1746).

Hymn for the Kingswood Colliers O Spirit of love, Of health, and of power, Thy working we prove, Thy grace we adore; Whose inward revealing Applies our Lord's blood, Attesting, and sealing Us children of God. Hymn for the Kingswood Colliers. Glory to God, whose sovereign grace Hath animated senseless stones, Call'd us to stand before his face, And rais'd us into Abraham's sons. The people that in darkness lay, In sin and error's deadly shade, Have seen a glorious gospel day, In Jesu's lovely face display'd. Thou only, Lord, the work hast done, And bare'd thine arm in all our sight, Hast made the reprobates thy own, And claim'd the outcasts as thy right. Thy single arm, Almighty Lord, To us the great salvation brought, Thy word, thy all-creating word, That spake at first the world from nought.

To Be Sung while at Work For this the saints lift up their voice, And ceaseless praise to thee is given, For this the hosts above rejoice: We raise the happiness of heaven. For this, no longer sons of night, To thee our thanks and hearts we give; To thee who call'd us into light, To thee we die, to thee we live. Suffice, that for the season past, Hell's horrid language fill'd our tongues, We all thy words behind us cast, And loudly sang the drunkard's songs. But, O the power of grace divine! In hymns we now our voices raise, Loudly in strange hosannas join, And blasphemies are turn'd to praise! Praise God, from whom all blessings flow, Praise him all creatures here below, Praise him above, ye heavenly host, Praise Father, Son, and Holy Ghost.48 To Be Sung while at Work. Give we to the Lord above Blessing, honour, praise, and love, To the God that loos'd our tongue Sing we an unwonted song. 48This closing doxology was crafted by Thomas Ken, originally as st. 14 of "A Morning Hymn" in A Manual of Prayers, revised edition (London: Charles Brome, 1695), 145. He to us hath come unsought, Us hath out of darkness brought, Darkness such as devils feel, Issuing from the pit of hell. Had he not in mercy spar'd, Hell had been our sure reward; There we had receiv'd our hire, Fuel49 of eternal fire. But we now extol his name, Pluck'd as firebrands from the flame, Proofs of his unbounded grace, Monuments of endless praise. We are now in Jesus found, With his praise let earth resound, Tell it out thro' all her caves, Jesu's name the sinner saves. With his blood he us hath bought, His we are, who once were not; Far, as hell from heaven, remov'd, He hath call'd us his belov'd. Sing we then with one accord Praises to our loving Lord, Who the stone to flesh converts, Let us give him all our hearts. 49Ori., "Fewel"; corrected in 5th edn. (1756).

Isaiah 35 Harder were they than the rock, Till they felt his mercy's stroke, Gushing streams did then arise From the fountains of our eyes. Never let them cease to flow, Since we now our Jesus know, Let us, till we meet above, Sing, and pray, and weep, and love. Isaiah xxxv. Heavenly Father, sovereign Lord, Ever faithful to thy word, Humbly we our seal set to, Testify that thou art true. Lo! For us the wilds are glad, All in chearful green array'd, Opening sweets they all disclose; Bud, and blossom as the rose. Hark! The wastes have found a voice, Lonely desarts now rejoice, Gladsom hallelujahs sing, All around with praises ring. Lo, abundantly they bloom, Lebanon is hither come, Carmel's stores the heavens dispense, Sharon's fertile excellence. See these barren souls of ours Bloom, and put forth fruits and flowers, Flowers of Eden, fruits of grace, Peace, and joy, and righteousness. We behold (the abjects we) Christ th' incarnate deity, Christ in whom thy glories shine, Excellence of strength divine. Ye that tremble at his frown, He shall lift your hands cast down; Christ who all your weakness sees, He shall prop your feeble knees. Ye of fearful hearts be strong, Jesus will not tarry long; Fear not, lest his truth should fail, Jesus is unchangeable. God, your God shall surely come, Quell your foes, and seal their doom, He shall come, and save you too: We, O Lord, have found thee true. Blind we were, but now we see, Deaf we hearken now to thee, Dumb for thee our tongues employ, Lame and lo! We leap for joy! Faint we were, and parch'd with drought, Water at thy word gush'd out, Streams of grace our thirst refresh, Starting from the wilderness. Still we gasp thy grace to know; Here forever let it flow, Make the thirsty land a pool, Fix the Spirit in our soul. Where the antient dragon lay, Open for thyself a way, There let holy tempers rise, All the fruits of paradise. Lead us in the way of peace, In the path of righteousness, Never by the sinner trod, Till he feels the cleansing blood. There the simple cannot stray, Babes, tho' blind, may find their way, Find, nor ever thence depart, Safe in lowliness of heart. Far from fear, from danger far, No devouring beast is there; There the humble walk secure, God hath made their footsteps sure. Jesu, mighty to redeem, Let our lot be cast with them, Far from earth our souls remove, Ransom'd by thy dying love. Leave us not below to mourn, Fain we would to thee return, Crown'd with righteousness arise, Far above these nether skies. Come, and all our sorrows chase, Wipe the tears from every face, Gladness let us now obtain, Partners of thy endless reign. Death, the latest foe destroy; Sorrow then shall yield to joy, Gloomy grief shall flee away, Swallow'd up in endless day.

For a Minister For a Minister.50 Ah! My dear Master! Can it be That I should lose by serving thee? In seeking souls should lose my own, And others save, myself undone? Yet am I lost (shouldst thou depart) Betray'd by this deceitful heart, Destroy'd, if thou my labour bless, And ruin'd by my own success. Hide me! If thou refuse to hide, I fall a sacrifice to pride: I cannot shun the fowler's snare, The fiery test I cannot bear. Helpless to thee for aid I cry, Unable to resist, or fly: I must not, Lord, the task decline, For all I have, and am is thine. And well thou know'st I did not seek, Uncall'd of God, for God to speak, The dreadful charge I sought to flee, "Send whom thou wilt, but send not me." 50Included in George Whitefield's Continuation of the Reverend Mr. Whitefield's Journal, from a few Days after his Return to Georgia to his Arrival at Falmouth (London: William Strahan, 1741), 84-85. Long did my coward flesh delay, And still I tremble to obey, Thy will be done, I faintly cry, But rather suffer me to die. Ah! Rescue me from earth and sin, Fightings without, and fears within, More, more than hell myself I dread, Ah! Cover my defenceless head! Surely thou wilt. Thou canst not send, And not my helpless soul defend, Call me to stand in danger's hour, And not support me with thy power. Lord, I believe the promise true, "Behold, I always am with you;" Always if thou with me remain, Hell, earth, and sin shall rage in vain. Give me thine all-sufficient grace Then hurl your fiery darts of praise, Jesus and me ye ne'er shall part, For God is greater than my heart.

Acts 4:24, etc. Acts iv. 24, c. Almighty, universal Lord, Maker of heaven and earth art thou, All things sprang forth t' obey thy word, Thy powerful word upholds them now. Why then with unavailing rage Did heathens with thy people join, And impotently fierce engage To execute their vain design. Indignant kings stood up t' oppose The Lord, and his Messiah's reign, And earth's confed'rate rulers rose Against their God in council vain. Surely against thy holy Son, (Son of thy love, and sent by thee, One with th' anointing Spirit, one With thy coequal majesty). Herod and Pilate both combin'd Thy sovereign purpose to fulfill; Gentiles and Jews unconscious join'd T' accomplish thy eternal will.

To Be Sung in a Tumult And now their idle fury view, And now behold their threatnings, Lord; Behold thy faithful servants too, And strengthen us to speak thy word. Embolden by thine out-stretch'd arm, Fill us with confidence divine, With heavenly zeal our bosoms warm, That all may own, the work is thine; May see the tokens of thy hand, Its sovereign grace, its healing power, No more their happiness withstand, And fight against their God no more. Now let their opposition cease, Now let them catch the quick'ning flame, And forc'd to yield, the signs increase, The wonders wrought by Jesu's name. To Be Sung in a Tumult. Earth rejoice, the Lord is King! Sons of men, his praises sing; Sing ye in triumphant strains, Jesus our Messiah reigns! Power is all to Jesus given, Lord of hell, and earth, and heaven, Every knee to him shall bow Satan hear, and tremble now! Roaring lion, own his power: Us thou never canst devour, Pluck'd we are out of thy teeth, Sav'd by Christ from hell and death. Tho' thou bruise in us his heel, Sorer vengeance shalt thou feel: Christ, the woman's conqu'ring seed, Christ in us shall bruise thy head. Tho' the floods lift up their voice, Calm we hear thy children's noise: Horribly they rage in vain; God is mightier than man. Jesus greater we proclaim, Him in us, than thee in them: Thee their god he overpowers; Thou art theirs, and Christ is ours. Strong in Christ we thee defy, Dare thee all thy force to try, Work in them, the slaves of sin, Stir up all thy hell within: All thy hosts to battle bring: Shouts in us a stronger King, Lifts our hearts and voices high Hark, the morning-stars reply! Angels and archangels join, All triumphantly combine, All in Jesu's praise agree, Carrying on his victory. Tho' the sons of night blaspheme, More there are with us than them, God with us, we cannot fear: Fear, ye fiends, for Christ is here! Lo! To faith's inlightned sight All the mountain flames with light! Hell is nigh, but God is nigher, Circling us with hosts of fire. Our Messias is come down, Points us to the victor's crown, Bids us take our seats above, More than conqu'rors in his love. Yes; the future work is done, Christ the Saviour reigns alone, Forces Satan to submit, Bruises him beneath our feet.

1 John 3:18. "Little children, love one another" We the evil angels doom Antedate the joys to come, See the dear Redeemer's face Sav'd, already sav'd by grace! 1 John iii. 18. "Little children, love one another." Giver of concord, Prince of Peace, Meek, lamb-like Son of God, Bid our unruly passions cease, O quench them with thy blood. Rebuke the seas, the tempest chide, Our stubborn wills controul, Beat down our wrath, root out our pride, And calm our troubled soul. Subdue in us the carnal mind, Its enmity destroy, With cords of love th' old Adam bind, And melt him into joy. Us into closest union draw, And in our inward parts Let kindness sweetly write her law, Let love command our hearts. O let thy love our hearts constrain! Jesus the crucified, What hast thou done our hearts to gain, Languish'd, and groan'd, and died! Who would not now pursue the way Where Jesu's footsteps shine? Who would not own the pleasing sway Of charity divine? Saviour, look down with pitying eyes, Our jarring wills controul; Let cordial, kind affections rise, And harmonize the soul. Thee let us feel benignly near, With all thy quick'ning powers, The sounding of thy bowels hear, And answer thee with ours. O let us find the antient way Our wond'ring foes to move, And force the heathen world to say, "See how these Christians love!"

For the Anniversary Day of One's Conversion For the Anniversary Day of One's Conversion. Glory to God, and praise, and love Be ever, ever given; By saints below, and saints above, The church in earth and heaven. On this glad day the glorious Sun Of righteousness arose, On my benighted soul he shone, And fill'd it with repose. Sudden expir'd the legal strife, 'Twas then I ceas'd to grieve, My second, real, living life I then began to live. Then with my heart I first believ'd, Believ'd, with faith divine, Power with the Holy Ghost receiv'd To call the Saviour mine. I felt my Lord's atoning blood Close to my soul applied; Me, me he lov'd the Son of God For me, for me he died! I found, and own'd his promise true, Ascertain'd of my part, My pardon pass'd in heaven I knew When written on my heart. O for a thousand tongues to sing My dear Redeemer's praise! The glories of my God and King, The triumphs of his grace. My gracious Master, and my God, Assist me to proclaim, To spread thro' all the earth abroad The honours of thy name. Jesus the name that charms our fears, That bids our sorrows cease; 'Tis musick in the sinner's ears, 'Tis life, and health, and peace! He breaks the power of cancell'd sin, He sets the prisoner free: His blood can make the foulest clean; His blood avail'd for me. He speaks; and listening to his voice, New life the dead receive, The mournful, broken hearts rejoice, The humble poor believe. Hear him ye deaf, his praise ye dumb Your loosen'd tongues employ, Ye blind, behold your Saviour come, And leap, ye lame, for joy. Look unto him, ye nations, own Your God, ye fallen race! Look, and be sav'd, thro' faith alone; Be justified, by grace! See all your sins on Jesus laid; The Lamb of God was slain, His soul was once an offering made For every soul of man. Harlots, and publicans, and thieves In holy triumph join! Sav'd is the sinner that believes From crimes as great as mine. Murtherers, and all ye hellish crew, Ye sons of lust and pride, Believe the Saviour died for you; For me the Saviour died. Awake from guilty nature's sleep, And Christ shall give you light, Cast all your sins into the deep, And wash the Ethiop white.

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

Before a Journey Lord, we believe; and taste thee good, Thee all-sufficient own, And hunger after heavenly food, And thirst for God alone. Before a Journey. Forth at thy call, O Lord, I go, Thy counsel to fulfill: 'Tis all my business here below, Father, to do thy will. To do thy will, while here I make My short, unfixt abode, An everlasting home I seek, A city built by God. O when shall I my Canaan gain, The land of promis'd ease, And leave this world of sin and pain, This howling wilderness! Come to my help, come quickly, Lord, For whom alone I sigh, O let me hear the gracious word, And get me up, and die!

At Lying Down O that I never, never more Might from thy ways depart! Here let me give my wand'rings o'er, By giving thee my heart. Fix my new heart on things above, And then from earth release: I ask not life; but let me love, And lay me down in peace. At Lying Down.53 How do thy mercies close me round! For ever be thy name ador'd! I blush in all things to abound; The servant is above his Lord. Enur'd to poverty and pain, A suffering life my Master led, The Son of God, the Son of man, He had not where to lay his head. But lo! A place he hath prepar'd For me, whom watchful angels keep, Nay, he himself becomes my guard, He smooths my bed, and gives me sleep. 53Charles included this hymn in a later manuscript selection for family use: MS Family, 4-5. Jesus protects; my fears be gone! What can the Rock of Ages move? Safe in thy arms I lay me down, Thy everlasting arms of love! While thou art intimately nigh, Who, who shall violate my rest? Sin, earth, and hell I now defy, I lean upon my Saviour's breast. I rest beneath th' Almighty's shade; My griefs expire, my troubles cease; Thou, Lord, on whom my soul is staid, Wilt keep me still in perfect peace. Me for thine own thou lov'st to take, In time, and in eternity; Thou never, never wilt forsake An helpless worm that trusts in thee. Wherefore in confidence I close My eyes, for thine are open still; My spirit lull'd in calm repose, Waits for the counsels of thy will. After thy likeness let me rise, If here thou will'st my longer stay, Or close in mortal sleep my eyes, To open them in endless day.

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

Hymn to Christ the Prophet Thee every tongue shall then confess, And every knee shall bow; Come quickly, Lord, we wait thy grace, We long to meet thee now. Hymn to Christ the Prophet. Prophet, on earth bestow'd, A Teacher, sent from God, Thee we welcome from above, Sent the Father to reveal, Sent to manifest his love, Sent to teach his perfect will. Thee all the seers of old Prefigur'd and foretold; Moses thee the Prophet shew'd, Meek and lowly as thou art, Abraham, the friend of God, David, after his own heart. The lesser stars that shone, Till thy great course begun, With imparted lustre bright, Render'd back their borrow'd ray, Pointing to thy perfect light, Ushering in thy glorious day. 65Ori., "35"; a misprint. Light of the world below, Thee all mankind may know; Thou, the universal friend, Into every soul hast shone: O that all would comprehend, All adore the rising Sun. Thy chearing beams we bless, Bright Sun of righteousness: Life and immortality Thou alone to light hast brought, Bid the new creation be, Call'd the world of grace from nought. Image of God most high Display'd to mortal eye, Thee the patriarchs beheld, Thee the angel they ador'd, Oft in diverse ways reveal'd Christ the everlasting Lord. Thy Godhead we revere, Wonderful Counsellor! Thou the Father's wisdom art, Great Apostle, thee we praise, Chose thy people to convert, Jacob's fallen tribes to raise. The Gentiles too may see Their covenant in thee, Opener of their blinded eyes, Thee the gracious Father gave: Rise on all, in glory rise, Save a world thou cam'st to save. For this the heavenly Dove Descended from above, He, immeasurably shed, Christ the Prophet mark'd and seal'd, Pour'd upon thy sacred head, Thee th' anointing Spirit fill'd. Ah give us, Lord, to know Thy office here below; Preach deliverance to the poor, Sent for this, O Christ, thou art, Jesu, all our sickness cure; Bind thou up the broken heart. Publish the joyful year Of God's acceptance near, Preach glad tidings to the meek, Liberty to spirits bound, General, free redemption speak, Spread thro' earth the gospel-sound. Humbly behold we sit, And listen at thy feet; Never will we hence remove; Lo! To thee our souls we bow, Tell us of the Father's love; Speak; for, Lord, we hear thee now. Master, to us reveal His acceptable will; Ever for thy law we wait, Write it in our inward parts, Our dark minds illuminate, Grave thy kindness on our hearts. Thine be the choicest store Of blessings evermore! Thee we hear, on thee we gaze, Fairer than the sons of men, Who can see that lovely face, Who can hear those words in vain? Spirit they are, and life, They end the sinner's strife: God they shew benign and mild; Glory be to God on high! Now we know him reconcil'd, Now we "Abba Father" cry! Thou art the truth, the way, O teach us how to pray; Worship spiritual and true Still instruct us how to give, Let us pay the service due, Let us to God's glory live. Holy and true, the key Of David rests on thee. Come, Messias, all things tell, Make us to salvation wise, Shut the gates of death and hell, Open, open paradise. Servant of God, confess His truth and faithfulness; God, the gracious God proclaim, Publish him thro' earth abroad; Let the Gentiles know thy name, Let us all be taught of God. Witness, within us place The Spirit of his grace; Teach us inwardly, and guide By an unction from above, Let it in our hearts abide, Source of light, and life, and love. Pronounce our happy doom, And shew us things to come: All the depths of love display, All the mystery unfold, Speak us seal'd to thy great day, In the book of life inroll'd. Shepherd, securely keep Thy little flock of sheep; Call'd and gather'd into one, Feed us, in green pastures feed, Make us quietly lie down, By the streams of comfort lead. Thou, even thou art he, Whom pain and sorrow flee: Comforter of all that mourn, Let us by thy guidance come, Crown'd with endless joy return To our everlasting home.

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

Matthew 5:4. "Blessed are they that mourn" Sorrow and self shall then expire, While entred into rest, I only live my God t' admire, My God forever blest. No longer then my heart shall mourn, While purified by grace, I only for his glory burn, And always see his face. My stedfast soul, from falling free, Can now no longer move; Jesus is all the world to me, And all my heart is love. Matthew v. 4. "Blessed are they that mourn."67 Gracious soul, to whom are given Holy hungrings after heaven, Restless breathings, earnest moans, Deep, unutterable groans, Agonies of strong desire, Love's supprest, unconscious fire; Turn again to God thy rest, Jesus hath pronounc'd thee blest: Humbly to thy Jesus turn Comforter of all that mourn: Happy mourner, hear, and see, Claim the promise made to thee. 67This hymn appeared first in the 2nd edn. of HSP (1739), 100-102; it was then moved to this collection. Lift to him thy weeping eye, Heaven behind the cloud descry: If with Christ thou suffer here, When his glory shall appear, Christ his suffering son shall own; Thine the cross, and thine the crown. Just thro' him, behold thy way Shining to the perfect day: Dying thus to all beneath, Fashion'd to thy Saviour's death, Him the resurrection prove, Rais'd to all the life of love. What if here a while thou grieve, God shall endless comfort give: Sorrow may a night endure, Joy returns as day-light sure: Praise shall then thy life employ: Sow in tears, and reap in joy.68 Doth thy Lord prolong his stay? Mercy wills the kind delay: Hides he still his lovely face? Lo! He waits to shew his grace: Seems he absent from thy heart? 'Tis, that he may ne'er depart. Gently will he lead the weak, Bruised reeds he ne'er will break; Touch'd with sympathizing care, Thee he in his arms shall bear, Bless with late but lasting peace, Fill with all his righteousness. 68Line reads "Sown in tears, and reap'd in joy" in 2nd edn. of HSP (1739). Couldst thou the Redeemer see, How his bowels yearn on thee! How he marks with pitying eye, Hears his new-born children cry, Bears what every member bears, Groans their groans, and weeps their tears! Couldst thou know, as thou art known, Jesus would appear thy own: Most abandon'd tho' it seem, Darkly safe thy soul with him; Farthest when from God remov'd, Nearest then, and most belov'd. Feebly then thy hands lift up, Hope, amidst despairing, hope: Stand beneath thy load of grief, Stagger not thro' unbelief; Make thy own election sure, Faithful to the end endure. God, to keep thee safe from harms, Spreads his everlasting arms, Feeds with secret strength divine, Waits to whisper "Thou art mine!" His that thou may'st ever be, Now he hides himself from thee. Meekly then persist to mourn, Soon he will, he must return: Call on him; he hears thy cry, Soon he will, he must draw nigh; This the hope, which nought can move, God is truth, and God is love!

Habakkuk 2:4. "The just shall live by faith" Habakkuk ii. 4. "The just shall live by faith." Come hither all, who serve the Lord, Who fear and tremble at his word, Hear me his loving-kindness tell; Hear what he for my soul hath done, And look to prove it in your own; Expect his promis'd love to feel. Come hither, all ye slaves of sin, Ye beasts without, and fiends within, Glad tidings unto all I shew; Jesus's grace for all is free; Jesus's grace hath found out me, And now he offers it to you. Dead in the midst of life I was; Unconscious of my Eden's loss, Long did I in the graves remain, A fallen spirit, dark, and void, Unknowing, and unknown of God, I felt not, for I hugg'd, my chain. He call'd: I answer'd to his call, Confess'd my state, and mourn'd my fall, And strove, and groan'd to be renew'd: With gradual horror then I saw The nature of the fiery law, But knew not then a Saviour's blood. For ten long, legal years I lay An helpless, tho' reluctant prey To pride, and lust, and earth, and hell: Oft to repentance vain renew'd, Self-confident for hours I stood, And fell, and griev'd, and rose, and fell. I fasted, read, and work'd, and pray'd, Call'd holy friendship to my aid, And constant to the altar drew; 'Tis there, I cried, he must be found! By vows, and new engagements bound, All his commands I now shall do. Soon as the trying hour return'd, I sunk before the foes I scorn'd, My firm resolves did all expire: Why hath the law of sin prevail'd? Why have the bonds of duty fail'd? Alas, the tow hath touch'd the fire. Hardly at last I all gave o'er, I sought to free myself no more, Too weak to burst the fowler's snare; Baffled by twice ten thousand foils, I ceas'd to struggle in the toils, And yielded to a just despair. 'Twas then my soul beheld from far The glimmering of an orient star, That pierc'd and chear'd my nature's night; Sweetly it dawn'd, and promis'd day, Sorrow, and sin it chas'd away, And open'd into glorious light. With other eyes I now could see The Father reconcil'd to me, Jesus the just had satisfied: Jesus had made my sufferings his, Jesus was now my righteousness; Jesus for me had liv'd and died. From hence the Christian race I ran, From hence the fight of faith began: O 'tis a good, but painful fight! When heaviness o'erwhelms the soul, When clouds and darkness round me roll, And hide the Saviour from my sight. Convinc'd my work was but begun, How did I strive, and grieve, and groan, Half yielded, yet refus'd to yield! Tempted to give my Saviour up, Deny my Lord, abjure my hope, And basely cast away my shield. My enemies and friends were join'd, God's children with the world's combin'd To shake my confidence in God: Strongly they urg'd me to disclaim My weaker title to the Lamb, My interest in th' atoning blood. So frail, impure, and weak, could I Presume for me he deign'd to die, For me so cold, so void of love! Jesu! They bid me thee resign, They would not have me call thee mine, Till the whole power of faith I prove. What have I known since thee I knew! What trials hast thou brought me thro'! Hardly I yet can credit give: Surely, my soul, 'tis all a dream; Saved as by fire (if sav'd) I seem, If still the life of grace I live! What have I felt, while torn within, Full of the energy of sin, Horror to think, and death to tell! The Prince of Darkness rul'd his hour, Suffer'd to shew forth all his power, And shake me o'er the mouth of hell. But O! His tyranny is o'er! How shall my rescu'd soul adore Thy strange, thy unexampled grace! A brand pluck'd from the fire I am! O Saviour, help me to proclaim, Help me to shew forth all thy praise. Fain would I spread thro' earth abroad The goodness of my loving God, And teach the world thy grace to prove. Unutterably good thou art! Read, Jesu, read my panting heart, Thou seest it pants to break with love! I only live to find thee there: The mansion for thyself prepare, In love anew my heart create: The mighty change I long to feel: For this my vehement soul stands still, Restless resign'd for this I wait.

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

Praise for Redemption. From the German Ludwig Andreas Gotter Praise for Redemption. From the German.70 High praise to thee, all-gracious God! Unceasing praise to thee we pay: Naked and wallowing in our blood, Unpitied, loath'd of all we lay. Thou saw'st, and from th' eternal throne Gav'st us thy dear, thy only Son. Thro' thy rich grace, in Jesu's blood, Blessing, redemption, life we find. Our souls wash'd in this cleansing flood, No stain of guilt remains behind. Who can thy mercy's stores express? Unfathomable, numberless! Now Christ in us doth live, and we, Father, thro' him with thee are one: The banner of his love we see, And fearless grasp the starry crown. Unutterable peace we feel In him, and joys unspeakable. Now hast thou giv'n us, thro' thy Son, The power of living faith to see, Unconquerable faith, alone That gains o'er all the victory. Faith which nor earth nor hell can move, Unblameable in perfect love. 70Source: Nikolaus Ludwig von Zinzendorf, ed. Das Gesang-Buch der Gemeine in Herrn-Huth (Halle: Wäysenhaus, 1737), 27-28 (25, by Ludwig Andreas Gotter).

On the Admission of Any Person into the Society Fully thy71 quick'ning Sp'rit impart, Thou who hast all our sins forgiven; O form the Saviour in my heart; Seal of thy love, and pledge of heaven. For ever be his name imprest Both on my hand, and on my breast. Thine is whate'er we are: thy grace In Christ created us anew, To sing thy never-ceasing praise, Thy unexhausted love to shew; And arm'd with thy great Spirit's aid, Blameless in all thy paths to tread. Yea, Father, ours thro' him thou art, For so is thy eternal will! O live, move, reign within my heart, My soul with all thy fulness fill: My heart, my all I yield to thee: Jesus be all in all to me! On the Admission of Any Person into the Society. Brother in Christ, and well-belov'd, To Jesus, and his servants dear, Enter, and shew thyself approv'd, Enter, and find that God is here! 71Charles Wesley changes "thy" to "the" in All in All (1761). 'Scap'd from the world, redeem'd from sin, By fiends pursued, by men abhor'd, Come in, poor fugitive, come in, And share the portion of thy Lord. Welcome from earth! Lo! The right-hand Of fellowship to thee we give; With open arms, and hearts we stand, And thee in Jesu's name receive! Say, is thy heart resolv'd as ours? Then let it burn with sacred love; Then let it taste the heavenly powers, Partaker of the joys above. Jesu, attend! Thyself reveal! Are we not met in thy great name? Thee in the midst we wait to feel, We wait to catch the spreading flame. Thou God, that answerest by fire, The Spirit of burning now impart, And let the flames of pure desire Rise from the altar of our heart. Truly our fellowship below With thee, and with thy Father is, In thee eternal life we know, And heaven's unutterable bliss.

Written after Walking over Smithfield Be I, O thou my better part, A seal imprest upon thy heart; Should falling clouds with floods conspire, Their waters could not quench love's fire: Nor all in nature's treasury, The freedom of affection buy. O thou that in thy chosen liv'st, And life-infusing counsel giv'st, To those that in thy songs rejoice, To me address thy chearful voice. May I thy finger's signet prove; For death is not more strong than love. Come, my belov'd, O come away, Love is impatient of delay: Run like a youthful hart or roe, On hills where precious spices grow. Love is impatient of delay: Come, my belov'd, O come away. Written after Walking over Smithfield. Hail, holy martyrs, glorious names, Who nobly here for Jesus stood, Rejoic'd, and clap'd your hands in flames, And dar'd to seal the truth with blood! Strong in the Lord, divinely strong, Tortures and death ye here defy'd. Demons and men, a gazing throng, Ye brav'd, and more than conqu'ring died! Finish'd your course, and fought your fight, Hence did your mounting souls aspire, Starting from flesh, they took their flight Born upward on a car of fire. Where earth and hell no more molest, Ye now have join'd the heavenly host, Entred into your Father's rest, And found the life which here ye lost. Father, if now thy breath revives In us the pure, primeval flame, Thy power, which animates our lives, Can make us in our deaths the same; Can out of weakness make us strong, Arming as in the antient days, Loosing the stammering infant's tongue, And perfecting in babes thy praise. Stedfast we then shall stand, and sure Thy everlasting truth to prove, In faith's plerophory secure, In all th' omnipotence of love. Come, holy, holy, holy Lord, The Father, Son, and Spirit come! Be mindful of thy changeless word, And make the faithful soul thy home. Arm of the Lord, awake, awake! In us thy glorious self reveal, Let us thy sevenfold gifts partake, Let us thy mighty working feel. Near us, assisting Jesu, stand, Give us the opening heaven to see, Thee to behold at God's right-hand, And yield our parting souls to thee. My Father, O my Father, hear, And send the fiery chariot down, Let Israel's flaming steeds appear, And whirl us to the starry crown! We, we would die for Jesus too! Thro' tortures, fires, and seas of blood, All, all triumphantly break thro', And plunge into the depths of God!

The Believers Triumph. From the German Nikolaus von Zinzendorf The Believer's Triumph. From the German.77 Jesu, thy blood and righteousness My beauty are, my glorious dress; 'Midst flaming worlds in these array'd With joy shall I lift up my head. Bold shall I stand in thy great day; For who ought to my charge shall lay? Fully thro' these absolv'd I am From sin and fear, from guilt and shame. The deadly writing now I see Nail'd with thy body to the tree: Torn with the nails that pierc'd thy hands, Th' old covenant no longer stands. Tho' sign'd and written with my blood, As hell's foundations sure it stood, Thine hath wash'd out the crimson stains, And white as snow my soul remains. Satan, thy due reward survey, The Lord of life why didst thou slay? To tear the prey out of thy teeth: To spoil the realms of hell and death. 77Source: Nikolaus Ludwig von Zinzendorf, ed. Gesang-Buch der Herrnhut und anderer Brüder-Gemeinen (Herrnhut, 1739), 1136 (1258, by Zinzendorf; added in anhange to 1739 edition). The holy, the unspotted Lamb, Who from the Father's bosom came, Who died, for me ev'n me t' atone, Now for my Lord and God I own. Lord, I believe the pretious blood Which at the mercy-seat of God For ever doth for sinners plead, For me, ev'n for my soul was shed. Lord, I believe, were sinners more Than sands upon the ocean-shore, For all thou hast the ransom given, Purchas'd for all, peace, life, and heaven. Lord, I believe, the price is paid For every soul, th' atonement made; And every soul thy grace may prove, Lov'd with an everlasting love. Carnal, and sold to sin no more I am; hell's tyranny is o'er: Th' immortal seed remains within, And born of God I cannot sin. Yet nought whereof to boast I have; All, all thy mercy freely gave: No works, no righteousness are mine; All is thy work, and only thine. When from the dust of death I rise To claim my mansion in the skies, Ev'n then, this shall be all my plea, "Jesus hath liv'd, hath died for me." Thus Abraham, the friend of God, Thus all heaven's armies, bought with blood, Saviour of sinners thee proclaim; Sinners, of whom the chief I am. Naked from Satan did I flee, To thee, my Lord, and put on thee: And thus adorn'd, I wait the word "He comes: arise and meet thy Lord." This spotless robe the same appears, When ruin'd nature sinks in years: No age can change its constant hue; Thy blood preserves it ever new. When thou shalt call in that great day For my account, thus will I say; "Thanks to my gracious Lord, if ought Of good I did, glad I it wrought: "And while I felt thy blood within Cleansing my soul from every sin, Purging each fierce and foul desire; I joy'd in the refining fire. "If pride, desire, wrath stir'd anew, Swift to my sure resort I flew: See there my Lord upon the tree! Hell heard: instant my soul was free." Then shall heaven's hosts with loud acclaim, Give praise and glory to the Lamb, Who bore our sins, and by his blood Hath made us kings and priests to God. O ye, who joy to feed his sheep, Ever in your remembrance keep, Empty they are, and void of God, Till brought to the atoning blood. Jesu, be endless praise to thee, Whose boundless mercy hath for me, For me, and all thy hands have made, An everlasting ransom paid. Ah give me now, all-gracious Lord, With power to speak thy quick'ning word, That all, who to thy wounds will flee May find eternal life in thee. Thou God of power, thou God of love, Let the whole world thy mercy prove: Now let thy word o'er all prevail: Now take the spoils of death, and hell.

The Love-Feast. Part I. O let the dead now hear thy voice, Now bid thy banish'd ones rejoice, Their beauty this, their glorious dress, Jesu, thy blood and righteousness! The Love-Feast. Part I. Come, and let us sweetly join Christ to praise in hymns divine; Give we all with one accord Glory to our common Lord: Hands, and hearts, and voices raise, Sing as in the antient days, Antedate the joys above, Celebrate the feast of love. Strive we, in affection strive: Let the purer flame revive, Such as in the martyrs glow'd, Dying champions for their God. We, like them, may live and love, Call'd we are their joys to prove; Sav'd with them from future wrath, Partners of like pretious faith. Sing we then in Jesu's name, Now, as yesterday the same, One in every age and place, Full for all of truth and grace. We for Christ our Master stand Lights in a benighted land; We our dying Lord confess, We are Jesu's witnesses. Witnesses that Christ hath died, We with him are crucified: Christ hath burst the bands of death, We his quick'ning Spirit breathe. Christ is now gone up on high, (Thither all our wishes fly): Sits at God's right-hand above, There with him we reign in love! Part II. Come, thou high and lofty Lord, Lowly, meek, incarnate Word; Humbly stoop to earth again, Come, and visit abject man. Jesu, dear, expected guest, Thou art bidden to the feast; For thyself our hearts prepare, Come, and sit, and banquet there. Jesu, we the promise claim, We are met in thy great name: In the midst do thou appear, Manifest thy presence here; Sanctify us, Lord, and bless, Breathe thy Spirit, give thy peace, Thou thyself within us move; Make our feast a feast of love. Let the fruits of grace abound, Let in us thy bowels sound; Faith, and love, and joy increase, Temperance, and gentleness: Plant in us thy humble mind; Patient, pitiful, and kind, Meek, and lowly let us be, Full of goodness, full of thee. Make us all in thee compleat, Make us all for glory meet, Meet t' appear before thy sight, Partners with the saints in light. Call, O call us each by name To the marriage of the Lamb, Let us lean upon thy breast, Love be there our endless feast. Part III. Let us join ('tis God commands) Let us join our hearts and hands; Help to gain our calling's hope, Build we each the other up. God his blessing shall dispense, God shall crown his ordinance, Meet in his appointed ways, Nourish us with social grace. Let us then as brethren love, Faithfully his gifts improve, Carry on the earnest strife, Walk in holiness of life. Still forget the things behind, Follow Christ in heart and mind, Toward the mark unwearied press, Seize the crown of righteousness. Plead we thus for faith alone, Faith which by our works is shown; God it is who justifies, Only faith the grace applies, Active faith that lives within, Conquers hell, and death, and sin, Hallows whom it first made whole, Forms the Saviour in the soul. Let us for this faith contend, Sure salvation, is its end; Heaven already is begun, Everlasting life is won: Only let us persevere Till we see our Lord appear, Never from the Rock remove, Sav'd by faith which works by love. Part IV. Partners of a glorious hope, Lift your hearts and voices up. Jointly let us rise and sing Christ our Prophet, Priest, and King. Monuments of Jesu's grace, Speak we by our lives his praise, Walk in him we have receiv'd, Shew we not in vain believ'd. While we walk with God in light, God our hearts doth still unite, Dearest fellowship we prove, Fellowship of Jesu's love; Sweetly each with each combin'd, In the bonds of duty join'd, Feels the cleansing blood applied, Daily feels that Christ hath died. Still, O Lord, our faith increase, Cleanse from all unrighteousness, Thee, th' unholy cannot see; Make, O make us meet for thee: Every vile affection kill, Root out every seed of ill; Utterly abolish sin, Write thy law of love within. Hence may all our actions flow, Love the proof that Christ we know; Mutual love the token be, Lord, that we belong to thee: Love, thy image love impart, Stamp it on our face and heart, Only love to us be given, Lord, we ask no other heaven.

The Love-Feast. Part I. O let the dead now hear thy voice, Now bid thy banish'd ones rejoice, Their beauty this, their glorious dress, Jesu, thy blood and righteousness! The Love-Feast. Part I. Come, and let us sweetly join Christ to praise in hymns divine; Give we all with one accord Glory to our common Lord: Hands, and hearts, and voices raise, Sing as in the antient days, Antedate the joys above, Celebrate the feast of love. Strive we, in affection strive: Let the purer flame revive, Such as in the martyrs glow'd, Dying champions for their God. We, like them, may live and love, Call'd we are their joys to prove; Sav'd with them from future wrath, Partners of like pretious faith. Sing we then in Jesu's name, Now, as yesterday the same, One in every age and place, Full for all of truth and grace.

We for Christ our Master stand Lights in a benighted land; We our dying Lord confess, We are Jesu's witnesses. Witnesses that Christ hath died, We with him are crucified: Christ hath burst the bands of death, We his quick'ning Spirit breathe. Christ is now gone up on high, (Thither all our wishes fly): Sits at God's right-hand above, There with him we reign in love! Part II. Come, thou high and lofty Lord, Lowly, meek, incarnate Word; Humbly stoop to earth again, Come, and visit abject man. Jesu, dear, expected guest, Thou art bidden to the feast; For thyself our hearts prepare, Come, and sit, and banquet there. Jesu, we the promise claim, We are met in thy great name: In the midst do thou appear, Manifest thy presence here; Sanctify us, Lord, and bless, Breathe thy Spirit, give thy peace, Thou thyself within us move; Make our feast a feast of love. Let the fruits of grace abound, Let in us thy bowels sound; Faith, and love, and joy increase, Temperance, and gentleness: Plant in us thy humble mind; Patient, pitiful, and kind, Meek, and lowly let us be, Full of goodness, full of thee. Make us all in thee compleat, Make us all for glory meet, Meet t' appear before thy sight, Partners with the saints in light. Call, O call us each by name To the marriage of the Lamb, Let us lean upon thy breast, Love be there our endless feast. Part III. Let us join ('tis God commands) Let us join our hearts and hands; Help to gain our calling's hope, Build we each the other up. God his blessing shall dispense, God shall crown his ordinance, Meet in his appointed ways, Nourish us with social grace. Let us then as brethren love, Faithfully his gifts improve, Carry on the earnest strife, Walk in holiness of life.

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

Monuments of Jesu's grace, Speak we by our lives his praise, Walk in him we have receiv'd, Shew we not in vain believ'd. While we walk with God in light, God our hearts doth still unite, Dearest fellowship we prove, Fellowship of Jesu's love; Sweetly each with each combin'd, In the bonds of duty join'd, Feels the cleansing blood applied, Daily feels that Christ hath died. Still, O Lord, our faith increase, Cleanse from all unrighteousness, Thee, th' unholy cannot see; Make, O make us meet for thee: Every vile affection kill, Root out every seed of ill; Utterly abolish sin, Write thy law of love within. Hence may all our actions flow, Love the proof that Christ we know; Mutual love the token be, Lord, that we belong to thee: Love, thy image love impart, Stamp it on our face and heart, Only love to us be given, Lord, we ask no other heaven.

The Love-Feast. Part I. - Part V. 1 Peter 1:3, etc. Part V. 1 Peter i. 3, c. Father, hail, by all ador'd, Father of our bleeding Lord! God of mercy, thee we praise, Sav'd by thy abundant grace: To a lively hope begot, Into second being brought, Quicken'd by, and with, our head, Rais'd in Jesus from the dead. Rais'd t' inherit glorious joys, Happiness that never cloys, Happiness without allay, Joys that never fade away; Manna such as angels eat, Pure delights for spirits fit, All to us thro' Jesus given, All for us reserv'd in heaven. There we shall in glory shine, Kept on earth by power divine; Power divine thro' faith receiv'd: We the promise have believ'd; Confident that Christ shall come, Make the faithful souls his home, Here in part himself reveal, Stamp us with the Spirit's seal. This we now rejoice to know, Sorrowful howe'er we go, Exercis'd, if need require, Purg'd in the refining fire: Faith the trial shall abide, Shine, as gold, when fully tried, Glory, honour, praise receive, Which the righteous judge shall give. Him we love as yet unseen, (Flesh is interpos'd between:) Only faith's interior eye, Darkly can its Lord descry: Gladden'd by the partial sight, Swells our soul with vast delight, Glorious and unspeakable Heaven begun on earth we feel. Here the sinner that believes, Everlasting life receives, Here angelic bliss we find, Bliss, the same with theirs in kind, Only differing in degree: Lengthen'd out it soon shall be; All our heaven we then shall prove, All th' eternity of love.

The Communion of Saints. Part I The Communion of Saints. Part I. Father, Son, and Spirit, hear Faith's effectual, fervent prayer, Hear, and our petitions seal; Let us now the answer feel, Mystically one with thee, Transcript of the Trinity, Thee let all our nature own One in Three, and Three in One. If we now begin to be Partners with thy saints and thee, If we have our sins forgiven, Fellow-citizens of heaven, Still the fellowship increase, Knit us in the bond of peace, Join, our new-born spirits join Each to each, and all to thine. Build us in one body up, Call'd in one high calling's hope; One the Spirit whom we claim, One the pure baptismal flame, One the faith, and common Lord, One the Father lives, ador'd Over, thro', and in us all, God incomprehensible. One with God, the source of bliss, Ground of our communion this; Life of all that live below, Let thy emanations flow, Rise eternal in our heart: Thou our only Eden art; Father, Son, and Holy Ghost, Be to us what Adam lost. Bold we ask thro' Christ the Son, Thou, O Christ, art all our own; Our exalted flesh we see To the Godhead join'd in thee: Glorious now thy heaven we share, Thou art here, and we are there, We participate of thine, Human nature of divine. Live we now in Christ our head, Quick'ned by thy life, and fed; Christ, from whom the Spirit flows, Into thee thy body grows; While we feel the vital blood, While the circulating flood, Christ, thro' every member rolls, Soul of all believing souls. Daily growth the members find, Fitly each with other join'd; Closely all compacted rise; Every joint its strength supplies, Page 19078 Life to every part conveys, Till the whole receive increase, All compleat the body prove, Perfectly built up in love.

The Communion of Saints. Part I The Communion of Saints. Part I. Father, Son, and Spirit, hear Faith's effectual, fervent prayer, Hear, and our petitions seal; Let us now the answer feel, Mystically one with thee, Transcript of the Trinity, Thee let all our nature own One in Three, and Three in One. If we now begin to be Partners with thy saints and thee, If we have our sins forgiven, Fellow-citizens of heaven, Still the fellowship increase, Knit us in the bond of peace, Join, our new-born spirits join Each to each, and all to thine. Build us in one body up, Call'd in one high calling's hope; One the Spirit whom we claim, One the pure baptismal flame, One the faith, and common Lord, One the Father lives, ador'd Over, thro', and in us all, God incomprehensible. One with God, the source of bliss, Ground of our communion this; Life of all that live below, Let thy emanations flow, Rise eternal in our heart: Thou our only Eden art; Father, Son, and Holy Ghost, Be to us what Adam lost. Bold we ask thro' Christ the Son, Thou, O Christ, art all our own; Our exalted flesh we see To the Godhead join'd in thee: Glorious now thy heaven we share, Thou art here, and we are there, We participate of thine, Human nature of divine. Live we now in Christ our head, Quick'ned by thy life, and fed; Christ, from whom the Spirit flows, Into thee thy body grows; While we feel the vital blood, While the circulating flood, Christ, thro' every member rolls, Soul of all believing souls. Daily growth the members find, Fitly each with other join'd; Closely all compacted rise; Every joint its strength supplies,

The Communion of Saints. Part IV Still, O Lord, (for thine we are) Still to us his name declare; Thy revealing Spirit give, Whom the world cannot receive: Fill us with the Father's love, Never from our souls remove, Dwell in us, and we shall be Thine to all eternity.

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

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

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

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

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

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

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

Prayer for One That is Lunatick and Sore Vexed Jesu! God of our salvation, Hear our call; Save us all, By thy death and passion. Jesu! See thine helpless creature; Bow the skies, God arise, All thy foes to scatter. Jesu! Manifest thy glory In this hour, Shew thy power, Drive thy foes before thee. Jesu! Help, thou serpent-bruiser; Bruise his head, Woman's seed, Cast down the accuser. Jesu! Wound the dragon, wound him; Make him roar, Break his power, Let thine arm confound him. Jesu! Come, and bind him, bind him, Let him feel His own hell, Let thy fury find him. Jesu! Than the strong man stronger, Enter thou, Let thy foe Keep thee out no longer. Suffer him no more to harm her, Make her clean, Purge her sin, Take away his armour. Jesu! Mighty to deliver, Satan foil, Take the spoil Make her thine for ever. Jesu! All to thee is given: All obey, Own thy sway, Hell, and earth, and heaven. Jesu! Let this soul find favour In thy sight, Claim thy right, Come, O come, and save her. From the hand of hell retrieve her, Jesu, Lord, Speak the word, Bid the tempter leave her. Hide her till the storm be over, King of kings, Spread thy wings, Christ, her weakness cover. Jesu! Wherefore dost thou tarry? Hear thine own, Cast him down, Quell the adversary. 18"This" changed to "To" in 2nd edn. (1743) and following. Jesu! Shall he still devour? Is thine ear Slow to hear? Hast thou lost thy power? Shorten'd is thy hand, O Saviour? Save her now, Shew that thou Art the same for ever. O Omnipotent Redeemer, Hell rebuke With thy look, Silence the blasphemer. Jesu! All his depths discover, All unfold, Loose his hold, Let the charm be over. Jesu! Is it past thy finding? Find and shew, Break the vow, Let it not be binding. Break the dire confederacy: Shall it stand? No command, Say, "'Tis I release thee." Satan, hear the name of Jesus! Hear and quake, Give her back; This the name that frees us. Jesu! Claim thy ransom'd creature, Let the foe Feel and know Thou in us art greater. Strengthen'd by thy great example, Let us tread On his head, On his kingdom trample. Drive him to th' infernal region, Chase, O chase, To his place, Tho' his name be legion. Is not faith the same for ever? Let us see, Signs from thee, Following the believer!

Prayer for One That is Lunatick and Sore Vexed Jesu! God of our salvation, Hear our call; Save us all, By thy death and passion. Jesu! See thine helpless creature; Bow the skies, God arise, All thy foes to scatter. Jesu! Manifest thy glory In this hour, Shew thy power, Drive thy foes before thee. Jesu! Help, thou serpent-bruiser; Bruise his head, Woman's seed, Cast down the accuser. Jesu! Wound the dragon, wound him; Make him roar, Break his power, Let thine arm confound him. Jesu! Come, and bind him, bind him, Let him feel His own hell, Let thy fury find him. Jesu! Than the strong man stronger, Enter thou, Let thy foe Keep thee out no longer. Suffer him no more to harm her, Make her clean, Purge her sin, Take away his armour. Jesu! Mighty to deliver, Satan foil, Take the spoil Make her thine for ever. Jesu! All to thee is given: All obey, Own thy sway, Hell, and earth, and heaven. Jesu! Let this soul find favour In thy sight, Claim thy right, Come, O come, and save her. From the hand of hell retrieve her, Jesu, Lord, Speak the word, Bid the tempter leave her. Hide her till the storm be over, King of kings, Spread thy wings, Christ, her weakness cover. Jesu! Wherefore dost thou tarry? Hear thine own, Cast him down, Quell the adversary.

Thanksgiving for Her Deliverance Praise by all to Christ be given, Let us sing, Christ the King, King of earth and heaven. Glory to the name of Jesus, Jesus' name, Still the same, From all evil frees us. Jesus' name the conquest wan us; Let us rise, Fill the skies With our loud hosannas. Christ, thou in our eyes art glorious! We proclaim, Christ the Lamb, Over all victorious. Lion of the tribe of Judah, Joyfully, Lo to thee, Sing we hallelujah. Hell was ready to devour; Thou the prey Bear'st away Out of Satan's power. See the lawful captive taken From the foe; Now we know Satan's realm is shaken. 21"Gave" changed to "given" in 4th edn. (1748) and following. Thou hast shewn thyself the stronger, Still go on, Put it down, Let it stand no longer. Overturn it, overturn it, Down with it, Let the feet Of thy servants spurn it. Surely now the charm is broken: Thou hast shewn, To thine own, Thou hast gave a token. Is there any divination Against those, Thou hast chose Heirs of thy salvation? Thou hast bought, and thou wilt have us: Who shall harm, When thine arm Is stretch'd out to save us? Hell in vain against us rages, Can it shock Christ the Rock Of eternal ages! Satan, wilt thou now defy us? Is not aid For us laid On our great Messias? Past is thine oppressive hour: Where's thy boast, Baffled, lost, Where is now thy power? Serpent, see in us thy bruiser, Feel his power, Fly before Us, thou foul accuser. Thou no longer shalt oppress us: Triumph we Over thee, In the name of Jesus.

Thanksgiving for Her Deliverance Praise by all to Christ be given, Let us sing, Christ the King, King of earth and heaven. Glory to the name of Jesus, Jesus' name, Still the same, From all evil frees us. Jesus' name the conquest wan us; Let us rise, Fill the skies With our loud hosannas. Christ, thou in our eyes art glorious! We proclaim, Christ the Lamb, Over all victorious. Lion of the tribe of Judah, Joyfully, Lo to thee, Sing we hallelujah. Hell was ready to devour; Thou the prey Bear'st away Out of Satan's power. See the lawful captive taken From the foe; Now we know Satan's realm is shaken.

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

To Ambrose Eyre, Mr. A. H. Tod, one of the masters at Charterhouse, supplies the following facts from Alumni Carthusiani: 'June 23 1698 Ambrose Eyre, admitted pr Lord Chief Justice Holt in the place of Carlos Smith, age 14 years the 25th of July next. Exhibitioner 2 July 1703 (pre-elected); admitted to the Middle Temple 18 November 1702, as son and heir o! William Eyre, of Chelaea, Middlesex, esquire; admitted pensioner of Christ's, Cambridge, 6 April 1703; Receiver of Charterhouse, 20 February 1719-39; admitted a poor brother 1755; died 21 April, buried at Fulham, Middlesex, 28 April 1756. By his first wife, Sarah, he was the father of the Rev. Venn Eyre, admitted 30 June 1726; he married 2nd at Charterhouse, 21 March 1730, Elizabeth Holt.' Treasurer of Charterhouse Date: CHRIST CHURCH, November 3, 1721 SIR, I am extremely sorry that an accident should which has given you reason to have an ill opinion of me, but am very much obliged to your civility for putting the most favorable construction on it. I hope this will satisfy you that it was by mistake and not my design that you have twice delivered the exhibition for the first Michaelmas quarter which indeed was through the mistake of my mercer, The Bank of England had been incorporated in 1694, and for a short time carried on its business in Mercers' Chapel. The 'instant and regular remittance of money' was in its infancy in 1721. who returns it, or rather through the negligence of his correspondent, who forgot to inform him of his having received the money. This made him suspect that it was detained, in which he was confirmed by receiving no answer from London; and at Lady Day, when I gave him my tutor's bill for that quarter, he told me he had not received the exhibition for the first, which he supposed was detained because I had been absent the whole eight weeks in one quarter, and which made him advise me to write a receipt for that and the other due at the end of the year.

These five pounds The value of an exhibition the Restoration to 1772 was 20; it was raised to 40 on May 28, 1772 The studentship was additional See next letter. if you please shall be deducted at Christmas, or if that does not suit with your conveniency shall be returned as soon as possible. I am, sir, Your obliged and humble servant, John Wesley Signature

To his Mother Date: CH. CH., OXON, September 23, 1723. Source: The Letters of John Wesley (1723)

Three gentlemen of our College were in September last walking in the fields near Oxford about half an hour after six, of whom the foremost was named Barnesley, Two .Barnesleys (or Barnsleys) were at Christ Church. John Barnesley, son of John of St. Luke's, Dublin, matriculated on Oct. 21, 1724, age 16. William Barnesley of London matriculated May 17, I723, age 19. It was probably the latter to whom Wesley refers. See Foster's Alumni Oxonienses. who, going to cross the path, of a sudden started back and turned as white as ashes, but being asked by the others what ailed him, answered, Nothing. The second man coming up to the same place seemed presently more frighted than he, and bawled that he saw one in white shoot across the path as swift as an arrow. Mr. Barnesley, hearing that, told him he had seen it just before; and both of them describe it to have been like a man or woman in light gray, but of so thin a substance that they could plainly see through it. They had likewise another accident the same evening, though not quite so remarkable, both which made Barnesley so curious as to write down the day of the month, which was the 26th of September. We thought no more of it afterwards till last week, when Barnesley was informed by a letter from his father in Ireland that his mother died the 26th of September between six and seven in the evening.

I was lately advised to read Thomas Kempis Wesley says (Journal, May 1738): I read him only in Dean Stanhope's translation. Yet I had frequently much sensible comfort in reading him.' The tenth edition of Stanhope's Christian Pattern, or a Treatise of the Imitation of Jesus Christ, was published in x72t (Roberts.... London). Evidently Stanhope's version did not satisfy him. Later we find him using the Latin text of Sebastian Castalio; and in the letter of April 19, 17654, he quotes from the better text of Lambinet. In 1735 his own version was published. See Moore's Life of Wesley, ii. 401; W.H.S. Proceedings, xii. 33n; and page 131n. over, which I had frequently seen, but never much looked into before. I think he must have been a person of great piety and devotion, but it is my misfortune to differ from him in some of his main points. I can't think that when God sent us into the world He had irreversibly decreed that we should be perpetually miserable in it. If it be so, the very endeavor after happiness in this life is a sin; as it is acting in direct contradiction to the very design of our creation. What are become of all the innocent comforts and pleasures of life; if it is the intent of our Creator that we should never taste them If our taking up the cross implies our bidding adieu to all joy and satisfaction, how is it reconcilable with what Solomon so expressly affirms of religion that her ways are ways of pleasantness and all her paths peace A fair patrimony, indeed, which Adam has left his sons, if they are destined to be continually wretched! And though heaven is undoubtedly a sufficient recompense for all the afflictions we may or can suffer here, yet I am afraid that argument would make few converts to Christianity, if the yoke were not easy even in this life, and such an one as gives rest, at least as much as trouble.

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

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

To his Brother Samuel Date: LINCOLN COLLEGE, December 5, 1726, I. The reasons why I conceive the Samaritans to have been idolaters are, first, because our Savior says of them, ' Ye worship ye know not what '; which seems to refer plainly to the object of their worship: and, secondly, because the old inhabitants of Samaria, who succeeded the Israelites, were undoubtedly so; and I never heard that they were much amended in after-times, 'These nations feared the Lord, and served their graven images, both their children and their children's children' (2 Kings xvii. 41). II. Were the Jews obliged to love wicked men And is not our commandment extended to some cases to which theirs did not reach to the excluding some instances of revenge, which were indulged to them We are doubtless to love good men more than others; but to have inserted it where I was only to prove that we were to love them, and not how much, would not, I think, have been to my purpose. Where our Savior exerts His authority against His opposers, I cannot think it safe for me to follow Him. I would much sooner in those cases act by His precepts than 'example: the one was certainly designed for me, the other possibly was not. The Author had power to dispense with His own laws, and wisdom to know when it was necessary: I have neither. No one would blame a man for using such sharpness of speech as St. Stephen does; especially in a prayer made in the article of death, with the same intention as his.

Mr. Sherman says there are garrets somewhere in Peck water to be let for fifty shillings a year; that there are, too, some honest fellows in college who would be willing to chum in one of them; and that, could my brother Charles had been elected to a studentship at Christ Church this year. but find one of these garrets, and get acquainted with one of these honest fellows, he might very possibly prevail upon him to join in taking it; and then, if he could but prevail upon someone else to give him seven pounds a year for his own room, he would gain almost six pounds a year clear if his rent were well paid. He appealed to me whether the proposal was not exceeding reasonable; but as I could not give him such an answer as he desired, I did not choose to give him any: at all. Leisure and I have taken leave of one another One of the first of Wesley's memorable sayings.: I propose to be busy as long as I live, if my health is so long indulged to me. In health and sickness I hope I shall ever continue, with the same sincerity, Your loving Brother, My love and service to my sister.

To his Father Date: LINCOLN COLLEGE, December 19, 1729. 'Since the Supreme Being must needs be infinitely and essentially good as well as wise and powerful, it has been esteemed no little difficulty to show how evil came into the world. Unde malum 'Whence did evil arise?' has been a mighty question.' There were some who, in order to solve this, supposed two supreme, governing principles; the one a good, the other an evil, one: which latter was independent on and of equal power with the former, and the author of all that was irregular or bad in the universe. This monstrous scheme the Manichees fell into, and much improved; but were sufficiently confuted by St. Austin, who had reason to be particularly acquainted with their tenets. But the plain truth is, the hypothesis requires no more to the confutation of it than the bare proposing it. Two supreme, independent principles is next door to a contradiction in terms. It is the very same thing, in result and consequence, as saying two absolute infinities; and he that says two, had as good say ten or fifty, or any other number whatever. Nay, if there can be two essentially, distinct, absolute infinities, there may be an infinity of such absolute infinities; that is as much as to say, none of them all would be an absolute infinite, or that none of them all would be properly and really infinite. ' For real infinity is strict and absolute infinity, and only that.'

We had so much pleasure in the late hours we spent at Stanton, On April 19 the Diary shows that he was at Stanton and met Mrs. Granville. Her daughters were in London. that nothing could have added to it but Selima or Aspasia. All things else conspired to complete our happiness: nor was it a small share of it which we conveyed to Mrs.. Astell. Our dear Sappho showed us her proposal to the ladies, which gave us several agreeable conversations. Surely her plan of female life must have pleased all the thinking part of her sex, had she not prescribed so much of the two dull things, reading and religion. Reading, indeed, would be less dull, as well as more improving, to those who, like her, would use method in it; but then it would not rid them of so much time, because half a dozen books read in course would take up no more of that than one or two read just as they carne to hand. That you propose and attain another end in reading See letters of Sept. 27, 1730, and Aug. 14, 1731. than throwing away a few leisure hours, that one sentence in truth so well expresses the end for which we live, move, and have our being. How glad should I be could I either teach or be taught by any one ' to be above trifles'! how doubly glad to have Selima for my instructor in indifference to the things of this world! Why, that is everything! that is to be happy, to be renewed in the image in which we were created, to have that mind in us which was also in Christ Jesus. If it be ever in my power to assist any one in renewing their minds in this image, surely the more I conversed with them the more power I should have as well as the more inclination to pursue that glorious work. Do not then think, dear Selima, that anything you can say can possibly hinder me from doing good. Every line from so friendly an hand, every word that comes from so good an heart, has a real tendency to increase both the desire and the power of being useful in the Much obliged friend, CYRUS.

Do not be surprised, good Aspasia, when I assure you that I exceedingly rejoice at your other affliction. I am extremely glad to find you among those few who are yet concerned for the honor of their Master, and can't but congratulate you upon your wise choice. ' If we suffer with Him, we shall also reign with Him.' I know there are in these last days many seduced by fair speeches 'to deny the Lord that bought them,' to affirm that He and the Father are not one, and that it is robbery to think Him equal with God. Indeed, the first reformers of the Christian Faith in this point (with whom Dr. Clarke See letters of Dec. 6, 1726, and Sept. 24, 1753. joins), only modestly asserted that the Church was bought with the blood of Christ, but not of God, i.e. not of 'the God who is over all, who is and was and is to come, the Almighty.' And it was many hundred years after, that Socinus roundly maintained that Christ never purchased any Church at all, nor 'gave His life a ransom for any man, all those phrases being purely metaphorical.' That any one had any hope of. outgoing him I never heard before; but surely those gentlemen who will prove them to be fictitious have a much better courage than even Socinus. Yet there is one step farther for these too to affirm the same of all the saints; and then Tindal's Matthew Tindal (1657 - 1733), LL.D., the chief exponent of Deism, whose Christianity as Old as the Creation appeared in 1730. arguments are ready to their hands.

I have often thought of a saying of Dr. Hayward's when he examined me for priest's orders He was ordained priest at Christ Church by Dr. Potter on Sept. 22, 1728.: 'Do you know what you are about You are bidding defiance to all mankind. He that would live a Christian priest ought to know that, whether his hand be against every man or no, he must expect every man's hand should be against him.' It is not strange that every man's hand who is not a Christian should be against him that endeavors to be so. But is it not hard that even those that are with us should be against us that a man's enemies (in some degree) should be those of the same household of faith Yet so it is. From the time that a man sets himself to his business, very many, even of those who travel the same road, many of those who are before as well as behind him, will lay stumbling-blocks in his way. One blames him for not going fast enough; another, for having made no greater progress; another, for going too far, which, perhaps, strange as it is, is the more common charge of the two: for this comes from people of all sorts; not only infidels, not only half Christians, but some of the best of men are very apt to make this reflection: ' He lays unnecessary burdens upon himself; he is too precise; he does what God has nowhere required to be done.' True, He has not required it of those that are perfect; and even as to those who are not, all men are not required to use all means, but every man is required to use those which he finds most useful to himself. And who can tell better than himself whether he finds them so or no ' Who knoweth the things of a man better than the spirit of a man that is in him '

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

To all who give signs of their not being strangers to it, I propose this question (and why not to you rather than any), Shall I quite break off my pursuit of all learning, but what immediately tends to practice I once desired to make a fair show in languages and philosophy, but it is past; there is a more excellent way: and if I cannot attain to any progress in the one without throwing up all thoughts of the other why, fare it well! Yet a little while, and we shall all be equal in knowledge, if we are in virtue. You say you ' have renounced the world.' And what have I been doing all this time What have I done ever since I was born Why, I have been plunging myself into it more and more. It is enough. 'Awake, thou that sleepest.' Is there not 'one Lord, one Spirit, one hope of our calling' one way of attaining that hope Then I am to renounce the world, as well as you. That is the very thing I want to do; to draw off my affections from this world, and fix them on a better. But how What is the surest and the shortest way Is it not to be humble Surely this is a large step in the way. But the question recurs, How am I to do this To own the necessity of it is not to be humble. In many things you have interceded for me and prevailed. Who knows but in this too you may be successful If you can spare me only that little part of Thursday evening which you formerly bestowed upon me in another manner, I doubt not but it would be as useful now for correcting my heart as it was then for forming my judgment. See Telford's Wesley, p. 21.

I am afraid lest the main objection you make against your going on in the business with the prisoners may secretly proceed from flesh and blood. For who can harm you if you are followers of that which is so good, and which will be one of the marks by which the Shepherd of Israel will know His sheep at the last Day though if it were possible for you to suffer a little in the cause, you would have a confessor's reward. You own none but such as are out of their senses would be prejudiced against your acting in this manner, but say, 'These are they that need a physician.' But what if they will not accept of one who will be welcome to the poor prisoners Go on, then, in God's name in the path to which your Savior has directed you, and that track wherein your father has gone before you! For when I was an undergraduate at Oxford, I visited those in the Castle there, and reflect on it with great satisfaction to this day. Walk as prudently as you can, though not fearfully, and my heart and prayers are with you. Your first regular step is to consult with him (if any such there be) who has a jurisdiction over the prisoners; and the next is to obtain the direction and approbation of your Bishop. This is Monday morning, at which time I shall never forget you. If it be possible, I should be glad to see you all three here in the fine end of the summer. But if I cannot have that satisfaction, I am sure I can reach you every day, though you were beyond the Indies. Accordingly, to Him who is everywhere I now heartily commit you, as being Your most affectionate and joyful Father.

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

To his Father Date: June 13, 1733. The effects of my last journey, The Diary for May 1733 says, 'Journey to Epworth 1.0.6.' He spent Sunday with his friend Clayton in Manchester, and then went on to Epworth. I believe, will make me more cautious of staying any time from Oxford for the future; at least, till I have no pupils to take care of, which probably will be within a year or two. One of my young gentlemen told me at my return that he was more and more afraid of singularity; another, that he had read an excellent piece of Mr. Locke's; 2 John Locke (1632-1704) His nephew, Lord Chancellor King, had a decisive influence on Wesley's ecclesiastical views (see letter of Dec. 30, 1745, p. 54). The piece referred to is that on' Authority '(Essay, folio ed. p. 341): 'The wrong measure or probability which keeps in ignorance or error more people than all the other together is the giving up our assent to the common received opinions, either. of our friends or party, neighborhood or country.' which had convinced him of the mischief of regarding authority. Both of them agreed that the observing of Wednesday as a fast was an unnecessary singularity; the Catholic Church (that is, the majority of it) having long since repealed by contrary custom the injunction she formerly gave concerning it. Robert Nelson, the Nonjuror (1656-1715), whose Festivals and Fasts was much commended in the Holy Club, says of the 'ancient Christians': ' Their weekly fasts were kept on Wednesdays and Fridays, because on the one our Lord was betrayed and on the other crucified. These fasts were called their stations, from the military word of keeping their guard, as Tertullian observes.' See letter of Jan. 13, 1735. A third, who could not yield to this argument, has been convinced by a fever and Dr. Frewin. Richard Frewin (1681-1761), of Christ Church, physician. and Camden Professor of Ancient History, 1727, See letter of Jan. 14, 1734. Our seven-and-twenty communicants at St. Mary's were on Monday shrunk to five; and the day before, the last of Mr. Clayton's pupils who continued with us informed me that he did not design to meet us any more.

Think not, sir, that interest occasions the concern I show. I despise and abhor the thought. From the moment my brother told me, 'Mr. Morgan will be safer with you than me; I have desired he may be sent to you,' I determined (though I have never mentioned it to him) to restore to him whatsoever is paid me upon Mr. Morgan's account. It is, with regard to me, an accursed thing. There shall no such cleave unto me. I have sufficient motives without this to assist your son, so long as he will accept of my assistance. He is the brother of my dear friend, the son of one that was my friend till great names warped him from his purpose; and, what is infinitely more, the creature of my God, and the redeemed and fellow heir of my Savior. That neither the cares of the world, nor the fair speeches and venerable titles of any who set up their rest therein, may prevent our attaining our better inheritance, is the earnest prayer of, sir, Your most obliged and most obedient servant., I beg, if you favor me with another letter, it may not be enclosed in Mr. Morgan's.

Whether a person who goes thus far, who uses public and private prayer and avoids sins of commission, be a good Christian, is a question which you beg we may drop for the future, because it is not your province to determine it. Alas, sir, you ask what I have no power to grant. When both the glory of my Savior and the safety of your soul so loudly require me to speak, I may not, I dare not, I cannot be silent, especially when I consider the reason you give for my being so viz. that it is not your province to manage this point of controversy. No! Are you not, then, in covenant with Christ And is it not your province to know the terms of that covenant 'This do, and thou shalt live,' saith the Lord of life. Is it not your business to understand what this is Though you are no divine, is it not your concern to be assured what it is to be a Christian If on this very point depends your title either to life or death eternal, how shall I avoid giving you what light I can therein without the deepest wound to my own conscience, the basest ingratitude to my friend, and the blackest treachery to my Master The question, then, must be determined some way; and for an infallible determination of it, to the law and to the testimony we appeal: at that tribunal we ought to be judged; if the oracles of God are still open to us, by them must every doubt be decided. And should all men contradict them, we could only say, ' Let God be true, and every man a liar.' We can never enough reverence those of the Episcopal Order. They are the angels of the Church, the stars in the right hand of God. Only let us remember he was greater than those who said, ' Though I or an angel from heaven preach any other gospel than that ye have received, let him be accursed.'

Now, the gospel we have received does in no wise allow him to be a follower of Christ, to do his duty to God and man, who is constant in public and private prayer and avoids sins of commission. It supposes there are such things as sins of omission too. Nay, it is notoriously evident that in our Lord's account of His own proceedings at the Great Day there is no mention of any other. It is for what they have not done that the unprofitable servants are condemned to utter darkness. O sir, what would it avail in that day could you confront our Lord with five thousand of His own ambassadors protesting with one voice against His sentence, and declaring to those on the left hand that He had never said any such thing: that He condemned them for omitting what He had nowhere required them to do; that they were faithful because they were only unprofitable servants; that they ought to be ranked in the class of good Christians because they had only broken all the positive laws of Christ; that they had done their duty both to God and man, for they had prayed to God and done neither good nor harm to their neighbor. For God's sake, sir, consider, how would this plea sound Would it really be received in arrest of judgment or would the Judge reply, ' Out of thy own mouth will I judge thee, thou wicked and slothful servant! Did I require nothing to be done, as well as to be avoided Was an eternal reward promised to no-work Were My positive laws no laws at all Was the pattern I set thee negative only But thou hast done thy duty to God at least, for thou hast prayed to Him!

7. The first of these is daily converse with my friends. I know no other place under heaven where I can have always at hand half a dozen persons nearly of my own judgment and engaged in the same studies: persons who are awakened into a full and lively conviction that they have only one work to do upon earth; who are in some measure enlightened so as to see, though at a distance, what that one work is viz. the recovery of that single intention and pure affection which were in Christ Jesus; who, in order to this, have according to their power renounced themselves, and wholly and absolutely devoted themselves to God; and who suitably thereto deny themselves, and take up their cross daily. To have such a number of such friends constantly watching over my soul, and according to the variety of occasions administering reproof, advice, or exhortation with all plainness and all gentleness, is a blessing I have not yet found any Christians to enjoy in any other part of the kingdom. And such a blessing it is, so conducive, if faithfully used, to the increase of all holiness, as I defy any one to know the full value of till he receives his full measure of glory. 8. Another invaluable blessing which I enjoy here in a greater degree than I could anywhere else is retirement. I have not only as much, but as little, company as I please. I have no such thing as a trifling visitant, except about an hour in a month, when I invite some of the Fellows to breakfast. Unless at that one time, no one ever takes it into his head to set foot within my door, except he has some business of importance to communicate to me or I to him. And even then, as soon as he has dispatched his business, he immediately takes his leave.

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

11. To quicken me in making a thankful and diligent use of all the other advantages of this place, I have the opportunity of public prayer twice a day and of weekly communicating. It would be easy to mention many more, and likewise to show many disadvantages, which a person of greater courage and skill than me could scarce separate from a country life. But whatever one of experience and resolution might do, I am very sensible I should not be able to turn aside one of the thousand temptations that would immediately rush upon me. I could not stand my ground, no, not for one month, against intemperance in sleeping, eating, and drinking; against irregularity in study, against a general lukewarmness in my affections and remissness in my actions; against softness and self-indulgence, directly opposite to that discipline and hardship which become a soldier of Jesus Christ. And then, when my spirit was thus dissolved, I should be an easy prey to whatever impertinent company came in my way. Then would the cares of the world and the desire of other things roll back with a full tide upon me. It would be no wonder if, while I preached to others, I myself should be a castaway. I cannot, therefore, but observe that the question does not relate barely to degrees of perfection, but to the very essence and being of it. Agitur de vita et sanguine Turni. Virgil's Aeneid, xii. 765 (Turni de vita et sanguine certant): 'They contend about the life and blood of Turnus.' The point is, whether I shall or shall not work out my salvation, whether I shall serve Christ or Belial.

21. I am not careful to answer in this matter. It is not my part to say whether God has done any good by my hands; whether I have a particular turn of mind for this or not; or whether the want of success in my past attempts was owing to want of prudence, to ignorance of the right method of acting, or to some other cause. But the latter part of the objection, that he who is despised can do no good, that without reputation a man cannot be useful in the world, being the stronghold of all the unbelieving, the vainglorious, and the cowardly Christians (so called), I will, by the grace of God, see what reason that has thus continually to exalt itself against the knowledge of Christ.

22. With regard to contempt, then (under which term I include all the passions that border upon it, as hatred, envy, c., and all the fruits that flow from them, such as calumny, reproach, and persecution in any of its forms), my first position, in defiance of worldly wisdom, is this: Every true Christian is contemned, wherever he lives, by all who are not so, and who know him to be such i.e. in effect, by all with whom he converses; since it is impossible for light not to shine. This position I prove both from the example of our Lord and from His express assertions. First, from His example: if the disciple is not above his master, nor the servant above his lord, then, as our Master was despised and rejected of men, so will every one of His true disciples. But the disciple is not above his master, and therefore the consequence will not fail him an hair's breadth. Secondly, from His own express assertions of this consequence: 'If they have called the master of the house Beelzebub, how much more them of his household I ' (Matt. x. 25); ' Remember (ye that would fain forget or evade it) the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you.' And as for that vain hope that this belongs only to the first followers of Christ, hear ye Him: ' All these things will they do to you, because they know not Him that sent Me'; and again, ' Because ye are not of the world, therefore the world hateth you' (John xv. 19). Both the persons who are hated, and the persons who hate them, and the cause of their hating them, are here clearly determined.

I have had a great deal of a conversation lately on the subject of Christian liberty, and should be glad of your thoughts as to the several notions of it which good men entertain. I perceive different persons take it in at least six different senses: (1) For liberty from willful sin, in opposition to the bondage of natural corruption. (2) For liberty as to rites and points of discipline. So Mr. Whiston says, though the stations were constituted by the Apostles, yet the liberty of the Christian law dispenses with them on extraordinary occasions. William Whiston (1667-1752) succeeded Newton as Lucasian Professor in 1703. The reference is to his book, The Primitive Eucharist Revived; or, an account of the doctrine and practice of the two first centuries. The ' stations' were the fasts: see letter of June 13, 1753, n. (3) For liberty from denying ourselves in little things; for trifles, 'tis commonly thought, we may indulge in safety, because Christ hath made us free. This notion, I a little doubt, is not sound. (4) For liberty from fear, or a filial freedom in our intercourse with God. A Christian, says Dr. Knight, James Knight, Vicar of St. Sepulchre's, London. See letter of May 8, 1739. is free from fear on account of his past sins; for he believes in Christ, and hope frees him from fear of losing his present labor or of being a castaway hereafter. (5) Christian liberty is taken by some for a freedom from restraint as to sleep or food. So they would say, your drinking but one glass of wine, or my rising at a fixed hour, was contrary to Christian liberty. Lastly, it is taken for freedom from rules. If by this be meant making our rules yield to extraordinary occasions, well: if the having no prudential rules, this liberty is as yet too high for me; I cannot attain unto it. We join in begging yours and my father's blessing, and wishing you an Happy Year. I am, dear mother, Your dutiful and affectionate Son.

Dr. Tilly's sermons William Tilly's Sixteen Sermons preached before the University of Oxford at St. Mary's (Phil. ii. 12-13). 'The grace of God shown to be not only consistent with the liberty of man's will, but the strongest obligation to our own endeavors' (2 Sermons. 1712). on Free Will are the best I ever saw. His text is, 'Work out your own salvation with fear and trembling.' May you all assist one another so to do, and be not ashamed of the gospel of Christ. aaae te , c. Bear ye one another's burdens. I charge Mr. Robson in the name of the Lord Jesus that he no longer halt between two opinions. If the Lord be God, serve Him, love Him with all your heart, serve Him with all your strength; and pray for us that faith and utterance may be given us, that we may speak boldly as we ought to speak.

I then hope to know what it is to love my neighbor as myself, and to feel the powers of that second motive to visit the heathens, even the desire to impart to them what I have received a saving knowledge of the gospel of Christ. But this I dare not think on yet. It is not for me, who have been a grievous sinner from my youth up, and am yet laden with foolish and hurtful desires, to expect God should work so great things by my hands; but I am assured, if I be once fully converted myself, He will then employ me both to strengthen my brethren and to preach His name to the Gentiles, that the very ends of the earth may see the salvation of our God. But you will perhaps ask: 'Cannot you save your own soul in England as well as in Georgia ' I answer, No; neither can I hope to attain the same degree of holiness here which I may there; neither, if I stay here, knowing this, can I reasonably hope to attain any degree of holiness at all: for whoever, when two ways of life are proposed, prefers that which he is convinced in his own mind is less pleasing to God and less conducive to the perfection of his soul, has no reason from the gospel of Christ to hope that he shall ever please God at all or receive from Him that grace whereby alone he can attain any degree of Christian perfection. To the other motive the hope of doing more good in America it is commonly objected that 'there are heathens enough in practice, if not theory, at home; why, then, should you go to those in America ' Why For a very plain reason: because these heathens at home have Moses and the Prophets, and those have not; because these who have the gospel trample upon it, and those who have it not earnestly call for it; ' therefore, seeing these judge themselves unworthy of eternal life, lo, I turn to the Gentiles.'

The uncertainty of my having another opportunity to tell you my thoughts in this life obliges me to tell you what I have often thought of, and that in as few and plain words as I can. Elegance of style is not to be weighed against purity of heart; purity both from the lusts of the flesh, the lusts of the eye, and the pride of life. Therefore whatever has any tendency to impair that purity is not to be tolerated, much less recommended, for the sake of that elegance. But of this sort (I speak not from the reason of the thing only, nor from my single experience) are the most of the classics usually read in great schools; many of them tending to inflame the lusts of the flesh (besides Ovid, Virgil's Aeneid, and Terence's Eunuch), and more to feed the lust of the eye and the pride of life. I beseech you, therefore, by the mercies of God, who would have us holy, as He is holy, that you banish all such poison from your school; that you introduce in their place such Christian authors as will work together with you in building up your flock in the knowledge and love of God. For assure yourself, dear brother, you are even now called to the converting of heathens as well as I. So many souls are committed to your charge by God, to be prepared for a happy eternity. You are to instruct them, not only in the beggarly elements of Greek and Latin, but much more in the gospel. You are to labor with all your might to convince them that Christianity is not a negation or an external thing, but a new heart, a mind conformed to that of Christ, ' faith working by love.' We recommend you and yours to God. Pray for us. I am Your affectionate Brother and servant in Christ.

To Count Zinzendorf Graviora tua negotia literis meis interpellare non auderem, nisi te crederem illius esse discipulum, qui linum ardens non extingui vult, neque calamum quassatum confringi. Id vero quum persuasum habeam, maximopere te obtestor, ut et tuis et Ecclesiae tecum peregrinantis precibus Deo cornmender, in vera spiritus pauperrate, mansuetudine, fide, ac amore Dei proximique erudiendus. Et si quando tibi paululum otii suppetat, breve illud votum Deo offerre ne dedigneris, quod a fratribus tuis (utinam et meis) Savannensibus saepius oblatum audivi: Einen Helden muth Der da Gut und Blut Gem um deinetwillen lasse Und des Fleisches Ltlste hasse, Gieb ibm, Hchstes Gut, Durch dein theares Blut. The last verse of Freylinghausen's Wer ist wohl wie Du (No. 30 in the Herrnhut Gesang-Buch of 1737); the hymn which Wesley translated as 'O Jesu, Source of calm repose.' This is the verse which he rendered: A patient, a victorious mind, That life and all things casts behind, Springs forth obedient to Thy call, A heart that no desire can move, But still to adore, believe, and love, Give me, my Lord, my Life, my All! SAVANNAE, Mart. 15, v.s. 1736. Translation SAVANNAH, March 15, 1736. JOHN WESLEY TO COUNT ZINZENDORF. I should not dare to interrupt your more weighty affairs with a letter of mine, did I not hold you to be a disciple of Him who would not have the smoking flax quenched nor the bruised reed broken. But since I am entirely convinced of this, I beg of you that in your prayers and the prayers of the Church that sojourns with you, I may be commended to God, to be instructed in true poverty of spirit, in gentleness, in faith, and love of God and my neighbor. And, whenever you have a little leisure, do not disdain to offer to God this short prayer, which I have heard frequently offered by your brethren at Savannah (would they were mine also!): Then the dauntless mind Which, to Jesus joined, Neither life nor treasure prizes, And all fleshly lusts despises, Grant him, Highest Good, Through Thy precious blood.

To his Brother Charles Date: SAVANNAH, April 20, 1736. I still extremely pity poor Mrs. Hawkins; but what can I do more, till God show me who it is that continually exasperates her against me Then I may perhaps be of some service to her. There is surely someone who does not play us fair; but I marvel not at the matter. He that is higher than the highest regardeth; and there is that is mightier than they. Yet a little while, and God will declare who is sincere. Tarry thou the Lord's leisure and be strong, and He shall comfort thy heart.

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

To George Whitefield and his Friends at Oxford Date: SAVANNAH, September 10, 1736. Source: The Letters of John Wesley (1736) I had long since begun to visit my parishioners in order from house to house.. But I could not go on two days longer; the sick were increasing so fast as to require all the time I had to spare, from one to five in the afternoon. Nor is even that enough to see them all, as I would do, daily. In Frederica and all the smaller settlements there are above five hundred sheep almost without a shepherd. He that is unjust must be unjust still, Here is none to search out and lay hold on the mollia ternpora fandi, 'Apt times for speech.' and to persuade him to save his soul alive. He that is a babe in Christ may be so still. Here is none to attend the workings of grace upon his spirit, to feed him by degrees with food convenient for him, and gently lead him till he can follow the Lamb whithersoever He goeth. Does any err from the right way here is none to recall him; he may go on to seek death in the error of his life. Is any wavering here is none to confirm him. Is any falling there is none to lift him up. What a single man can do is neither seen nor felt. Where are ye who are very zealous for the Lord of hosts Who will rise up with me against the wicked who will take God's part against the evil-doers Whose spirit is moved within him to prepare himself for publishing glad tidings to those on whom the Sun of Righteousness never yet arose, by laboring first for those his countrymen who are else without hope as well as without God in the world Do you ask what you shall have why, all you desire: food to eat, raiment to put on, a place where to lay your head (such as your Lord had not), and a crown of life that fadeth not away! Do you seek means of building up yourselves in the knowledge and love of God I know of no place under heaven where there are more, or perhaps so many, as in this place.

Savannah alone would give constant employment for five or six to instruct, rebuke and exhort as need requires. Neither durst I advise any single person to take charge of Frederica, or indeed to exercise his Ministry there at all unless he was an experienced soldier of Jesus Christ, that could rejoice in Reproaches, Persecutions, Distresses for Christ's sake. I bless God for what little of them I have met with here, and doubt not but they were sent for my soul's health. My Heart's Desire for this place is, not that it may be a Famous or a Rich, but that it may be a Religious Colony, and then I am sure it cannot fail of the Blessing of God, which includes all real goods, Temporal and Eternal. I am, sir, Your much obliged and obedient servant.

Would any one have a trial of himself how he can bear this If he has felt what reproach is, and can bear that for but a few weeks as he ought, I shall believe he need fear nothing. Other trials will afterwards be no heavier than that little one was at first; so that he may then have a well-grounded hope that he will be enabled to do all things through Christ strengthening him. May the God of peace Himself direct you to all things conducive to His glory, whether it be by fitter instruments, or even by Your friend and servant in Christ.

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.

To William Wogan Date: SAVANNAH, March 28, 1737.

To James Hutton Date: SAVANNAH, June 16, I737.

To Dr. Humphreys, Secretary to the S.P.G. Date: SAVANNAH, July 12, 1737. Concerning the conversion of the heathen, where is the seed sown, the sanguis martyrum Do we hear of any who have sealed the faith with their blood in all this vast continent Or do we read of any Church flourishing in any age or nation without this seed first sown there Give me leave, sir, to speak my thoughts freely. When God shall put it into the hearts of some of His servants, whom He hath already delivered from earthly hopes and fears, to join hand in hand in this labor of love; when out of these He shall have chosen one or more to magnify Him in the sight of the heathen by dying, not with a stoical or Indian indifference, but blessing and praying for their murderers, and praising God in the midst of flame with joy unspeakable and full of glory, then the rest, waxing bold by their sufferings, shah go forth in the name of the Lord God, and by the power of His might cast down every high thing that exalteth itself against the faith of Christ. Then shall ye see Satan, the grand ruler of this New World, as lightning fall from heaven! Then shall even these lands be full of the knowledge of the Lord as the waters cover the seas.

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

To his Brother Charles Date: OXON, April 28, 1738.

To William Law Date: LONDON, May 14, 1738. REVEREND SIR, It is in obedience to what I think to be the call of God that I, who have the sentence of death in my own soul, take upon me to write to you, of whom I have often desired to learn the first elements of the gospel of Christ. If you are born of God, you will approve of the design, though it may be but weakly executed... If not, I shall grieve for you, not for myself. For as I seek not the praise of men, so neither regard I the contempt either of you or of any other. For two years (more especially) I have been preaching after the model of your two practical treatises; and all that heard have allowed that the law is great, wonderful, and holy. But no sooner did they attempt to fulfill it but they found that it is too high for man, and that by doing ' the works of the law shall no flesh living be justified.' To remedy this, I exhorted them, and stirred up myself, to pray earnestly for the grace of God, and to use all the other means of obtaining that grace which the all-wise God hath appointed. But still, both they and I were more and more convinced that this is a law by which a man cannot live; the law in our members continually warring against it, and bringing us into deeper captivity to the law of sin. Under this heavy yoke I might have groaned till death, had not an holy man, Peter Bhler. See Law's reply in Journal, viii. 320-3. to whom God lately directed me, upon my complaining thereof, answered at once: 'Believe, and thou shalt be saved. Believe in the Lord Jesus Christ with all thy heart, and nothing shall be impossible to thee. This faith, indeed, as well as the salvation it brings, is the free gift of God. But seek, and thou shalt find. Strip thyself naked of thy own works and thy own righteousness, and fly to Him. For whosoever cometh unto Him, He will in no wise cast out.'

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

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

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

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

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

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

On Thursday in the afternoon we left Rotterdam. The road we traveled in for several miles was a continued arbor, and as dean (excepting a very little dust) as a gentleman's parlor, or indeed his table, need be. We lay that night at Goudart Gouda. (being eight in all, five English and three Germans). On Friday morning (after having seen the great church there, famous for its painted glass) we set out again, and were surprised more and more at the pleasantness of the road. Walnut-trees shaded it for many miles; and the little houses stood so thick on either side, that it seemed like walking through a train of villages. The hedges were exactly cut all along, and all the houses neat almost to an extreme. In the afternoon we came to Ysselstein, where we were received with open arms by the Baron Watteville and the Church which is in has house. There are about twenty (beside children) in that little community, and their number increases daily, who are of one heart and one soul and have all things in common. Saturday the 17th (my birthday) was their monthly Thanksgiving Day. From about two in the afternoon till nine at night, the time was spent in prayer, praise, and such other exercises as became those who were 'all filled with the Holy Ghost.' Many strangers were present, with some of whom we set out in the Track-skuyt early in the morning, and went by Utrecht through a country which is, as it were, all one garden to Amsterdam, about thirty miles from Ysselstein. A physician, who had lived some years at Herrnhut, carried us to his lodgings, where we design to stay one or two days. Both he and the master of the house are full of faith and love. Oh may our Lord give us more and more of their spirit! From hence (if God permit) we shall go by Frankfort, where Count Zinzendorf now is, to Herrnhut. Your affectionate and dutiful Son. James Hutton can send any letter to me, if it be writ before the middle of July o.s. Else I shall probably be on my journey home.

I now understand those words of poor Julian, 'The progress of Atheism has been principally owing to the humanity evinced by Christians toward strangers. The impious Galileans provide not only for those of their own party who are in want, but also for those who hold with us.' (Julian to Arsacius, Sozomen's Ecc. Hist. chap. xvi.) The saying 'See how these Christians love one another' seems to be found first in Tertullian (Apologeticus, chap. xxxix). 'See how these Christians love one another.' Yea, how they love all who have the faintest desire to love the Lord Jesus Christ in sincerity! Oh may He sanctify to us their holy conversation, that we may be partakers of the spirit which is in them of their faith unfeigned, and meekness of wisdom, and love which never faileth! Your dutiful and affectionate Son.

To his Brother Charles Date: UTPH, July 7, 1738. See therefore, my brethren, that none of you receive the grace of God in vain! But be ye also living witnesses of the exceeding great and precious promises which are made unto every one of us through the blood of Jesus. Adieu. Charles Wesley endorsed this letter 'Panegyric on Germans.'

To his Brother Samuel Date: UTPH, July 7, I738. I grieve to think how that holy name by which we are called must be blasphemed among the heathen while they see discontented Christians, passionate Christians, resentful Christians, earthly-minded Christians yea (to come to what we are apt to count small things), while they see Christians judging one another, ridiculing one another, speaking evil of one another, increasing instead of bearing one another's burdens. How bitterly would Julian have applied to these, 'See how these Christians love one another'! I know I myself, I doubt you sometimes, and my sister often, have been under this condemnation. Oh may God grant we may never more think to do Him service by breaking those commands which are the very life of His religion! But may we utterly put away all anger, and wrath, and malice, and bitterness, and evil-speaking.

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

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.

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

5. Now, I beseech you, sir, to consider calmly whether it be I or you who hath broken the royal law of charity. Being informed that I and some of my friends were in a fault, you did not go and tell your brother of it between you and him alone; you did not tell it to the elders of the Church only; but at one step to all the world. You brand us at once with spiritual pride, enthusiasm, false doctrine, heresy, uncharitableness; with crude, indigested notions, of dismal consequences, because we would fain set ourselves up to be the heads of a party. You declare that we 'serve not the Lord Jesus Christ, but by fair speeches deceive the hearts of the simple; that we have swerved from faith and a good conscience, and turned aside unto vain jangling, desiring to be teachers of the law, understanding neither what we say nor whereof we affirm.' You say we ' consent not to the words of our Lord Jesus Christ, nor to the doctrine which is according to godliness; but that we are proud, knowing nothing, but doting about questions and strifes of words. 'In short, that we are ' men of corrupt minds and destitute of the truth.' 6. O sir, how could you possibly be induced to pass such a sentence, even in your heart, till you had done us the common, heathen justice of hearing us answer for ourselves How, then, was you induced to declare it to all mankind, especially when those you were to declare hateful to God and man were those of whom you had once hoped better things, even things that accompany salvation yea, whom you had received as sincere though weak brethren, and strengthened their hands in God What evidence, less than hearing them with your own ears pronounce the words laid to their charge, could constrain you so to judge of them, much more so to speak of them; since your words cannot be recalled, but must remain a stumbling-block to the weak, a grief to the lovers of peace and union, and a triumph to the enemy

7. It is not I, or my brother or our friends, who cause or foment divisions and offences. With us (glory be to God) is no anger or clamor or bitterness or evil-speaking. We avoid, as we would avoid the fire of hell, all envy, strife, railings, evil surmisings; and follow after lowliness, meekness, and love, with all that seek the Lord Jesus Christ in sincerity. And with this end it is that I have written now; hoping that, if in anything I do err from the truth, you will restore me in the spirit of meekness, that I may again give God thanks on your behalf, and have a fresh instance of your readiness to support the weak and comfort the feeble-minded. To do which, after the ability which God giveth, is also the desire of, reverend sir, Your obedient servant.

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

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

To the Church at Herrnhut Date: OXON, October 14, 1738. TO THE CHURCH OF GOD WHICH IS IN HERRNHUT, JOHN WESLEY, AN UNWORTHY PRESBYTER OF THE CHURCH OF GOD IN ENGLAND, WISHETH ALL GRACE AND PEACE IN OUR LORD JESUS CHRIST. Glory be to God, even the Father of our Lord Jesus Christ, for His unspeakable gift ! for giving me to be an eye-witness of your faith and love and holy conversation in Christ Jesus ! I have borne testimony thereof with all plainness of speech in many parts of Germany, and thanks have been given to God by many on your behalf. We are endeavoring here also, by the grace which is given us, to be followers of you, as ye are of Christ. Fourteen were added to us since our return, so that we have now eight bands of men, consisting of fifty-six persons; all of whom seek for salvation only in the blood of Christ. As yet we have only two small bands of women the one of three, the other of five persons. But here are many others who only wait till we have leisure to instruct them how they may most effectually build up one another in the faith and love of Him who gave Himself for them. Though my brother and I are not permitted to preach in most of the churches in London, yet (thanks be to God) there are others left wherein we have liberty to speak the truth as it is in Jesus. Likewise every evening, and on set evenings in the week at two several places, we publish the word of reconciliation, sometimes to twenty or thirty, sometimes to fifty or sixty, sometimes to three or four hundred persons, met together to hear it. We begin and end all our meetings with singing and prayer; and we know that our Lord heareth our prayer, having more than once or twice (and this was not done in a corner) received our petitions in that very hour.

Nor hath He left Himself without other witnesses of His grace and truth: Ten ministers I know now in England who lay the right foundation ' The blood of Christ cleanseth us from all sin.' Over and above whom I have found one Anabaptist, and one, if not two, of the teachers among the Presbyterians here, who, I hope, love the Lord Jesus Christ in sincerity, and teach the way of God in truth. O cease not, ye that are highly favored, to beseech our Lord that He would be with us even to the end, to remove that which is displeasing in His sight, to support that which is weak among us, to give us the whole mind that was in Him, and teach us to walk even as He walked! And may the very God of peace fill up what is wanting in your faith, and build you up more and more in all lowliness of mind, in all plainness of speech, in all zeal and watchfulness; that He may present you to Himself a glorious Church, not having spot or wrinkle or any such thing, but that ye may be holy and unblameable in the day of His appearing.

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

To his Brother Samuel Date: LONDON, October 30, 1738. With regard to my own character, and my doctrine likewise, I shall answer you very plainly. By a Christian I mean one who so believes in Christ as that sin hath no more dominion over him; and in this obvious sense of the word I was not a Christian till May the 24th last past. For till then sin had the dominion over me, although I fought with it continually; but surely then, from that time to this it hath not, such is the free grace of God in Christ. What sins they were which till then reigned over me, and from which by the grace of God I am now free, I am ready to declare on the house-top, if it may be for the glory of God. If you ask by what means I am made free (though not perfect, neither infallibly sure of my perseverance), I answer, By faith in Christ; by such a sort or degree of faith as I had not till that day. My desire of this faith I knew long before, though not so clearly till Sunday, January the 8th last, when, being in the midst of the great deep, I wrote a few lines in the bitterness of my soul, some of which I have transcribed Journal, i. 415-16. ; and may the good God sanctify them both to you and me! 'By the most infallible of all proofs, inward feeling, I am convinced, '1. Of unbelief; having no such faith in Christ as will prevent my heart's being troubled, which it could not be if I believed in God and rightly believed also in Him.

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

On men I build not: neither on Matilda Chipman's word, Apparently the woman who dreamt that a ball of fire fell upon her, and burst and fired her soul. See Priestley's Letters, pp. 88-90. whom I have not talked with five minutes in my life; nor on anything peculiar in the weak, well-meant relation of William Hervey, A younger brother of the Rev. James Hervey, who in June 1737 was looking out for a trade and a master to set yourself to' in London. Hervey spent the winter of 1751-2 in Miles Lane, London, with William, who was with his brother when he died in 1758. See Tyerman's Oxford Methodists, pp. 213, 26o, 322-3; and letter of March 2o, 1739, to James Hervey. who yet is a serious, humble-acting Christian. But have you been building on these Yes; I find them more or less in almost every letter you have written on the subject. Yet, were all that has been said on 'visions, dreams, and balls of fire' to be fairly proposed in syllogisms, I believe it would not prove a jot more on one than on the other side of the question. O brother, would to God you would leave disputing concerning the things which you know not (if, indeed, you know them not), and beg of God to fill up what is yet wanting in you! Why should not you also seek till you receive 'that peace of God which passeth all understanding' Who shall hinder you, notwithstanding the manifold temptations, from rejoicing ' with joy unspeakable, by reason of glory' Amen, Lord Jesus! -May you and all who are near of kin to you (if you have it not already) feel His love shed abroad in your heart by His Spirit which dwelleth in you, and be sealed with the Holy Spirit of promise, which is the earnest of your inheritance. I am Yours and my sister's most affectionate Brother.

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

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

This evening I begin reading to a little company in St. Clements, and on Tuesday evening (if God will) to one in St. Giles. But what meant Mr. Fox Mr. Fox had been in the city prison, and went with Wesley and Kinchin to Manchester in March 1738. It was at the Society in Fox's house (April I) that Wesley could not confine himself to forms of prayer. Mrs. Fox's experience is referred to in Journal, i. 457. Richard Morgan (ibid. viii. 264) read the Bishop of Man's Catechism to two inquirers every other day at their house in 1735. Mr. and Mrs. Fox wished to go to Georgia. Morgan says: ' Mr. Fox and his wife, especially the former, are most zealous Christians.... I read every Sunday night to a cheerful number of Christians at Mr. Fox's.' Charles Wesley writes on Aug. 28, 1738: ' Rejoiced at Mr. Fox's, with Mr. Kin-chin, Hutchtrigs, and other Christian friends.' See letter of Nov. 24 to Fox. by talking of leaving Oxford Ye have need to send ten men full of faith to us rather than to take one from us. Besides, Mrs. Fox is the very life and spirit (under God) of all the women here that seek our Lord. And if the adversary designed to blast at once all hopes of an harvest for God among them, he could not take a more probable way than now at this critical time to remove her from them. 'But he can't live at Oxford.' No, nor anywhere else, as he is now burdened with debt. But let his debts be paid, and then see what he can do. If that be not enough, we will pay his house-rent for a year or two. But at all hazards let them not go hence while our Lord's work in this place so loudly calls upon them to stay. Speak, my brethren, of this immediately. I have four- or five-and-thirty other letters to write, The great correspondence of a lifetime was already in full flow. so can say no more. Send us word how our Master works in London. I am dead and cold. O pray much for Your affectionate, heavy brother in Christ. Hymn-books (bound and unbound) and Prayers should be sent immediately, and two Intercessional Offices. See letter of Dec. 1. Evidently needed for their Society meetings.

To Dr. Koker Date: OXON, November 22, 1738. My desire and prayer to God is that the glorious gospel of His Son may run and be glorified among you, as it doth among us, and much more abundantly. I should rejoice to hear what our Lord hath done for you also. Is the number of believers multiplied Do they love one another Are they all of one heart and one soul Do they build up one another in the knowledge and love of our Lord Jesus Christ May He multiply your little flock a thousand-fold, how many soever you be! May He fill you with all peace and joy in believing! May He preserve you in all lowliness of spirit! And may He enable you to use great plainness of speech both toward each other and toward all men, and, by manifestation of the truth, to commend yourselves to every man's conscience in the sight of God! Even to this hour I have not had one day's leisure to transcribe for you the papers I brought from Herrnhut See letter of Oct. 14.: the harvest here also is so plenteous, and the laborers so few; and it increases upon us daily. Verily the Spirit of the Lord hath lifted up His standard against the iniquity which hath overspread our land as a flood! O pray ye for us, that He would send more laborers into His harvest; and that He would enable us, whom He hath already sent, to approve ourselves faithful ministers of the new covenant, by honor and dishonor, by evil report and good report! In particular, let all the brethren and sisters who are with you pray that God would warm with His love the cold heart of, dear sir, Your much obliged and very affectionate brother in Christ.

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

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

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

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

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

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

If you ask, 'How can this be How can one do good, of whom men say all manner of evil' I will put you in mind (though you once knew this yea, and much established me in that great truth), the more evil men say of me for my Lord's sake, the more good will He do by me. That it is for His sake I know, and He knoweth, and the event agreeth thereto; for He mightily confirms the words I speak, by the Holy Ghost given unto those that hear them. O my friend, my heart is moved toward you. I fear you have herein 'made shipwreck of the faith.' I fear 'Satan, transformed into an angel of light,' hath assaulted you, and prevailed also. I fear that offspring of hell, worldly or Mystic prudence, has drawn you away from the simplicity of the gospel. How else could you ever conceive that the being reviled and ' hated of all men ' should make us less fit for our Master's service How else could you ever think of ' saving yourself and them that hear you 'without being' the filth and offscouring of the world' To this hour is this scripture true. And I therein rejoice yea, and will rejoice. 'Blessed be God, I enjoy the reproach of Christ! Oh may you also be vile, exceeding vile, for His sake! God forbid that you should ever be other than generally scandalous; I had almost said universally. If any man tell you there is a new way of following Christ, 'he is a liar, and the truth is not in him.' I am, c.

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

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

To John Edmonds Date: BRISTOL, April 9, I739. 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!

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

About seven in the evening, three women who desire only to know Jesus Christ and Him crucified (Mrs. Norman, Mrs. Grevil, and Mrs. Panou) agreed to meet together once a week, to confess their faults to one another, and pray one for another, that they may be healed. And Mrs. Panou desired she might propose their design to her two sisters, and offer them the liberty of joining with them. At eight Samuel Wathen (surgeon), Richard Cross (upholsterer), Charles Bonner (distiller), and Thomas Westall (carpenter) met and agreed to do the same; who also desired they might make the offer of joining with them to three or four of their acquaintance. If this work be not of God, let it come to naught. If it be, who shall overthrow it On Thursday, at five in the evening, I began the Epistle to the Romans at a Society in Castle Street, where, after the expounding, a poor man gave glory to God by openly confessing the things he had done. About eight a young woman of Nicholas Street Society sunk down as one dead; we prayed for her, and she soon revived, and went home strengthened and comforted both in body and in spirit. A Presbyterian minister was with us at Newgate on Friday and Saturday. On Friday evening we were at a Society without Lawford's Gate, where, the yard being full as well as the house, I expounded part of the 1st chapter of the First Epistle of St. John at the window. On Saturday evening Weavers' Hall was quite full. A soldier was present at the preaching on Monday, two at the expounding on several of the following days, and five or six this evening. I declared to them all 'that they were damned sinners, but that the gospel was the power of God unto salvation to every one that believeth.'

The Assizes prevented my preaching at Newgate this week, except only on Monday and Tuesday. On Monday at four I preached to three or four thousand people at the Brickyard on 'I came not to call the righteous, but sinners to repentance.' On Tuesday about one, having sent our brethren Easy and Purdy before, I set out for Bath. Soon after I came in, the person who rented the ground, where many people were met, sent me word 'I should not preach on his ground. If I did, he would arrest me.' Presently after, a good woman sent to tell me I was welcome to preach on hers. Thither we went at five. It is a meadow on the side of the hill, close to the town, so that they could see us from Lady Cox's See letter of March 7, 1738. in the square plainly. Here I offered God's free grace to about two thousand souls. At eight in the evening I preached remission of sins to many casual hearers, from some steps at the end of an house in Gracious Street. Griffith Jones Griffith Jones, Rector of Llandowror, instituted the circulating Welsh Free Schools, to teach the poor to read Welsh and to give religious instruction. He maintained these schools by subscriptions for twenty-four years, and when he died in 1761 they numbered more than 3,000, and had 158,000 scholars, some of whom were sixty years old. See Tyerman's Whitefield, i. 189-90n. was one of them, who afterwards refreshed us with his company about an hour at our inn. On Wednesday morning Mr. Chapman See heading to letter of March 29, 1737. stayed with us a while, to whom we spake the truth in love. At ten I preached in the meadow again, to, I judge, about two thousand five hundred. At four I offered Jesus Christ as our wisdom, righteousness, sanctification, and redemption to above three thousand. At seven all the women in band met together, and, having received Mary Cutler into fellowship with them, spent the evening in conference and prayer. At eight the bands of men met at the Society room in Baldwin Street, and received into fellowship with them William Lewis, James Robins, Kenelm Chandler, Anthony Williams, and Thomas Robins. The remainder of the evening was spent in singing, conference, and prayer.

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

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

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

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

A bystander, one John Haydon, was quite enraged at this, and, being unable to deny something supernatural in it, labored beyond measure to convince all his acquaintance that it was a delusion of the devil. I was met in the street the next day by one who informed me that John Haydon was fallen raving mad. It seems he had sat down to dinner, but wanted first to make an end of a sermon he was reading. At the last page he suddenly changed color, fell off his chair, and began screaming terribly and beating himself against the ground. I found him on the floor, the room being full of people, whom his wife would have kept away; but he cried out, 'No; let them all come; let all the world see the just judgment of God.' Two or three were holding him as well-as they could. He immediately fixed his eyes on me, and said, 'Aye, this is he I said deceived the people; but God hath overtaken me. I said it was a delusion of the devil; but this is no delusion.' Then he roared aloud, 'O thou devil! thou cursed devil! yea, thou legion of devils! thou canst not stay in me. Christ will cast thee out. I know His work is begun. Tear me to pieces if thou wilt; but thou canst not hurt me.' He then beat himself again, and groaned again, with violent sweats and heaving of the breast. We prayed with him, and God put a new song in his mouth. The words were, which he pronounced with a clear, strong voice: 'This is the Lord's doing, and it is marvelous in our eyes. This is the day which the Lord hath made: we will rejoice and be glad in it. Blessed be the Lord God of Israel, from this time forth for evermore.' I called again an hour after. We found his body quite worn out and his voice lost. But his soul was full of joy and love, rejoicing in hope of the glory of God.

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

On Wednesday, 9th, after the service at Newgate, we took possession of the ground where the room is to be built. See Journal, ii. 194n; and letter of April 27, 1741, to Whitefield. We have also articled to pay the workmen about 160 pounds as soon as it is finished. As to the money, God will see to that. At four I was much enlarged at Baptist Mills, in recommending the childlike temper. The company was about two thousand or two thousand five hundred, our usual congregation there. It was this evening agreed at our Society that the leaders of the bands meet together at 5.30 every Wednesday evening. The next day, several curious persons being at Nicholas Street, and a fine lady among the rest, I was desired in a note given me to pray for her; and she was 'almost persuaded to be a Christian.' Friday, 11th, as we were going to the second Society in the evening, we were desired to call upon a young woman who was in the agonies of despair. With much difficulty we brought her to the Society; where, almost as soon as we began praying for her, the enemy was cast out, and she was filled with peace and joy in believing. Saturday, 12th, Mr. Labbe, who had been often in doubt, chiefly from the objections his wife made, was quite astonished at Newgate; for God overtook her there, so that she knew she was accepted in the Beloved. Thence we went and laid the first stone of our house with the voice of praise and thanksgiving. Three or four thousand were present at the Bowling Green this afternoon; and at Weavers' Hall in the evening, in answer to our prayers 'that our Lord would then show whether He was willing that all men should be saved,' three persons immediately sunk down, and in a short time were raised up and set at liberty.

To James Hutton Date: BRISTOL, May 28, 1739. MY DEAR BRETHERN, On Sunday, the 13th, I began expounding the 13th of the First of Corinthians at the Bowling Green. On Saturdays and Sundays Wesley preached a course of sermons on Charity at the Bowling Green (where All Saints and Wellington Streets now stand). See entries in Diary; and next letter. About six thousand were present. More than half that number were at Hanharn Mount, to whom I explained 'the promise by faith of Jesus Christ'; as I did to about six thousand at Rose Green after I came from Clifton, where it pleased our good God to give me a strong mouth in speaking on those words, 'He that drinketh of this water shall thirst again; but whoso drinketh of the water that I shall give him shall never thirst; but the water which I shall give him shall be in him a well of water springing up into everlasting life.' Monday, 14th, about five thousand were at the Brickyard, whom I exhorted to be 'as little children.' Three mourners were comforted this evening, as was one the night before. Mrs. Labbe (educated as an Anabaptist) was baptized the next day and filled with the Holy .Ghost. At three in the afternoon I preached at Two-Mile-Hill on those words of Isaiah (upon which the book opened) Here a line is left blank in the letter. .... Afterwards we went to look out a proper place for the school, and at last pitched on one between the London and Bath Roads. Soon after five I began expounding at the Back Lane on the righteousness of the Scribes and Pharisees; but, the house being too small, I stood in a little garden at one end of the lane, so that all who were in the lane or at the windows or on the adjoining walls (about a thousand) could hear well. The power of God fell on several of those that heard, one or two of whom were soon comforted; as were three others at the Society in Baldwin Street. About ten, two that had before been comforted, but were in heaviness again, came to Mrs. Grevil. We prayed, and they were again filled with peace and joy in believing.

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

Monday, 21st, the minister of Clifton died. Oh what has God done by adding those four weeks to his life! In the afternoon, as I was enforcing those words, 'Be still, and know that I am God,' He began to make bare His arm in the eyes of two thousand five hundred witnesses. One, and another, and another were struck to the earth; and in less than an hour seven knew the Lord and gave thanks. I was interrupted in my speaking on the same subject at Nicholas Street by the cries of one that was cut to the heart. I then recapitulated what God had done among us already in proof of His free love to all men. Another dropped down close to one who was a rigid asserter of the opposite doctrine. While he stood astonished at-her cries and groans, a little boy standing by was seized in the same manner. A young man who was near smiled at this, and sunk down as one dead; but soon began to roar out and beat himself against the ground, so that six men could scarce hold him. 'His name was Thomas Maxfield' (Journal, ii. 203). See Telford's Wesley, pp. 214-16; and letters of April 21, 1741, and Nov. 2, 1762. I never saw any one (except John Haydon) so torn by the evil one. Before he was delivered many others began to cry out, so that all the room (and indeed all the street) was in an uproar. And it was near ten before the Spirit of life set some of them free from the law of sin and death. A Presbyterian (who a little before was much offended) took me home with him to supper; whence I was called in haste to a woman who had run out of the Society for fear she should expose herself; but the power of God went with her, so that she continued in the same agony till we prayed and she found rest in Christ. We then besought our Lord for one that was sick in the same house, and her soul was straightway healed. About twelve we were importuned to visit one more. She had only one struggle after we came, and then was comforted. I think twenty-nine in all were accepted in the Beloved this day. Brethren, pray for us. Adieu.

To James Hutton Date: BRISTOL, June 4, 1739. MY DEAR BRETHERN, Tuesday, 22nd, about a thousand were present at Bath, and several fine gay things among them, whom I exhorted in St. Paul's words, 'Awake, thou that sleepest, and arise from the dead; and Christ shall give thee light.' The next morning I was sent for to the young woman whose relations had confined her as mad. They now agreed she should go where she would, and seem themselves 'not far from the kingdom of God.'See previous letter. I preached to about two thousand on Wednesday at Baptist Mills on 'Hear what the unjust judge saith.' In the evening the female bands admitted seven women on trial and ten children; and Eliz. Cutler and six other women, having been on trial their month, were by lot fixed in their several bands. At eight we received into our Society (after the month's trial) Jonathan Reeves Jonathan Reeves was afterwards ordained and appointed the first chaplain of the Magdalen Hospital in June 1758, and held that position till 1764. He afterwards had a curacy in Whitechapel. See Compston's Magdalen Hospital, pp. 46, 63; Stamp's Orphan House, p. 41; Atmore's Memorial, pp. 345-6; and letter of Dec. 10, 1751. and six others, who at the lovefeast on the 27th instant were by lot fixed in their bands. We then received upon trial John Haydon and eight other men, and Thomas Hamilton (aged fourteen) with four other children. Thursday, 24th, we breakfasted at Richard Champion's, See Journal, ii. 204d; W.H.S. v. 6. R. Champion (1743-91), the founder of the pottery works at. Bristol, where the 'British China Ware' was made, was perhaps his son. where were eight or nine other Quakers. We had a mild conference on justification by faith alone, concluded with prayer, and both met and parted in love. At three I preached again on Priestdown, near Publow, to a larger congregation than before, on 'The chastisement of our peace was upon Him, and by His stripes we are healed.'

On Holy Thursday many of us went to King's Weston Hill, four or five miles from Bristol. As we were sitting on the grass two gentlemen went by; and by way of jest sent up many persons to us from the neighboring villages, to whom therefore I took occasion to speak on those words, 'Thou hast ascended up on high, Thou hast led captivity captive, c.' In the evening, our landlady in Baldwin Street not permitting us to meet there any more, we had our second Society at Weavers' Hall; where I preached the next morning also. In the afternoon I was at a new brickyard, where were twelve or fifteen hundred. The rain was so violent on Saturday that our congregation in the Bowling Green consisted of only nine hundred or a thousand. But in the morning we had about seven thousand, to whom I described (in concluding the subject) a truly charitable man. At Hanham were about three thousand, to whom I explained those words, 'That every mouth may be stopped, and all the world become guilty before God.' The same I again insisted on at Rose Green, to (I believe) eight or nine thousand. We could not meet in the evening at Nicholas Street; but we made shift to do so in the shell of our schoolroom, without and within which (I suppose) about two thousand or two thousand five hundred were present. In the Horsefair. See letter of May 14. We had a glorious beginning; the scripture that came in turn to be read was, 'Marvel not if the world hate you.' We sung, 'Arm of the Lord, awake, awake.' In J. and C. Wesley's Hymns and Sacred Poems (1739). And God, even our own God, gave us His blessing. Farewell in the Lord, my dear brethren; and love one another!

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

To James Hutton Date: July 2, 1739. It is incredible what advantage Satan had gained here by my absence of only eight days. Disputes had crept in, and the love of many was waxed cold; so that all our Society was falling in pieces. I preached on Wednesday at Newgate at eleven and at four at Baptist Mills on those words, 'Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.' At seven I met the women bands at Eliz. Davis's house (Mrs. Grevil having forbidden them hers). I found disputes had hurt them also, so that many were resolved to quit the Society. Finding it necessary to speak to them apart, I fixed times to meet each band singly; which I did on the days of the following week, and all of them were (I hope) established in the faith. At eight I met our brethren in Baldwin Street, where, instead of disputing, we prayed together; the Spirit of the Holy One was with us. All divisions were healed; all misunderstandings vanished away; and we all felt our hearts drawn together and sweetly united in the bowels of Jesus Christ.

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.

After expounding to some hundreds in the Back Lane, I went as usual to the schoolroom, where the pains of hell came about three persons, who soon after saw the light of heaven. At Baptist Mills on Wednesday I explained to two thousand or two thousand five hundred, 'All things are lawful for me; but all things edify not.' At seven the women bands met, and agreed to defer admitting any new members till the next month and to wait a little longer before they excluded those who had for some time excluded themselves, if haply they might return. At Baldwin Street William Farnell and Richard Hereford were excluded the Society, as being not only unwilling to attend it, but utterly incapable (as yet) of improving by it. I was afterward much enlarged in prayer for Mrs. Grevil. Oh that she could again feel herself a lost sinner! I went on Thursday in the afternoon to preach on the south edge of Kingswood, near a sort of a village called the Cupolas; but the people not having notice, but few came: so that, having used some prayer with them, I promised to come again the next day, and then preached on 'Believe, and thou shalt be saved.' Saturday, 30th, Anne Williams (Ant. Williams's wife) was the thirteenth time tapped for the dropsy. She desires to be dissolved and to be with Christ; but gives herself up to Him for life or for death. To about twelve hundred in the Bowling Green I showed many lawful things edify not. At Weavers' Hall Kitty Deschamps (about fourteen), Prudence Woodward, and five more roared for the very disquietness of their heart, and all, upon prayer, were relieved and sang praise unto our God and unto the Lamb that liveth for ever and ever. Yours in Christ. Wesley wrote to the Rev. John Oulton (Baptist pastor of Leominster) on July 9 and 28; but these letters have not been preserved. See Journal, ii. 240d, 247d; W.H.S. xi. 118-19. Mr. Oulton's reply to the first letter is given in the Supplement to the Arrninian Magazine, 1797, PP. 25-6.

To Dr. Stebbing Date: July 31, 1739. REVEREND SIR, 1. You charge me (for I am called a Methodist, and consequently included in your charge) with 'vain and confident boastings; rash, uncharitable censures; damning all who do not feel what I feel; not allowing men to be in a salvable state unless they have experienced some sudden operation, which may be distinguished as the hand of God upon them, overpowering, as it were, the soul; with denying men the use of God's creatures, which He hath appointed to be received with thanksgiving, and encouraging abstinence, prayer, and other religious exercises, to the neglect of the duties of our station.' O sir, can you prove this charge upon me The Lord shall judge in that day! 2. I do, indeed, go out into the highways and hedges to call poor sinners to Christ; but not in a tumultuous manner, not to the disturbance of the public peace or the prejudice of families. Neither herein do I break any law which I know; much less set at naught all rule and authority. Nor can I be said to intrude into the labors of those who do not labor at all but suffer thousands of those for whom Christ died to 'perish for lack of knowledge.'

5. Perhaps you say you can prove this of Mr. Whitefield. What then This is nothing to me. I am not accountable for his words. The Journal you quote I never saw until it was in print. But, indeed, you wrong him as much as me. First, where you represent him as judging the notions of the Quakers in general (concerning being led by the Spirit) to be right and good; whereas he speaks only of those particular men with whom he was conversing. And again, where you say he supposes a person believing in Christ to be without any saving knowledge of Him. He supposes no such thing. To believe in Christ was the very thing he supposed wanting; as understanding that term believing to imply, not only an assent to the Articles of our Creed, but also 'a true trust and confidence of the mercy of God through our Lord Jesus Christ.' 6. Now, this it is certain a man may want, although he can truly say, 'I am chaste; I am sober; I am just in my dealings; I help my neighbor, and use the ordinances of God.' And, however such a man may have behaved in these respects, he is not to think well of his own state till he experiences something within himself which he has not yet experienced, but which he may be beforehand assured he shall if the promises of God are true. That something is a living faith, 'a sure trust and confidence in God that, by the merits of Christ, his sins are forgiven and he reconciled to the favor of God.' And from this will spring many other things, which till then he experienced not; as, the love of God shed abroad in his heart, the peace of God which passeth all understanding, and joy in the Holy Ghost joy, though not unfelt, yet 'unspeakable, and full of glory.'

To James Hutton Date: BRISTOL, August 3, 1739. I had opportunity to talk largely with our brother Whitefield concerning the outward signs which had here attended the work of God. But there was little need of disputing; for God answered for Himself. He had been told these things were owing to my encouraging them, and that if they were not encouraged no such thing would ever be. But the next day, no sooner had he himself begun to call all sinners to be in Christ, than four were seized before him in a moment. One of them dropped down and lay without motion; a second trembled exceeding; the third was in strong convulsions, but made no noise unless by groans; the fourth, equally convulsed, called upon God with strong cries and tears also. From this time I hope we shall all suffer God to carry on His own work His own way. Thursday, July 12, after dinner I went to a person much troubled with lowness of spirits, as they term it! Many such I have seen before, but I can by no means believe it to be a bodily distemper. They wanted something they knew not what, and were therefore uneasy. The plain case was they wanted God, they wanted Christ, they wanted faith ;.and God convinced them of this want in a way which themselves no more understood at first than their physician did. Nor did any physic avail till the great Physician came; for, in spite of all natural means, He who made them for Himself would not suffer them to rest till their soul rested in Him.

To James Hervey Date: BRISTOL, August 8, 1739. But what are you doing yourself Sleeping on, taking your rest. I cannot understand this. Our Lord calls aloud for labourers in His vineyard, and you sit still. His people perish by thousands for lack of knowledge, and the servant of the Lord hideth himself in a cave. Come forth, my brother! Come forth, work for our Lord, and He will renew your strength! Oh that He would send you into this part of His harvest! Either with or without your preaching, here is work enough. Come, and let us again take sweet counsel together. Let me have joy over you once more. Think if there be no way for your once more seeing, my dear friend, Your affectionate brother.

To Ebenezer Blackwell Date: BRISTOL, August 23, 1739. DEAR SIR, I have not had half an hour's leisure to write since I received yours of the 14th instant, in which the note for 15 11s. was enclosed. The Captain's Captain James Whitefield, master of a ship, brother of George Whitefield, died suddenly in Feb. 1766 at the Countess of Huntingdon's house in Bath. journey to London, as he owns it was the happiest, so I believe it was the most useful one he ever had. His resolution was a little shaken here; but he now appears more settled than before. Satan hath indeed desired to have us, that he may sift us as wheat. But our Lord hath prayed for us; so that the faith of few has failed. Far the greater part of those who have been tempted has come as gold out of the fire. It seems to me a plain proof that the power of God is greatly with this people, because they are tempted in a manner scarce common to men. No sooner do any of them begin to taste of true liberty, but they are buffeted both within and without. The messengers of Satan close them in on every side. Many are already turned out of doors by their parents or masters; many more expect it every day. But they count all these things dung and dross, that they may win Christ. O let us, if His name be called upon us, be thus minded ! I am, dear sir, Your affectionate friend and servant in Christ.

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

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

To Nathanael Price Date: BRISTOL, December 6, 1739. MY DEAR BROTHER, Our sincere thanks attend you for your seasonable assistance. I have writ to our dear brother Howell Harris, and sent him a short account of our design which we are carrying on in Kingswood also: which perhaps may be agreeable to them who are with you too; for which reason I have sent you a copy of it, namely : 'Few persons have lived long in the West of England who have not heard of the colliers of Kingswood: a people famous, from the beginning hitherto, for neither fearing God nor regarding man; so ignorant of the things of God that they could only be compared to the beasts that perish; and therefore utterly without desire of instruction, as well as without the means of it. 'To this people Mr. Whitefield last spring began to preach the gospel of Christ; and as there were thousands of them who went to no place of public worship, he went out into their own wilderness "to seek and to save that which was lost." When he was called away, others went "into the highways and hedges to compel them to come in." And by the grace of God their labor was not in vain. The scene was entirely changed. Kingswood does not now, as a year ago, resound with cursing and blasphemy. It is no longer the seat of drunkenness, uncleanness, and all idle diversions that lead thereto. It is no longer filled with wars and rightings, with clamor and bitterness, with strife and envying. Peace and love are now there: the people in general are become mild, gentle, and easy to be entreated; they do not cry, neither strive, and hardly is their voice heard in the streets, or indeed in their own wood, unless when they are at their usual evening diversions, singing praise unto God their Savior.

'That their children also might know the things that make for their peace, it was proposed some months since to build a school in Kingswood; and after many difficulties, the foundation of it was laid in June last in the middle of the wood, on a place called Two-Mile-Hill, between the London and Bath Roads, about three measured miles from Bristol. A large room was begun there for a school, having four small rooms at each end for the schoolmasters (and hereafter, if it should please God, some poor children) to lodge in it. Two persons are ready to teach, so soon as the house is fit to receive them, the shell of which is nearly finished. It is proposed in the usual hours of the day to teach chiefly the poorer children to read, write, and cast accounts; but more especially, by God's assistance, "to know God, and Jesus Christ whom He hath sent": the elder people, being not so proper to be mixed with children (for we expect scholars of all ages, some of them gray-headed), will be taught in the inner room, either early in the morning of late at night, so as their work nay not be hindered. 'It is true, although the masters will not take nay pay (for the love of Christ constrains them, as they freely received, freely to give), yet this undertaking is attended with great expense. But let Him that feedeth the young ravens see to that. If He puts it into your heart, or the hearts of any of your friends, to assist us in bringing this work to perfection, in this world look for no recompense; but it shall be remembered in that day, when our Lord shall say unto you, "Inasmuch as ye did it unto the least of these My brethren, ye did it unto me."'

To James Huton Date: BRISTOL, March 21, 1740. After my hearing of what Brother Tltschig Wesley knew John Tltschig intimately in Savannah, and consulted him as to Miss Hopkey. He went with him to Herrnhut. See Journal, i. 478-9n. said, I had no time to see him before I left London. Therefore I writ it as soon as I thought of it; so that may pass. What you say in your last concerning justification I have no exception to. But what plots you speak of I don't understand. When we can no longer speak freely to one another, I verily think we should not speak at all. But I hope that time will never come.

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

7. To those who answered, 'It is our duty to use the ordinances of God,' they replied, 'There are no ordinances of Christ the use of which is now bound upon Christians as a duty or which we are commanded to use. As to those you mention in particular (viz. prayer, communicating, and searching the Scripture), if a man have faith he need not, if he have not he must not, use them. A believer may use them, though not as enjoined; but an unbeliever (as before defined) may not.' 8. To those who answered, 'I hope God will through these means convey His grace to my soul,' they replied, 'There is no such thing as means of grace; Christ has not ordained any such in His Church. But if there were, they are nothing to you: for you are dead; you have no faith; and you cannot work while you are dead. Therefore let these things alone till you have faith.' 9. And some of our English brethren, who are joined with yours, have said openly, 'You will never have faith till you leave running about to church and sacrament and societies.' Another of them has said (in his public expounding), 'As many go to hell by praying as by thieving.' Another, 'I knew one who, leaning over the back of a chair, received a great gift. But he must kneel down to give God thanks: so he lost it immediately. And I know not whether he will ever have it again.' And yet another, 'You have lost your first joy; therefore you pray: that is the devil. You read the Bible: that is the devil. You communicate: that is the devil.' 10. Let not any of you, my brethren, say, 'We are not chargeable with what they speak.' Indeed you are; for you can hinder it if you will. Therefore, if you do not, it must be charged upon you. If you do not use the power which is in your hands, and thereby prevent their speaking thus, you do in effect speak thus yourselves. You make their words your own, and are accordingly chargeable with every ill consequence which may flow therefrom.

11. Fourthly, with regard to your Church, 'A religion,' you say, 'and a Church are not all one: a religion is an assembly wherein the Holy Scriptures are taught after a prescribed rule.' This is too narrow a definition. For there are many Pagan (as well as a Mahometan) religions. Rather, a religion is a method of worshipping God, whether in a right or a wrong manner. 'The Lord has such a peculiar hand in the several constitutions of religion that one ought to respect every one of them.' I cannot possibly: I cannot respect either the Jewish (as it is now) or the Romish religion. You add: 'A Church (I will not examine whether there are any in this present age, or whether there is no other beside ours) is a congregation of sinners who have obtained forgiveness of sins. That such a congregation should be in an error cannot easily happen.' I find no reason, therefore, to retract anything which is advanced on this or any of the following heads. you greatly, yea above measure, exalt yourselves and despise others. I have scarce heard one Moravian brother in my life own his Church to be wrong in anything. I have scarce heard any of you (I think not one in England) own himself to be wrong in anything. Many of you I have heard speak of your Church as if it were infallible, or so led by the Spirit that it was not possible for it to err in anything. Some of you have set it up (as indeed you ought to do, if it be infallible) as the judge of all the earth, of all persons (as well as doctrines) therein; and you have accordingly passed sentence upon them at once, by their agreement or disagreement with your Church. Some of you have said that there is no true Church on earth but yours; yea, that there are no true Christians out of it. And your own members you require to have implicit faith in her decisions, and to pay implicit obedience to her directions.

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

To Joseph Humphreys Date: LONDON, April 27, 1741. MY DEAR BROTHER, I do not understand you. What doctrines do you mean that 'Christ died for all' or that 'he that is born of God sinneth not' These are not peculiar to me. The first is St. Paul's, the second is St. John's. What grievous temptation do you mean Let us deal openly with one another. But if any doubt arise, O fly to Christ, and confer not with flesh and blood! I least of all understand what you mean by 'loving and respecting me.' Ah, my brother, this will not hold for one month. You will in a very short time love and respect me just as poor Mr. Seward See letter of March 20, 1739, to Whitefield. did. Yet 'gracious art Thou, O Lord, and true are Thy judgments.' Adieu.

But it is a poor case that you and I must be talking thus. Indeed, these things ought not so to be. It lay in your power to have prevented all, and yet to have borne testimony to what you call the truth. If you had disliked my sermon, you might have printed another on the same text, and have answered my proofs, without mentioning my name: this had been fair and friendly. Whereas to proceed as you have done is so far from friendship that it is not moral honesty. Moral honesty does not allow of a treacherous wound or of the bewraying of secrets. I will refer the point even to the judgment of Jews, Turk, Infidel, or heretic. Indeed, among the latter (i.e. heretics) you publicly place me; for you rank all the maintainers of universal redemption with Socinians themselves. Alas! my brother, do you not know even this, that the Socinians allow no redemption at all; that Socinus himself speaks thus Tota redemptionis nosfrae per Christurn metaphora 'The whole of our redemption by Christ is a metaphor.' See letters of June 19, 1731, and Sept. 24, 1753. and says expressly, Christ did not die as a ransom for any, but only as an example for all mankind How easy were it for me to hit many other palpable blots in that which you call an answer to my sermon! And how above measure contemptible would you then appear to all impartial men, either of sense or learning! But I spare you; mine hand shall not be upon you. The Lord be judge between me and thee! Alas, my brother, in what manner are you proceeding now, in what manner have you been proceeding even since you unwisely put that weapon into the enemies' hand Why, you have been continually gathering up all the improper expressions of those who were supposed to be (in some sense) perfect, and then retailing them in your public preaching to the scoffers of the world! Now, you well know that this was just the same thing (in effect), and made the same impression on your hearers, as if under every one of those pictures you wrote, 'John Wesley.' Was this fair or upright dealing A Spaniard would have behaved more tenderly to his English prisoners.

To Dr. Butler, Bishop of Bristol. Date: BRISTOL, October 13, 1741. MY LORD, Several persons have applied to flue for baptism. It has pleased God to make me instrumental in their conversion. This has given them such a prejudice for me, that they desire to be received into the Church by my ministry. They choose likewise to be baptized by immersion, and have engaged me to give your Lordship notice, as the Church requires.

To his Brother Charles Date: BRISTOL, November 7, 1741. Source: The Letters of John Wesley (1741)

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. God then gave me refreshing sleep, and afterwards such tranquility of mind that this day, Sunday, November I, seemed the shortest day to me I had ever known in my life. I think a little circumstance ought not to be omitted, although I know there may be an ill construction put upon it. Those words were now so strongly impressed upon my mind that for a considerable time I could not put them out of my thoughts: 'Blessed is the man that provideth for the poor and needy; the Lord shall deliver him in the time of trouble. The Lord shall comfort him when he lieth sick upon his bed; make Thou all his bed in his sickness.' On Sunday night likewise I slept well, and was easy all Monday morning. But about three in the afternoon the shivering returned much more violent than before. It continued till I was put to bed. I was then immediately as in a fiery furnace. In a little space I began sweating; but the sweating seemed to increase rather than allay the burning heat. Thus I remained till about eight o'clock, when I suddenly awaked out of a kind of doze, in such a sort of disorder (whether of body or mind, or both) as I know not how to describe. My heart and lungs, and all that was within me, and my soul too, seemed to be in perfect uproar. But I cried unto the Lord in my trouble, and He delivered me out of my distress.

To James Hutton Date: BRISTOL, November 14, 1741. 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.

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.

To his Brother Charles Date: LONDON, May 17, 1742 MY DEAR FRIEND, The very thought of seeing you here has filled us with great joy. Poor dear Miss Cooper is still living; and, it is very remarkable, in the beginning of her illness she said, 'I should be glad to see one of them just before I died.' Her eyes with mine overflow with the loving-kindness of the Lord, who has even a regard to the desires of our hearts. I beg you will set out as soon as may be after receiving this; as every day she has lived this last fortnight seems a fresh miracle, wrought for some purpose not yet known. She then tells me she has ordered an horse for John Taylor John Taylor and his brother David (see Journal, iii. 24-5n) were in the service of the Earl of Huntingdon. He went with Wesley to Birstall, and was with him at Newcastle-upon-Tyne, and at Epworth, where he stood in the churchyard and gave notice as the people came out from the service: 'Mr. Wesley, not being permitted to preach in the church, designs to preach here at six o'clock.' to come down with me.

To Howell Harris Date: LONDON, August 6, 1742. MY DEAR BROTHER, I must write; though where my letter will find you, that I know not, only that it will be under the shadow of the Almighty yea, in the arms of Him that loveth you. Now, let Him cover your head in the day of battle! Let His faithfulness and truth be thy shield and buckler! Let Him comfort thy heart, and, after thou hast suffered awhile, make thee perfect, stablish, strengthen, settle thee! I have just read yours dated at Trevecca, October 19, 1741 And what is it that we contend about Allow such a perfection as you have there described, and all farther dispute I account vain jangling and mere strife of words. As to the other point, we agree (1) that no man can have any power except it be given him from above; (2) that no man can merit anything but hell, seeing all other merit is in the blood of the Lamb. For those two fundamental points both you and I earnestly contend. Why then, if we both disclaim all power and all merit in man, what need of this great gulf to be fixed between us Brother, is thy heart with mine, as my heart is with thy heart If it be, give me thy hand. I am indeed a poor, foolish, sinful worm; and how long my Lord will use me I know not. I sometimes think the time is coming when He will lay me aside; for surely never before did He send such a laborer into such an harvest. But, so long as I am continued in the work, let us rise up together against the evildoers. Let us not weaken, but (if it be our Lord's will) strengthen one another's hands in God. My brother, my soul is gone forth to meet thee; let us fall upon one another's neck. The good Lord blot out all that is past, and let there henceforward be peace between me and thee! I am, my dear brother, Ever yours. PS. On Friday last my mother went home with the voice of praise and thanksgiving. See letter of July 31.

To Captain Robert Williams Date: BRISTOL, October 17, 1742 SIR, I really did you wrong. I believed the letter said to come from your very humble servant had been of your own composing till I had read it half through. But, on a narrower observation, I soon took knowledge both of the style and turn of thought so peculiar to Mr. Thomas Christie, once Recorder of Savannah, but now I fear (as before) wandering about to seek a piece of bread. I would not tread upon a worm; therefore let him pass. My concern, sir, is with you. Not that I should take notice of such a composition; only some might think silence a proof of guilt. That Mr. Wesley's answer is so indirect and full of evasion as to be a justification rather than confutation of your charge; that his leaving any doubt as to your great and well-known improvements plainly shows his malice and insincerity; and that Mr. Christie has still farther mementoes to convince the world what a base and jesuitical man he is, these, being mere rhetorical flowers fit to embellish the discourse, need no particular reply. But the fact (says your friend) with regard to the indictments stands in a different light than he tells it, and, as to his relation of persons dissenting on the Grand Jury, must be a story of his own making. That is easily known. The original paper is lodged at the Trustees' Office at Palace Yard. And Mr. Fallowfield, one of those dissenters, you know succeeded Mr. Causton when Mr. Christie and he were displaced from their offices.

'Tis great pity that your friend, too, did not make affidavit of the extraordinary particulars following: that Mr. Wesley continued to disturb the public peace; that he endeavored to make an insurrection in the public Court while sitting; that the Magistrates received several petitions, laying fresh accusations to his charge, and declaring his design of leaving the colony privately (an extremely private design, of which five days before I had given notice by an advertisement set up in the market-place!); that several persons took an opportunity of going off with him with several sums of money; that they gave out that they would oppose with violence any person that should attempt to seize any of them; and that, immediately after, a great reward was affixed publicly for apprehending of Mr. Wesley. You can't but own these are a great improvement upon your design, and would sound as well as your own affidavit itself. But would it not be needful first for Mr. Christie and you to confer together and agree upon your story else he may again blunder out more than you desire and confute you instead of me. This it is undeniable he has done now, and that in the most material parts of your evidence. For, first, you aver that Mr. Wesley, being bailed for the appearance at the then next Sessions, a little before the Sessions came on, deferred his bail and went away. No, says Mr. Christie, Mr. Wesley, after he was bailed, did appear at the next Court. I desired his trial might be brought on, or his recognizance estreated. Again, Mr. Christie flatly affirms that Mr. John Coats, who was one of his bail, went off with Mr. Wesley and never returned; whereas you aver upon oath that the Justices threatened to prosecute and imprison his bail, who were in the utmost confusion. But by the interposition of this deponent and several others, on behalf of the said bail, and to prevent destruction to their respective families, the Justices respited their recognizances during pleasure.

To Mrs. Harper (Emilia Wesley) NEWCASTLE-UPON-TYNE:, June 30, 1743. But 'I would not take you lodgings in fifteen weeks.' No, nor should I have done in fifteen years. I never once imagined that you expected me to do this! Shall I leave the Word of God to serve tables You should know I have quite other things to mind; temporal things I shall mind less and less. 'When I was removed, you never concerned yourself about me.' That is not the fact. What my brother does I do. Besides, I myself spoke to you abundance of times before Christmas last. 'When I was at preaching, you would scarce speak to me.' Yes; at least as much as to my sister Wright, or indeed as I did to any else at those times. 'I impute all your unkindness to one principle you hold that natural affection is a great weakness, if not a sin.' What is this principle I hold That natural affection is a sin or that adultery is a virtue or that Mahomet was a prophet of God and that Jesus Christ was a son of Belial You may as well impute all these principles to me as one. I hold one just as much as the other. O Emmy, never let that idle, senseless accusation come out of your mouth.

To the Mayor of Newcastle-upon-Tyne Date: NEWCASTLE, July 12 1743. MR. MAYOR, A message was delivered to me yesterday in the street by one at the head of a crowd of people, to this effect: 'Mr. Mayor, being informed of the tumult you raised on Sunday, discharges you from preaching at the Sand Hill any more.' I reverence all magistrates as the ministers of God. Therefore at the Sand Hill I will preach no more. This is my answer to you as a magistrate. But will you not pardon me, sir, if I add a few words, not as one accused to a judge, but as one reasonable man speaking to another When I was first pressed by the Countess of Huntingdon to go and preach to the colliers in or near Newcastle, that objection immediately occurred, 'Have they no churches and ministers already' It was answered, 'They have churches, but they never go to them! and ministers, but they seldom or never hear them! Perhaps they may hear you. And what if you save (under God) but one soul' I yielded. I took up my cross and came. I preached Jesus, the Savior of sinners. Many sinners of all sorts came and heard. Many were (and are) saved from their sins. The drunkards are sober, the common swearers fear God, the Sabbath-breakers now keep that day holy. These facts are undeniable, the persons being well known and ready at any time to attest them. Last week I was informed that abundance of Sabbath-breakers and drunkards used to wander about the Sand Hill on Sunday evenings. Immediately my heart burned within me to call those sinners also to repentance. I came, and (nothing terrified by their noise) cried aloud in the name of the Lord, 'Sinners, turn; why will you die God, your Maker, asks you why.'

To the Moravian Church Date: LONDON, June 24, 1744. To THE MORAVIAN CHURCH, So called by themselves, though improperly (Wesley). MORE ESPECIALLY THAT PART OF IT NOW OR LATELY RESIDING IN ENGLAND. 1. I am constrained at length to speak my present sentiments concerning you, according to the best light I have: and this, not only upon my own account that (if I judge amiss) I may receive better information, but for the sake of all those who either love or seek the Lord Jesus in sincerity. Many of these have been utterly at a loss how to judge; and the more so because they could not but observe (as I have often done with sorrow of heart) that scarce any have wrote concerning you (unless such as were extravagant in your commendation) who were not evidently prejudiced against you. Hence they either spoke falsely, laying to your charge things which you knew not; or at least unkindly putting the worst construction on things of a doubtful nature, and setting what perhaps was not strictly right in the very worst light it would bear. Whereas (in my apprehension) none is capable of judging right, or assisting others to judge right, concerning you, unless he can speak of you as he does of the friend who is as his own soul. 2. Yet it is not wholly for their sake but for your own also that I now write. It may be the 'Father of lights,' the Giver of 'every good gift,' may even by a mean instrument speak to your hearts. My continual desire and prayer to God is that you may clearly see 'what is that good and perfect will' of the Lord, and fully discern how to separate that which is precious among you from the vile.

6. I praise God that He hath delivered, and yet doth deliver, you from those outward sins that overspread the face of the earth. No cursing, no light or false swearing, no profaning the name of God, is heard among you. No robbery or theft, no gluttony or drunkenness, no whoredom or adultery, no quarrelling or brawling (those scandals of the Christian name), are found within your gates. No diversions but such as become saints, as may be used in the name of the Lord Jesus. You regard not outward adorning, but rather desire the ornament of a serious, meek, and quiet spirit. You are not slothful in business, but labor to eat your own bread; and wisely manage 'the mammon of unrighteousness,' that ye may have to give to others also, to feed the hungry, and cover the naked with a garment. 7. I love and esteem you for your excellent discipline, scarce inferior to that of the apostolic age; for your due subordination of officers, every one knowing and keeping his proper rank; for your exact division of the people under your charge, so that each may be fed with food convenient for them; for your care that all who are employed in the service of the Church should frequently and freely confer together; and, in consequence thereof, your exact and seasonable knowledge of the state of every member, and your ready distribution either of spiritual or temporal relief, as every man hath need. 8. Perhaps, then, some of you will say, 'If you allow all this, what more can you desire' The following extract The Fourth Part of the Journal (Nov. 1, 1739-Sept. 3, 1741). will answer you at large, wherein I have first given a naked relation (among other things) of many facts and conversations that passed between us in the same order of time as they occurred; and then summed up what I cannot approve of yet, that it may be tried by the Word of God.

I inscribe these poems to you, not only because you was the occasion of their thus appearing in the world, but also because it may be an inducement to many to read them. Your name, indeed, cannot excuse a bad poem; but it may recommend good ones to those who would not otherwise consider whether they were good or bad. And I am persuaded they will not be unacceptable to you, were it only on this account that many of them describe what a person of quality ought, and what I trust you desire, to be. My heart's desire and prayer to God for you is that you may never rest short of this: That 'whatsoever things are true, whatsoever things are venerable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are honorable; if there be any virtue, if there be any praise, you may think on these things: and my God shall supply all your need, according to His riches in glory by Christ Jesus.' I am Your Ladyship's obliged and obedient servant for Christ's sake.

To Thomas Church Date: LONDON, December 22, 1744. REVEREND SIR, Since this was in the press I have seen your Remarks upon my 'last Journal.' I will endeavor, as you desire, 'attentively to consider the points' therein 'objected to me.' In the meantime I am, reverend sir, Your servant for Christ's sake.

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

Many of 'you greatly, yea, above measure, exalt yourselves, (as a Church,) and despise others. I have scarce heard one Moravian brother own his Church to be wrong in anything. Many of you I have heard speak of it, as if it were infallible. Some of you have set it up as the judge of all the earth, of all persons as well as doctrines. Some of you have said, that there is no true Church but yours; yea, that there are no true Christians out of it. And your own members you require to have implicit faith in her decisions, and to pay implicit obedience to her directions.' (ii. 493-4.) I can in no degree justify these things. And yet neither can I look upon them in the same light that you do, as 'some of the very worst things which are objected to the Church of Rome.' (Remarks, p. 7.) They are exceeding great mistakes: Yet in as great mistakes have holy men both lived and died; Thomas Kempis, for instance, and Francis Sales. And yet I doubt not they are now in Abraham's bosom. 4. I am more concerned for their 'despising and decrying self-denial;' for their 'extending Christian liberty beyond all warrant of holy writ;' for their 'want of zeal for good works;' and, above all, for their supposing, that 'we may, on some accounts, use guile;' in consequence of which they do 'use guile or dissimulation in many cases.' 'Nay, in many of them I have found' (not in all, nor in most) 'much subtlety, much evasion and disguise; so "becoming all things to all men," as to take the color and shape of any that were near them.' (Journal, ii. 329-30, 448, 492, 496.) I can neither defend nor excuse those among the Moravians whom I have found guilty of this. But neither can I condemn all for the sake of some. Every man shall give an account of himself to God. But you say, 'Your protesting against some of their opinions is not sufficient to discharge you. Have you not prepared the way for these Moravians, by countenancing and commending them; and by still speaking of them as if they were in the main the best Christians in the world, and only deluded or mistaken in a few points' (Remarks, pp. 11, 12.)

6. I believe, if you coolly consider this account, you will not find,either that it is inconsistent with itself, or that it lays you under anynecessity of speaking in the following manner: "What charms theremay be in a demure look and a sour behavior, I know not. Butsure they must be in your eye very extraordinary, as they can besufficient to cover such a multitude of errors and crimes, and keepup the same regard and affection for the authors and abettors of them. I doubt your regard for them was not lessened, till theybegan to interfere with what you thought your province. You wasinfluenced, not by a just resentment to see the honor of religionand virtue so injuriously and scandalously trampled upon, but bya fear of losing your own authority.' (Remarks, pp. 18-19.) I doubt, there is scarce one line of all these which is consistenteither with truth or love. But I will transcribe a few more, before Ianswer: 'How could you so long and so intimately converse with,so much commend, and give such countenance to, such desperately wicked people as the Moravians, according toyour own account, were known by you to be And you still speakof them, as if they were, in the main, the best Christians in theworld. In one place you say, 'A few things I could not approve of;'but in God's name, Sir, is the contempt of almost the whole of ourduty, of every Christian ordinance, to be so gently touched Candetestation in such a case be too strongly expressed Either theyare some of the vilest wretches in the world, or you are the falsestaccuser in the world. Christian charity has scarce an allowance tomake for them as you have described them. If you have done thistruly, they ought to be discouraged by all means that can beimagined.'

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

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

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

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

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

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

10. You proceed to what you account a fifth instance of enthusiasm: 'With regard to people's falling in fits, it is plain, you look upon both the disorders and removals of them to be supernatural.' (ibid.). It is not quite plain. I look upon some of these cases as wholly natural; on the rest as mixed, both the disorder and the removal being partly natural and partly not. Six of these you pick out from, it may be, two hundred; and add, 'From all which, you leave no room to doubt, that you would have these cases considered as those of the demoniacs in the New Testament; in order, I suppose, to parallel your supposed cures of them with the highest miracles of Christ and his disciples.' I should once have wondered at your making such a supposition; but I now wonder at nothing of this kind. Only be pleased to remember, till this supposition is made good, it is no confirmation at all of my enthusiasm. You then attempt to account for those fits by 'obstructions or irregularities of the blood and spirits, hysterical disorder, watchings, fastings, closeness of rooms, great crowds, violent heat.' And, lastly, by 'terrors, perplexities, and doubts, in weak and well-meaning men;' which, you think, in many of the cases before us, have 'quite overset their understandings.' As to each of the rest, let it go as far as it can go. But I require proof of the last way whereby you would account for these disorders. Why, 'The instances," you say, "of religious madness have much increased since you began to disturb the world.' (Remarks, pp. 68, 69.) I doubt the fact. Although, if these instances had increased lately, it is easy to account for them another way. 'Most have heard of, or known, several of the Methodists thus driven to distraction.' You may have heard of five hundred; but how many have you known Be pleased to name eight or ten of them. I cannot find them, no, not one of them to this day, either man, woman, or child. I find some indeed, whom you told, they would be distracted if they 'continued to follow these men,' and whom, at that time, you threw into much doubt, and terror, and perplexity. But though they did continue to hear them ever since, they are not distracted yet.

To Robert Dodsley, the Publisher Date: LONDON, February 8, 1745. Having inadvertently printed in a collection of poems, 3 vols. 12 mo, the Night Thoughts of Dr. Young, together with some pieces of Mrs. Rowe's, the property of Mr. Robert Dodsley, and having made satisfaction for the same by payment of a 20 pounds Bank Note, and a check for 30 pounds, payable in three months, I hereby promise not to print the same again in any form whatever. Charles Wesley to Dr. Gibson, Bishop of London 3 The Foundry, February 8, 1745. MY LORD, Some time ago I was informed that your Lordship had received some allegation against me by one Name left blank in letter. charging me with committing or offering to commit lewdness with her. I have also been lately informed that your Lordship had been pleased to say, if I solemnly declared my innocence, you would be satisfied. I therefore take this liberty, and do hereby solemnly declare that neither did I ever commit lewdness with that person, neither did I ever solicit her thereunto, but am innocent in deed and word as touching this thing. As there are other such slanders cast on me, and no less than all manner of evil spoken of me, I must beg leave first to declare mine innocence as to all other women likewise. It is now near twenty years since I began working out my salvation; in all which time God, in whose presence I speak, has kept me from either committing any act of adultery or fornication or soliciting any person whatsoever thereto. I never did the action; I never spoke a word inducing any one to such evil; I never harbored any such design in my heart. If your Lordship requires any farther purgation, I am ready to repeat this declaration viva voce, and to take the oaths in proof of it. I am, my Lord, Your Lordship's dutiful son and servant, Ch. W.

To Lord Grange (James Erskine) NEWCASTLE-UPON-TYNE, March 16, 1745. Whoever agrees with us in that account of practical religion given in The Character of a Methodist, Published in 1742. See Works, viii. 339-47. I regard not what his other opinions are, the same is my brother and sister and mother. I am more assured that love is of God than that any opinion whatsoever is so. Herein may we increase more and more. I am, dear sir, Your most affectionate servant.

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

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

6. The next instance which you relate as an instance of despair is that of a young woman of Kingswood; which you break off with, 'Take me away, c.' . But why did you not decipher that c. Why did you not add the rest of the paragraph Because it would have spoiled your whole argument. It would have shown what the end of the Lord was in permitting that severe visitation. The words are: 'We interrupted her by calling again upon God; on which she sunk down as before (as one asleep), and another young woman began to roar as loud as she had done. My brother now came in, it being about nine o'clock. We continued in prayer till past eleven; when God in a moment spoke peace into the soul, first of the first tormented, and then of the other. And they both joined in singing praise to Him who had "stilled the enemy and the avenger."' (Journal, ii. 298-9.) 7. I am sorry to find you still affirm that, with regard to the Lord's Supper also, I 'advance many injudicious, false, and dangerous things. Such as: (1) That "a man ought to communicate, without a sure trust in God's mercy through Christ."' (Second Letter, p. 117.) You mark these as my words; but I know them not. (2) 'That there is no previous preparation indispensably necessary but a desire to receive whatsoever God pleases to give.' But I include abundantly more in that desire than you seem to apprehend, even a willingness to know and do the whole will of God. (3) 'That no fitness is required at the time of communicating' (I recite the whole sentence) '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 in all other ways of His appointment.' But neither can this sense of our utter sinfulness and helplessness subsist without earnest desires of universal holiness. 'There was another passage,' you say, 'which you chose to omit' . Which this was I do not understand. Nor do I perceive any one of these dreadful positions (as you style them) to be contrary to the Word of God.

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

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

2. However, I cannot but think there have been already so many plain interpositions of divine power as will shortly leave you without excuse if you either deny or despise them. We desire no favor, but the justice that diligent inquiry may be made concerning them. We are ready to name the persons on whom that power was shown which belongeth to none but God (not one or two, or ten or twelve only); to point out their places of abode; and we engage they shall answer every pertinent question fairly and directly; and, if required, shall give all those answers upon oath before any who are empowered so to receive them. It is our particular request that the circumstances which went before, which accompanied, and which followed after the facts under consideration may be thoroughly examined and punctually noted down. Let but this be done (and is it not highly needful it should at least, by those who would form an exact judgment), and we have no fear that any reasonable man should scruple to say, 'This hath God wrought!' As there have been already so many instances of this kind, far beyond what we had dared to ask or think, I cannot take upon me to say whether or no it will please God to add to their number. I have not herein 'known the mind of the Lord,' neither am I 'His counselor.' He may, or He may not; I cannot affirm or deny. I have no light, and I have no desire either way. 'It is the Lord: let Him do what seemeth Him good.' I desire only to be as clay in His hand.

Was all this 'an effectual proof of the truth of their presences' to the Israelites themselves It was not. 'They were' still 'disobedient at the sea, even at the Red Sea.' Was the giving them day by day 'bread from heaven' 'an effectual proof' to those 'two hundred and fifty princes of the assembly, famous in the congregation, men of renown,' who said with Dathan and Abiram, 'Wilt thou put out the eyes of these men we will not come up' (Num. xvi. 14); nay, when 'the ground crave asunder that was under them, and the earth opened her mouth and swallowed them up' (verse 32). Neither was this an 'effectual proof' to those who saw it with their eyes, and heard the cry of those that went down into the pit; but the very next day they 'murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord' (verse 41). Was not the case generally the same with regard to the Prophets that followed several of whom 'stopped the mouths of lions, quenched the violence of fire,' did many mighty works; yet their own people received them not. Yet 'they were stoned, they were sawn asunder, they were slain with the sword'; they were 'destitute, afflicted, tormented'; utterly contrary to the commonly received supposition that the working real, undoubted miracles must bring all controversy to an end and convince every gainsayer. Let us come nearer yet. How stood the case between our Lord Himself and His opposers Did He not work 'real and undoubted miracles' And what was the effect Still, when 'He came to His own, His own received Him not.' Still 'He was despised and rejected of men.' Still it was a challenge not to be answered, 'Have any of the rulers or of the Pharisees believed on Him' After this, how can you imagine that whoever works miracles must convince 'all men of the truth of his presences'

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

You do not appear to have the least idea or conception of what is in the heart of one whom it pleases Him that worketh all in all to employ in a work of this kind. He is in no wise forward to be at all employed therein: he starts back, again and again; not only because he readily foresees what shame, care, sorrow, reproach, what loss of friends, and of all that the world accounts dear, will inevitably follow; but much more because he (in some measure) knows himself. This chiefly it is which constrains him to cry out (and that many times, in the bitterness of his soul, when no human eye seeth him), 'O Lord, send by whom Thou wilt send, only send not me! What am I A worm! a dead dog! a man unclean in heart and lips!' And when he dares no longer gainsay or resist, when he is at last 'thrust out into the harvest,' he looketh on the right hand and on the left, he takes every step with fear and trembling, and with the deepest sense (such as words cannot express) of 'Who is sufficient for these things' Every gift which he has received of God for the furtherance of His word, whether of nature or grace, heightens this fear and increases his jealousy over himself; knowing that so much the stricter must the inquiry be when he gives an account of his stewardship. He is most of all jealous over himself when the work of the Lord prospers in his hand. He is then amazed and confounded before God. Shame covers his face. Yet, when he sees that he ought 'to praise the Lord for His goodness and to declare the wonders which He doeth for the children of men,' he is in a strait between two; he knows not which way to turn: he cannot speak; he dares not be silent. It may be for a time he 'keeps his mouth with a bridle; he holds his peace even from good. But his heart is hot within him,' and constrains him at length to declare what God hath wrought.

But his heart is hot within him,' and constrains him at length to declare what God hath wrought. And this he then doeth in all simplicity, with 'great plainness of speech'; desiring only to commend himself to Him who 'searcheth the heart and trieth the reins,' and (whether his words are the savor of life or of death to others) to have that witness in himself, 'As of sincerity, as of God, in the sight of God, speak we in Christ.' If any man counts this boasting, he cannot help it. It is enough that a higher Judge standeth at the door. 3. But you may say, 'Why do you talk of the success of the gospel in England, which was a Christian country before you was born' Was it indeed Is it so at this day I would explain myself a little on this head also. And (1) None can deny that the people of England in general are called Christians. They are called so, a few only excepted, by others as well as by themselves. But I presume no man will say that the name makes the thing, that men are Christians barely because they are called so. (2) It must be allowed that the people of England, generally speaking, have been christened or baptized. But neither can we infer, 'These were once baptized; therefore they are Christians now.' (3) It is allowed that many of those who were once baptized, and are called Christians to this day, hear the word of God, attend public prayers, and partake of the Lord's Supper. But neither does this prove that they are Christians. For, notwithstanding this, some of them live in open sin: and others, though not conscious to themselves of hypocrisy, yet are utter strangers to the religion of the heart; are full of pride, vanity, covetousness, ambition; of hatred, anger, malice, or envy; and consequently are no more scriptural Christians than the open drunkard or common swearer.

Now, these being removed, where are the Christians, from whom we may properly term England a Christian country the men who have the mind which was in Christ, and who walk as He also walked, whose inmost soul is renewed after the image of God, and who are outwardly holy, as He who hath called them is holy There are doubtless a few such to be found. To deny this would be want of candor. But how few! how thinly scattered up and down! And as for a Christian visible Church, or a body of Christians visibly united together, where is this to be seen Ye different sects, who all declare Lo, here is Christ! or, Christ is there! Your stronger proofs divinely give, And show me where the Christians live! Published in 1743 at the end of An Earnest Appeal to Men of Reason and Religion. See Works, viii. 43; Poetical Works of J. and C. Wesley, v. 480-1.

And what use is it of, what good end does it serve, to term England a Christian country (Although it is true most of the natives are called Christians, have been baptized, frequent the ordinances; and although a real Christian is here and there to be found, 'as a light shining in a dark place.') Does it do any honor to our great Master among those who are not called by His name Does it recommend Christianity to the Jews, the Mahometans, or the avowed heathens Surely no one can conceive it does. It only makes Christianity stink in their nostrils. Does it answer any good end with regard to those on whom this worthy name is called I fear not; but rather an exceeding bad one. For does it not keep multitudes easy in their heathen practice does it not make or keep still greater numbers satisfied with their heathen tempers does it not directly tend to make both the one and the other imagine that they are what indeed they are not that they are Christians while they are utterly without Christ and without God in the world To close this point: If men are not Christians till they are renewed after the image of Christ, and if the people of England in general are not thus renewed, why do we term them so The god of this world hath long blinded their hearts. Let us do nothing to increase that blindness, but rather labor to recover them from that strong delusion, that they may no longer believe a lie. 4. Let us labor to convince all mankind that to be a real Christian is to love the Lord our God with all our heart and to serve Him with all our strength, to love our neighbor as ourselves, and therefore do unto every man as we would he should do unto us. Nay, you say, 'Had you confined yourselves to these great points, there would have been no objection against your doctrine. But the doctrines you have distinguished yourselves by are not the love of God and man, but many false and pernicious errors' .

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

Inquire, then, 'Which are greater, the numbers of serious men perplexed and deluded by these teachers, or of notorious sinners brought to repentance and good life,' within the forest of Kingswood Many, indeed, of the inhabitants are nearly as they were, are not much better or worse for their preaching, because the neighboring clergy and gentry have successfully labored to deter them from hearing it. But between three and four hundred of those who would not be deterred are now under the care of those preachers. Now, what number of these were serious Christians before Were fifty were twenty were ten Peradventure there might five such be found. But it is a question whether there could be or no. The remainder were gross, open sinners, common swearers, drunkards, Sabbath-breakers, whoremongers, plunderers, robbers, implacable, unmerciful, wolves and bears in the shape of men. Do you desire instances of more 'notorious sinners' than these I know not if Turkey or Japan can afford them. And what do you include in 'repentance and good life' Give the strictest definition thereof that you are able, and I will undertake these once notorious sinners shall be weighed in that balance and not found wanting. 8. Not that all the Methodists (so called) 'were very wicked people before they followed us.' There are those among them, and not a few, who are able to stop the boasting of those that despise them, and to say, 'Whereinsoever any of you is bold, I am bold also'; only they 'count all these things but loss for the excellency of the knowledge of Christ Jesus.' But these we found, as it were, when we sought them not. We went forth to 'seek that which was lost' (more eminently lost); 'to call' the most flagrant, hardened, desperate 'sinners to repentance.' To this end we preached in the Horsefair at Bristol, in Kingswood, in Newcastle; among the colliers in Staffordshire and the tinners in Cornwall; in Southwark, Wapping, Moorfields, Drury Lane, at London. Did any man ever pick out such places as these in order to find 'serious, regular, well-disposed people' How many such might then be in any of them I know not. But this I know, that four in five of those who are now with us were not of that number, but were wallowing in their blood, till God by us said unto them, 'Live.'

Let any serious person read over those pages. I therein slander no man: I speak what I know, what I have both heard and read. The men are alive, and the books are extant. And the same conclusion I now defend, touching that part of the clergy who preach or write thus namely, if they preach the truth as it is in Jesus, I am found a false witness before God. But if I preach the way of God in truth, then they are blind leaders of the blind. (6) You quote those words, 'Nor can I be said to intrude into the labors of those who do not labor at all, but suffer thousands of those for whom Christ died to perish for lack of knowledge' (ii. 249). I wrote that letter near Kingswood. I would to God the observation were not terribly true! (7) The first passage you cite from the Earnest Appeal evidently relates to a few only among the clergy; and if the charge be true but of one in five hundred, it abundantly supports my reasoning. (8) In the next I address all those, and those only, who affirm that I preach for gain. Works, viii. 25-8. You conclude: 'The reader has now before him the manner in which you have been pleased to treat the clergy; and your late sermon is too fresh an instance on the like usage of the universities' On Scriptural Christianity. See Works, v. 37-52. (Second Letter, p. 107). It is an instance of speaking the truth in love. So I desire all mankind may use me. Nor could I have said less, either to the university or the clergy, without sinning against God and my own soul.

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

8. The 'living soberly, righteously, and godly' in this present world, or the uniform practice of universal piety, presupposes some degree of these 'fruits of the Spirit,' nor can possibly subsist without them. I never said men were too apt to rest on this practice. But I still say I know abundance of men who quiet their conscience, without either faith or love, by the practice of a few outward works; and this keeps them as easy and contented, though they are without hope and without God in the world, as either the doctrine of Irresistible Decrees could do or any theory whatsoever. Now, what is this but using outward works as commutations for inward holiness For (1) These men love not inward holiness; they love the world; they love money; they love pleasure or praise: therefore the love of God is not in them; nor, consequently, the Christian love of their neighbor. Yet (2) They are in no wise convinced that they are in the broad way which leads to destruction. They sleep on and take their rest. They say, 'Peace, peace,' to their soul, though there is no peace. But on what presence Why, on this very ground because (3) They do such and such outward works; they go to church, and perhaps to the Lord's Table; they use in some sort private prayer; they give alms; and therefore they imagine themselves to be in the high road to heaven. Though they have not 'the mind that was in Christ,' yet they doubt not but all is safe, because they do thus and thus, because their lives are not as other men's are. This is what I mean by using outward works as commutations for inward holiness. I find more and more instances every day of this miserable self-deceit. The thing is plain and clear. But if you dislike the phrase, we will drop it and use another.

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

To Mrs. Jones, of Fonmon Castle Date: BRISTOL, August 4, 1746 The first thing which it is absolutely necessary for me to do is to finish a volume of Sermons for the press. This is of more extensive use than the visiting any particular place; upon which consideration my brother Charles was in Cornwall, and met John at Bristol on Aug. 28. has undertaken to go the Round this autumn in my place. I had intended to go to Neath, if not to Cardigan; and hope he will do the same. I am not sure of returning hither in the beginning of September, as I now propose to do. If nothing prevent this, I hope to see you in Wales still, before the end of autumn. Be perfect, be of one mind. Live in peace, and the God of peace and love shall be with you. I am You ever affectionate brother and servant. PS. Mr. Wesley has altered his design. He now proposes (if nothing unforeseen fall out) to go to Garth, Carmarthen, Cardigan, and then to return by Neath so as to be at Fonmon on Tuesday, the 19th of this month.Wesley preached at Fonmon Castle on Aug. 19. May the Lord continually pour His blessings upon you and your family, and make you at last meet for His eternal kingdom and glory! May you daily grow in grace and in the knowledge and love of God and of His Son Jesus Christ I To-morrow I am to set out for Cornwall. Pray for me that I may have a prosperous journey. I remain Your very affectionate servant, T. RICHARDS. See letter of March 3, 1747.

5. 'Therefore to publish things which ought to have been buried in eternal oblivion is what I do not like.' This whole matter of asking pardon you seem to mistake, as Count Zinzendorf did before. I wish you would consider the answer I gave him: 'They asked my pardon for using me ill. I replied, that was superfluous: I was not angry with them; but I was afraid of two things, (1) that there was error in their doctrine; (2) that there was sin (allowed) in their practice.' This was then, and is at this day, the one question between them and me. Now, this cannot be buried in oblivion. That error and sin have spread too far already; and it was my part, after private reproof had been tried again and again to no purpose, to give public warning thereof to all the world, that, if possible, they might spread no farther. 6. 'Mr. Wesley is partial throughout his Journal.' I want to know the particular instances. 'In what he mentions of me, he does not represent our conversation rightly.' Then it is the fault of my memory. But be so kind as to point out the particulars that are not rightly represented. 'He has done the cause of our Savior more mischief than any one else could have done.' Tell me how, unless you mean the Antinomian cause by the cause of our Savior. 'I have several times gone to Mr. Wesley to explain matters and to desire him to be reconciled.' Several times! When, and where You surprise me much! Either my memory or yours fails strangely. 'In truth, it is he that has stood out.' Alas, my brother! What an assertion is this! Did not I come three years ago (before that Journal was published) in all haste from Newcastle-upon-Tyne, and my brother in five days from the Land's End, to a supposed conference in London see Journal, iii. 84-6. Was this standing out But with what effect Why, Mr. Spangenberg had just left London. None besides had any power to confer with us. And, to cut us off from any such expectation, James Hutton said they had orders not to confer at all unless the Archbishop of Canterbury or the Bishop of London were present.

To Dr. Gibson, Bishop of London Date: LONDON, June 11, 1747. MY LORD, 1. When abundance of persons have for several years laid to my charge things that I knew not, I have generally thought it my duty to pass it over in silence, to be 'as one that heard not.' But the case is different when a person of your Lordship's character calls me forth to answer for myself. Silence now might be interpreted contempt. It might appear like a sullen disregard, a withholding honor from him to whom honor is due, were it only on account of his high office in the Church, more especially when I apprehend so eminent a person as this to be under considerable mistakes concerning me. Were I now to be silent, were I not to do what was in my power for the removal of those mistakes, I could not 'have a conscience void of offence,' either 'towards God or towards man.' 2. But I am sensible how difficult it is to speak in such a manner as I ought and as I desire to do. When your Lordship published those queries under the title of Observations, Observations upon the Conduct and Behaviour of a Certain Sect, usually distinguished by the name of Methodist. 1744. See Green's Anti-Methodist Publications, No. 164. I did not lie under the same difficulty; because, as your name was not inscribed, I had 'the liberty to stand, as it were, on even ground.' But I must now always remember to whom I speak. And may the God 'whom I serve in the gospel of His Son' enable me to do it with deep seriousness of spirit, with modesty and humility, and at the same time with the utmost plainness of speech, seeing we must 'both stand before the judgment-seat of Christ.'

3. In this, then, I entreat your Lordship to bear with me, and in particular when I speak of myself (how tender a point!) just as freely as I would of another man. Let not this be termed boasting. Is there not a cause Can I refrain from speaking, and be guiltless And if I speak at all, ought I not to speak (what appears to me to be) the whole truth Does not your Lordship desire that I should do this I will, then, God being my helper. And you will bear with me in my folly (if such it is), with my speaking in the simplicity of my heart. 4. Your Lordship begins: 'There is another species of enemies, who give shameful disturbance to the parochial clergy, and use very unwarrantable methods to prejudice their people against them, and to seduce their flocks from them the Methodists and Moravians, who agree in annoying the Established ministry, and in drawing over to themselves the lowest and most ignorant of the people, by presences to greater sanctity' (Charge, p. 4). But have no endeavors been used to show them their error Yes; your Lordship remarks, 'Endeavors have not been wanting. But though these endeavors have caused some abatement in the pomp and grandeur with which these people for some time acted' (truly, one would not have expected it from them!), 'yet they do not seem to have made any impression upon their leaders.' Your Lordship adds: 'Their innovations in points of discipline I do not intend to enter into at present; but to inquire what the doctrines are which they spread' . 'Doctrines big with pernicious influences upon practice' . Six of these your Lordship mentions, after having premised, 'It is not at all needful, to the end of guarding against them, to charge the particular tenets upon the particular persons among them' . Indeed, my Lord, it is needful in the highest degree. For if the minister who is to guard his people, either against Peter Bohler, Mr. Whitefield, or me, does not know what our particular tenets are, he must needs 'run as uncertainly and fight as one that beateth the air.'

I will fairly own which of these belong to me. The indirect practices which your Lordship charges upon me may then be considered, together with the consequences of these doctrines and your Lordship's instructions to the clergy. 5. 'The first that I shall take notice of,' says your Lordship, 'is the Antinomian doctrine' . The second, 'that Christ has done all, and left nothing for us to do but to believe' . These belong not to me. I am unconcerned therein. I have earnestly opposed, but did never teach or embrace them. 'There is another notion,' your Lordship says, 'which we find propagated throughout the writings of those people, and that is the making inward, secret, and sudden impulses the guides of their actions, resolutions, and designs' . Mr. Church urged the same objection before: 'Instead of making the Word of God the rule of his actions, he follows only his secret impulse.' I beg leave to return the same answer: 'In the whole compass of language there is not a proposition which less belongs to me than this. I have declared again and again that I make the Word of God "the rule" of all my actions, and that I no more follow any "secret impulse" instead thereof than I follow Mahomet or Confucius.' See letter of Feb. 2, 1745, sect. iii 5. 6. Before I proceed, suffer me to observe, here are three grievous errors charged on the Moravians, Mr. Whitefield, and me conjointly, in none of which I am any more concerned than in the doctrine of the Metempsychosis! But it was 'not needful to charge particular tenets on particular persons.' Just as needful, my Lord, as it is not to put a stumbling-block in the way of our brethren; not to lay them under an almost insuperable temptation of condemning the innocent with the guilty. I beseech your Lordship to answer in your own conscience before God whether you did not foresee how many of your hearers would charge these tenets upon me nay, whether you did not design they should. If so, my Lord, is this Christianity Is it humanity Let me speak plain. Is it honest heathenism

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

'What, it may be asked, do you mean by "one that is perfect" or "one that is as his Master" We mean one in whom is "the mind which was in Christ," and who so "walketh as He walked"; a man that "hath clean hands and a pure heart," or that is "cleansed from all filthiness of flesh and spirit"; one "in whom there is no occasion of stumbling," and who accordingly "doth not commit sin." To declare this a little more particularly: we understand by that scriptural expression, "a perfect man," one in whom God hath fulfilled His faithful word "From all your filthiness and from all your idols will I cleanse you. I will also save you from all your uncleanness." We understand hereby one whom God hath sanctified throughout, even in "body, soul, and spirit"; one who "walketh in the light, as He is in the light," in whom "is no darkness at all; the blood of Jesus Christ His Son" having cleansed "him from all sin." 'This man can now testify to all mankind, "I am crucified with Christ: nevertheless I live; yet I live not, but Christ liveth in me." He "is holy, as God who called him is holy," both in life and "in all manner of conversation." He "loveth the Lord his God with all his heart, and serveth Him with all his strength." He "loveth his neighbor" (every man) "as himself"; yea, "as Christ loved us" them in particular that "despitefully use him and persecute him," because "they know not the Son, neither the Father." Indeed, his soul is all love, filled with "bowels of mercies, kindness, meekness, gentleness, longsuffering." And his life agreeth thereto, full of "the work of faith, the patience of hope, the labor of love." And "whatsoever he doeth, either in word or deed," he doeth "it all in the name," in the love and power, "of the Lord Jesus." In a word, he doeth the will of God "on earth, as it is done in heaven."

'This is to be "a perfect man," to be "sanctified throughout, created anew in Jesus Christ"; even "to have an heart so all-flaming with the love of God" (to use Archbishop's Ussher's words), "as continually to offer up every thought, word, and work as a spiritual sacrifice, acceptable unto God through Christ." In every thought of our hearts, in every word of our tongues, in every work of our hands, "to show forth His praise who hath called us out of darkness into His marvelous light." Oh that both we and all who seek the Lord Jesus in sincerity may thus "be made perfect in one"!' 9. I conjure you, my Lord, by the mercies of God, if these are not the words of truth and soberness, point me out wherein I have erred from the truth; show me clearly wherein I have spoken either beyond or contrary to the Word of God. But might I not humbly entreat that your Lordship, in doing this, would abstain from such expressions as these, 'If they will but put themselves under their direction and discipline . . . after their course of discipline is once over' , as not suitable either to the weight of the subject or the dignity of your Lordship's character. And might I not expect something more than these loose assertions, that this is 'a delusion altogether groundless, a notion contrary to the whole tenor both of the Old and New Testament'; that 'the Scriptures forbid all thought of it, as vain, arrogant, and presumptuous'; that they 'represent all mankind, without distinction, as subject to sin and corruption' ('subject to sin and corruption'! strong words!) 'during their continuance in this world; and require no more than an honest desire and endeavor to find ourselves less and less in a state of imperfection' (pages 15-16). Is it not from your Lordship's entirely mistaking the question, not at all apprehending what perfection I teach, that you go on to guard against the same imaginary consequences as your Lordship did in the Observations Surely, my Lord, you never gave yourself the trouble to read the answer given in the Farther Appeal, to every objection which you now urge afresh; seeing you do not now appear to know any more of my sentiments than if you had never proposed one question nor received one answer upon the subject!

In the second letter to Mr. Church I explain myself farther on this head: 'I am sorry to find you still affirm that, with regard to the Lord's Supper also, I "advance many injudicious, false, and dangerous things. Such as: (1) That 'a man ought to communicate without a sure trust in God's mercy through Christ.'" You mark these as my words; but I know them not. (2) "That there is no previous preparation indispensably necessary, but a desire to receive whatsoever God pleases to give." But I include abundantly more in that desire than you seem to apprehend, even a willingness to know and do the whole will of God. (3) "That no fitness is required at the time of communicating" (I recite the whole sentence) "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 in all other ways of His appointment." But neither can this sense of our utter sinfulness and helplessness subsist without earnest desires of universal holiness.' See letter of June 17, 1746, sect. II. 7. And now, what can I say Had your Lordship never seen this That is hardly to be imagined. But if you had, how was it possible your Lordship should thus explicitly and solemnly charge me, in the presence of God and all my brethren (only the person so charged was not present), with 'meaning by those words to set aside self-examination, and repentance for sins past, and resolutions of living better for the time to come, as things no way necessary to make a worthy communicant' (Charge, p. 18.) If an evidence at the Bar should swerve from truth, an equitable judge may place the thing in a true light. But if the judge himself shall bear false witness, where then can we find a remedy

Actual preparation was here entirely out of the question. It might be absolutely and indispensably necessary, for anything I had either said or meant to the contrary; for it was not at all in my thoughts. And the habitual preparation which I had in terms declared to be indispensably necessary was 'a willingness to know and to do the whole will of God' and 'earnest desires of universal holiness.' Does your Lordship think this is 'meant to set aside all repentance for sins past and resolutions of living better for the time to come' 11. Your Lordship next falls with all your might upon that strange assertion, as you term it, 'We come to His Table, not to give Him anything, but to receive whatsoever He sees best for us.' 'Whereas,' says your Lordship, 'in the exhortation at the time of receiving, the people are told that they must give most humble and hearty thanks . . . and immediately after receiving, both minister and people join in offering and presenting themselves before God' (pages 20-1). O God! in what manner are the most sacred things here treated! the most venerable mysteries of our religion! What quibbling, what playing upon words, is here! 'Not to give Him anything.' 'Yes, to give Him thanks.' O my Lord, are these the words of a Father of the Church 12. Your Lordship goes on: 'To the foregoing account of these modern principles and doctrines it may not be improper to subjoin a few observations upon the indirect practices of the same people in gaining proselytes' (pages 23-4). I. 'They persuade the people that the Established worship, with a regular attendance upon it, is not sufficient to answer the ends of devotion.' Your Lordship mentioned this likewise in the Observations. In your fourth query it stood thus: 'Whether a due and regular attendance on the public offices of religion, paid in a serious and composed way, does not answer the true ends of devotion.' Suffer me to repeat part of the answer then given:

'I suppose by "devotion" you mean public worship; by the "true ends" of it, the love of God and man; and by "a due and regular attendance on the public offices of religion, paid in a serious and composed way,: the going as often as we can to our parish church and to the sacrament there administered. If so, the question is, Whether this attendance on those offices does not produce the love of God and man. I answer, Sometimes it does, and sometimes it does not. I myself thus attended them for many years, and yet am conscious to myself that during that whole time I had no more of the love of God than a stone. And I know many hundreds, perhaps thousands, of serious persons who are ready to testify the same thing.' A Farther Appeal, Part 1. See Works, viii. 61. I subjoined: (1) 'We continually exhort all who attend on our preaching to attend the offices of the Church. And they do pay a more regular attendance there than ever they did before. (2) Their attending the church did not, in fact, answer those ends at all till they attended this preaching also. (3) It is the preaching remission of sins through Jesus Christ which alone answers the true ends of devotion.' II. 13. 'They censure the clergy,' says your Lordship, 'as less zealous than themselves in the several branches of the ministerial function. For this they are undeservedly reproached by these noisy itinerant leaders.' (Charge, pp. 24-5.) My Lord, I am not conscious to myself of this. I do not willingly compare myself with any man; much less do I reproach my brethren of the clergy, whether they deserve it or not. But it is needless to add any more on this head than what was said above a year ago:

By 'extraordinary strictnesses and severities,' I presume your Lordship means the abstaining from wine and animal food; which, it is sure, Christianity does not require. But if you do, I fear your Lordship is not thoroughly informed of the matter of fact. I began to do this about twelve years ago, when I had no thought of 'annoying parochial ministers,' or of 'captivating' any 'people' thereby, unless it were the Chicasaw or Choctaw Indians. But I resumed the use of them both, about two years after, for the sake of some who thought I made it a point of conscience; telling them, 'I will eat flesh while the world standeth' rather than 'make my brother to offend.' Dr. Cheyne advised me to leave them off again, assuring me, 'Till you do, you will never be free from fevers.' And since I have taken his advice, I have been free (blessed be God) from all bodily disorders. I continued this about two years (Wesley). See Tyerman's Wesley, i.28-9; and letter of Nov. 1, 1724. Would to God I knew any method of being equally free from all 'follies and indiscretions'! But this I never expect to attain till my spirit returns to God. 15. But in how strange a manner does your Lordship represent this! What a construction do you put upon it! 'Appearances of an uncommon sanctity, in order to captivate the people. Pretensions to more exalted degrees of strictness, to make their way into weak minds and fickle heads.' 'Pretences to greater sanctity, whereby they draw over to themselves the most ignorant of the people' . If these are 'appearances of uncommon sanctity' (which, indeed, might bear a dispute), how does your Lordship know that they are only appearances that they do not spring from the heart Suppose these were 'exalted degrees of strictness,' is your Lordship absolutely assured that we practice them only 'to make our way into weak minds and fickle heads' Where is the proof that these 'presences to greater sanctity' (as your Lordship is pleased to phrase them) are mere presences, and have nothing of reality or sincerity in them

My Lord, this is an accusation of the highest nature. If we are guilty, we are not so much as moral heathens. We are monsters, not only unworthy of the Christian name, but unfit for human society. It tears up all presences to the love of God and man, to justice, mercy, or truth. But how is it proved Or does your Lordship read the heart, and so pass sentence without any proof at all O my Lord, ought an accusation of the lowest kind to be thus received, even against the lowest of the people How much less can this be reconciled with the apostolical advice to the Bishop of Ephesus! 'Against a presbyter receive not an accusation, but before two or three witnesses'; and those face to face. When it is thus proved, 'them that sin, rebuke before all.' Your Lordship doubtless remembers the words that follow (how worthy to be written in your heart!): 'I charge thee, before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality' (I Tim. v. 19-21). IV. 16. 'They mislead the people into an opinion of the high merit of punctual attendance on their performances, to the neglect of the business of their stations' . My Lord, this is not so. You yourself in this very Charge have cleared us from one part of this accusation. You have borne us witness that we disclaim all merit, even in (really) good works; how much more in such works as we continually declare are not good, but very evil! such as the attending sermons, or any public offices whatever, 'to the neglect of the business of our station.'

When your Lordship urged this before in the Observations, I openly declared my belief 'that true religion cannot lead into a disregard or disesteem of the common duties and offices of life; that, on the contrary, it leads men to discharge all those duties with the strictest and closest attention; that Christianity requires this attention and diligence in all stations and in all conditions; that the performance of the lowest offices of life, as unto God, is truly a serving of Christ; and that this is the doctrine I preach continually' A Farther Appeal, Part I. See Works, viii. 46.; a fact whereof any man may easily be informed. Now, if after all this your Lordship will repeat the charge as if I had not once opened my mouth concerning it, I cannot help it. I can say no more. I commend my cause to God. 17. Having considered what your Lordship has advanced concerning dangerous doctrines and indirect practices, I now come to the instructions your Lordship gives to the clergy of your diocese. How awful a thing is this! The very occasion carries in it a solemnity not to be expressed. Here is an angel of the Church of Christ, one of the stars in God's right hand, calling together all the subordinate pastors, for whom he is to give an account to God; and directing them (in the name and by the authority of 'the great Shepherd of the sheep, Jesus Christ, the First-begotten from the dead, the Prince of the kings of the earth') how to 'make full proof of their ministry,' that they may be 'pure from the blood of all men'; how to 'take heed unto themselves, and to all the flock over which the Holy Ghost hath made them overseers'; how to 'feed the flock of God, which He hath purchased with His own blood'! To this end they are all assembled together. And what is the substance of all his instructions 'Reverend brethren, I charge you all, lift up your voice like a trumpet, and warn and arm and fortify all mankind against a people called Methodists!'

True it is, your Lordship gives them several advices; but all in order to this end. You direct them to 'inculcate the excellency of our Liturgy as a wise, grave, and serious service'; to 'show their people that a diligent attendance on their business is a serving of God'; 'punctually to perform both the public offices of the Church and all other pastoral duties'; and to 'engage the esteem of their parishioners by a constant regularity of life.' But all these your Lordship recommends eo nomine as means to that great end the arming and fortifying their people against the Moravians or Methodists and their doctrines. Is it possible Could your Lordship discern no other enemies of the gospel of Christ Are there no other heretics or schismatics on earth, or even within the four seas Are there no Papists, no Deists in the land Or are their errors of less importance Or are their numbers in England less considerable or less likely to increase Does it appear, then, that they have lost their zeal for making proselytes Or are all the people so guarded against them already that their labor is in vain Can your Lordship answer these few plain questions to the satisfaction of your own conscience Have the Methodists (so called) already monopolized all the sins as well as errors in the nation Is Methodism the only sin, or the only fatal or spreading sin, to be found within the Bills of Mortality Have two thousand (or more) 'ambassadors of Christ and stewards of the mysteries of God' no other business than to guard, warn, arm, and fortify their people against this O my Lord, if this engrosses their time and strength (as it must, if they follow your Lordship's instructions), they will not give an account with joy, either of themselves or of their flock, in that day!

18. Your Lordship seems in some measure sensible of this, when you very gently condemn their opinion who think the Methodists 'might better be disregarded and despised than taken notice of and opposed, if it were not for the disturbance they give to the parochial ministers, and their unwarrantable endeavors to seduce the people from their lawful pastors' (Charge, p. 22). The same complaint with which your Lordship opened your Charge: 'They give shameful disturbances to the parochial clergy; they annoy the Established ministry, using very unwarrantable methods, first to prejudice their people against them, and then to seduce their flocks from them' . Whether we seduce them or no (which will be presently considered), I am sorry your Lordship should give any countenance to that low, senseless, and now generally exploded slander that we do it for a maintenance. This your Lordship insinuates by applying to us those words of Bishop Sanderson: Robert Sanderson (1587-1663), Fellow of Lincoln College 1606; Regius Professor of Divinity, Oxford, 1642; Bishop of Lincoln 1660. Izaak Walton in his Lives calls him 'This pattern of meekness and primitive innocence.' 'And all this to serve their own belly, to make a prey of the poor deluded proselytes; for by this means the people fall unto them, and thereout suck they no small advantage' . Your Lordship cannot but know that my Fellowship and my brother's Studentship afford us more than sufficient for life and godliness, especially for that manner of life which we choose, whether out of ostentation or in sincerity. Charles Wesley's Studentship yielded 4 a year paid quarterly, and 16s. 8d. annually for 'livery,' i.e. clothes. Had he been resident he would have had free rooms and 'commons,' or diet. Both Fellowship and Studentship were terminable on marriage. For Wesley's income, see Works, vii. 36.

19. But do we willingly 'annoy the Established ministry' or 'give disturbance to the parochial clergy' My Lord, we do not. We trust herein to have a conscience void of offence. Nor do we designedly 'prejudice their people against them.' In this also our heart condemneth us not. But you 'seduce their flocks from them.' No, not even from those who feed themselves, not the flock. All who hear us attend the service of the Church, at least as much as they did before. And for this very thing are we reproached as bigots to the Church by those of most other denominations. Give me leave, my Lord, to say you have mistook and misrepresented this whole affair from the top to the bottom. And I am the more concerned to take notice of this because so many have fallen into the same mistake. It is indeed, and has been from the beginning, the pts ed, 'the capital blunder,' of our bitterest adversaries; though how they can advance it I see not, without 'loving,' if not 'making, a lie.' It is not our care, endeavor, or desire to proselyte any from one man to another; or from one church (so called), from one congregation or society, to another, we would not move a finger to do this, to make ten thousand such proselytes, but from darkness to light, from Belial to Christ, from the power of Satan to God. Our one aim is to proselyte sinners to repentance, the servants of the devil to serve the living and true God. If this be not done in fact, we will stand condemned, not as well-meaning fools, but as devils incarnate. But if it be, if the instances glare in the face of the sun, if they increase daily, maugre all the power of earth and hell; then, my Lord, neither you nor any man beside (let me use great plainness of speech) can 'oppose' and 'fortify people against us,' without being found even 'to fight against God.'

21. Is this any annoyance to the parochial minister Then what manner of spirit is he of Does he look on this part of his flock as lost, because they are found of the great Shepherd My Lord, great is my boldness toward you. You speak of the consequences of our doctrines. You seem well pleased with the success of your endeavors against them, because, you say, they 'have pernicious consequences, are big with pernicious influences upon practice, dangerous to religion and the souls of men' (pages 8, 22). In answer to all this, I appeal to plain fact. I say once more: 'What have been the consequences (I would not speak, but I dare not refrain) of the doctrines I have preached for nine years last past By the fruits shall ye know those of whom I speak; even the cloud of witnesses, who at this hour experience the gospel which I preach to be the power of God unto salvation. The habitual drunkard that was is now temperate in all things; the whoremonger now flees fornication; he that stole, steals no more, but works with his hands; he that cursed or swore, perhaps at every sentence, has now learned to serve the Lord with fear and rejoice unto Him with reverence; those formerly enslaved to various habits of sin are now brought to uniform habits of holiness. These are demonstrable facts: I can name the men, with their places of abode. One of them was an avowed Atheist for many years; some were Jews; a considerable number Papists; the greatest part of them as much strangers to the form as to the power of godliness.' My Lord, can you deny these facts I will make whatever proof of them you shall require. But if the facts be allowed, who can deny the doctrines to be in substance the gospel of Christ 'For is there any other name under heaven given to men whereby they may thus be saved' or is there any other word that thus 'commendeth itself to every man's conscience in the sight of God'

22. But I must draw to a conclusion. Your Lordship has without doubt had some success in opposing this doctrine. Very many have, by your Lordship's unwearied endeavors, been deterred from hearing at all; and have thereby probably escaped the being seduced into holiness, have lived and died in their sins. My Lord, the time is short. I am past the noon of life, and my remaining years flee away as a shadow. Your Lordship is old and full of days, having past the usual age of man. It cannot, therefore, be long before we shall both drop this house of earth and stand naked before God; no, nor before we shall see the great white throne coming down from heaven, and Him that sitteth thereon. On His left hand shall be those who are shortly to dwell in everlasting fire, prepared for the devil and his angels. In that number will be all who died in their sins, and, among the rest, those whom you preserved from repentance. Will you then rejoice in your success The Lord God grant it may not be said in that hour, 'These have perished in their iniquity; but their blood I require at thy hands'! - I am Your Lordship's dutiful son and servant. To 'John Smith' ST. IVES, July 10, 1747. SIR, 1. You put me in mind of an eminent man who, preaching at St. James's, said, 'If you do not repent, you will go to a place which I shall not name before this audience.' I cannot promise so much, either in preaching or writing, before any audience or to any person whatever. Yet I am not conscious of doing this very often of 'profusely flinging about everlasting fire'; though it is true I mentioned it in my last letter to you, as I have done now a second time; and perhaps I may mention it yet again. For, to say the truth, I desire to have both heaven and hell ever in my eye, while I stand on this isthmus of life, between these two boundless oceans; and I verily think the daily consideration of both highly becomes all men of reason and religion.

2. I think likewise (or I would not spend five words upon the head) that these are nearly concerned in our present question. To touch only on one branch of it: if I live in willful sin, in a sinful 'deviation from established order,' am I not in the way to hell I cannot take it any otherwise. I cannot help 'blending these two inquiries together.' I must therefore speak seriously, or not at all; and yet, I trust, 'without losing my temper.' Do you complain of this first, that I may not complain It appears to me that you show more eagerness of spirit, more warmth and resentment, in your last than you ever have done from the beginning. 3. You spoke of 'a number of unsent persons going about and preaching the worst of heresies.' I answered, 'Within these nine years I have heard of two, and no more, who have gone about thus, though I doubt neither sent of God nor man.' Their names were Jonathan Wildboar, At Bristol, on July 29, 1740 (see his Journal), Charles Wesley says: 'One, pestered with the Predestinarians, desired me to expound Rom. ix. I did, through Christ strengthening me, in an extraordinary manner. The poor creature Wildboar contradicted and blasphemed, and even called for damnation upon his own soul, if Christ died for all, and if God was willing that all men should be saved. The power of the Lord was present so much the more 'I have not known a more triumphant night since I knew Bristol.' John Wesley's Diary for Oct. 20, 1740, shows that he was at Mrs. 'Wildbore's' house in London. and Thomas Smith,Wesley published an advertisement on Aug. 3, 1748, warning the public against this 'cheat and impostor' (Journal, iii. 365). alias Moor, alias I know not what for I fear he changed his name as often as his place. It is not unlikely that either of these might steal as well as lie, which they have done abundantly, particularly in claiming acquaintance with Mr. Whitefield or me wherever they judged it would recommend them to their hearers. I should not be surprised to hear of two more such; but I have not yet, in all the counties I have gone through between London and Berwick-upon-Tweed, or between Deal and the Land's End.

To the Clergyman at Tredinny Date: TREDINNY, July 14, 1747. REVEREND SIR, I was exceedingly surprised when I was informed yesterday of your affirming publicly in the church, in the face of a whole congregation, 'Now Wesley has sent down for an hundred pounds; and it must be raised directly. Nay, it is true.' O sir, is this possible Can it be that you should be so totally void, I will not say of conscience, of religion, but of good nature as to credit such a tale and of good manners and common sense as thus to repeat it I must beg that you would either justify or retract this (for it is a point of no small concern), and that I may know what you propose to do, before I set out for London. I am, reverend sir, Your brother and servant for Christ's sake.

To Ebenezer Blackwell Date: ST. IVES, July 18, 1747. A great door and effectual is opened now, almost in every corner of this country. Here is such a change within these two years as has hardly been seen in any other part of England. Wherever we went we used to carry our lives in our hands; and now there is not a dog to wag his tongue. Several ministers are clearly convinced of the truth; few are bitter; most seem to stand neuter. Some of the gentlemen (so called) are almost the only opposers now drinking, reveling, cursing, swearing gentlemen, who neither will enter into the kingdom of heaven themselves, nor suffer any others if they can prevent it. The most violent Jacobites among these are continually crying out that we are bringing the Pretender; and some of these worthy men bear His Majesty's commission as Justices of the Peace. My best wishes attend Mrs. Blackwell, who, I hope, measures step for step with you in the way to the kingdom. I am, dear sir, Your affectionate servant. I set out for Bristol on Thursday.

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

To William Holland Date: BRISTOL, February 6, 1748. MY DEAR BROTHER, I rejoice to find that you have not forgotten me. Our Lord, I trust, has given us to each other, that we may strengthen each other's hands in Him. The plain reason why I bless our Lord daily for the assistance of my brother Charles is, because I know him to be an able minister of the New Testament, of the Spirit which maketh alive, and one that exercises himself to have a conscience void of offence toward God and toward man. Surely our poor Brethren do not infer anything contrary to this from the low, self-inconsistent slanders which were handed about two or three years ago! After Mr. Williams had behaved so ill I had no thought of ever acting in union with him again. And all his overtures and acknowledgements I made no account of till he gave so substantial a proof that God employed him still, as He has done in Dublin. Then I could no longer withstand God; although to this day we have not readmitted him into the number of our stated labourers. But neither dare I reject him altogether. I was at first a little surprised that the Brethren should so obstinately persist in accounting me their enemy. But I now quietly commit my cause to Him that judgeth righteous judgement. I will write to Mr. Maxfield this post. To be with the leaders of a Sunday afternoon may be a means of uniting you together. O let us wait upon the Lord; He hath the preeminence, and His right hand bringeth mighty things to pass. On Monday the 15th instant I am to set out hence for Ireland. Grace and peace be with you. I am, with tender affection, Your loving brother. This was wrote a week, but forgot to be sent.

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

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

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

If this is not lawful, then some law of God forbids it. Can you show me that law If you cannot, then the scrupling this is another plain instance of superstition, not Christianity. 'It is not lawful for a Christian to use superfluities in apparel; as neither to use such games, sports, and plays, under the notion of recreations, as are not consistent with gravity and godly fear.' As to both these propositions, there is no difference between Quakerism and Christianity. Only observe, touching the former, that the sin of superfluous apparel lies chiefly in the superfluous expense. To make it, therefore, a point of conscience to differ from others as to the shape or colour of your apparel is mere superstition: let the difference lie in the price, that you may have the more wherewith to clothe them that have none. 'It is not lawful for Christians to swear before a magistrate, nor to fight in any case.' Whatever becomes of the latter proposition, the former is no part of Christianity; for Christ Himself answered upon oath before a magistrate. Yea, He would not answer till He was put to His oath, till the high-priest said unto Him, 'I adjure thee by the living God.' Friend, you have an honest heart, but a weak head; you have a zeal, but not according to knowledge. You was zealous once for the love of God and man, for holiness of heart and holiness of life: you are now zealous for particular forms of speaking, for a set of phrases and opinions. Once your zeal was against ungodliness and unrighteousness, against evil tempers and evil works: now it is against forms of prayer, against singing psalms or hymns, against appointing times of praying or preaching; against saying 'you' to a single person, uncovering your head, or having too many buttons upon your coat. Oh what a fall is here! What poor trifles are these, that now wellnigh engross your thoughts! Come back, come back to the weightier matters of the law, to spiritual, rational, scriptural religion. No longer waste your time and strength in beating the air, in vain controversies and strife of words; but bend your whole soul to the growing in grace and in the knowledge of our Lord Jesus Christ, to the continually advancing in that holiness without which you cannot see the Lord.

To Mrs. Jones, of Fonmon Castle 3 BRISTOL, February 12, 1748. At my return from Ireland, if not before, I believe the school in Kingswood will be opened. If your son comes there, you will probably hear complaints See letter of Nov. 7, 1749.; for the discipline will be exact: it being our view not so much to teach Greek and Latin as to train up soldiers for Jesus Christ. I am obliged now to go the shortest way to Holyhead, my brother being almost impatient for my arrival. I am sorry to hear that Mr. Thomas thinks of leaving Mr. Hodges: I doubt their separation will not be for the furtherance of the gospel. My love and service attend all your family. I am Your affectionate friend and servant. I have sent a few copies for Miss Molly.Mrs. Jones's eldest daughter, Mary, who married William Thomas, of Llanbradach, in Glamorganshire.

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

To William Holland Date: DUBLIN, March 17, 1748. MY DEAR BROTHER, Satan hindered our journey hither as long as he could. We were a month in the journey from Bristol to Dublin, and after twelve days' stop at Holyhead were at length driven over by a violent storm. But we came neither too soon nor too late. Our Lord's time is the best time. You give me an agreeable account of Mr. Hutchins.See letter of Dec. 20, 1746. I immediately communicated it to my brother, who will consider that matter more deeply when he comes to London. He is to sail as soon as the wind serves. I rejoice to hear that you are acquainted with Brother Jones, and trust you will be blest to each other's souls. He is indeed simple of heart, and a faithful labourer in the vineyard of our blessed Lord. I greatly want two books, which I forgot to procure at London the one the Count's Testament, the other the Herrnhut Gesang-Buch. Perhaps, if any of the brethren come from London, they would be so kind as to bring them for me. Peace be with you and yours, my dear brother. I am Your ever loving brother. To 'John Smith' DUBLIN, March 22, 1748. 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.

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

To Ebenezer Blackwell Date: DUBLIN, April 20, 1748.. Oh what a pearl, of how great price, is the very lowest degree of the peace of God! A little measure of it, I doubt not, you will find in the most trying circumstances. May God increase it a thousand-fold in both your hearts! I am, dear sir, Your most affectionate servant,

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

10. Will you object, 'But he is no minister, nor has any authority to save souls' I must beg leave to dissent from you in this. I think he is a true, evangelical minister, diakonos, servant of Christ and His Church, who outw diakonei, so ministers, as to save souls from death, to reclaim sinners from their sins; and that every Christian, if he is able to do it, has authority to save a dying soul. But, if you only mean he has no authority to take tithes, I grant it. He takes none; as he has freely received, so he freely gives. 11. But to carry the matter a little farther. I am afraid it will hold, on the other hand, with regard to the soul as well as the body, medicus non est qui non medetur; I am afraid reasonable men will be much inclined to think he that saves no souls is no minister of Christ. 12. 'Oh, but he is ordained, and therefore has authority.' Authority to do what 'To save all the souls that will put themselves under his care.' True; but (to waive the case of them that will not; and would you desire that even those should perish) he does not, in fact, save them that are under his care. Therefore what end does his authority serve He that was a drunkard is a drunkard still. The same is true of the Sabbath-breaker, the thief, the common swearer. This is the best of the case; for many have died in their iniquity, and their blood will God require at the watchman's hand. 13. For surely he has no authority to murder souls, either by his neglect, by his smooth if not false doctrine, or by hindering another from plucking them out of the fire and bringing them to life everlasting! 14. If he either attempts or desires to hinder him, if he condemns or is displeased with him for it, how great reason is there to fear that he regards his own profit more than the salvation of souls. I am, reverend sir, Your affectionate brother.

To William Mondet Date: CORK STREET, May 14, 1748. SIR, What I said at first, I say just now without any intricacy or reserve at all: 'Indemnify me, and take the house to-day.' But be sure; I will keep it till I am indemnified. And if you refuse to do this, 'tis not I refuse to quit, but you refuse to take the house. Every sensible man must see where it sticks namely, at you, and not at me. I am Your well-wisher and servant for Christ's sake. Mr. Meriton and Williams have power to transact this without me.

To John Haime Date: LONDON, June 21, 1748. MY DEAR BROTHER, Think it not strange concerning the fiery trial which God hath seen good to try you with. Indeed, the chastisement for the present is not joyous, but grievous; nevertheless it will by-and-by bring forth the peaceable fruits of righteousness. It is good for you to be in the fiery furnace: though the flesh be weary to bear it, you shall be purified therein, but not consumed; for there is one with you whose form is as the Son of God. O look up! Take knowledge of Him who spreads underneath you His everlasting arms I Lean upon Him with the whole weight of your soul. He is yours; lay hold upon Him. Away let grief and sighing flee; Jesus hath died for thee, for thee. Mercy and peace shall not forsake you. Through every threatening cloud look up, and wait for happy days.

Are you still pressing toward the mark, the prize of your high calling Is your hope full of immortality Do you continue to count all things loss for the excellency of the knowledge of Christ Jesus Some time since, I was in much concern for you, lest you should be swallowed up in the things of earth. But I trust God has wrought a great deliverance for you, and given you to choose Him for your God and your all. O seek Him with an undivided heart, till you see Him as He is. I have often thought of mentioning to you and a few others a design I have had for some years of printing a little library, perhaps of fourscore or one hundred volumes, for the use of those that fear God. My purpose was to select whatever I had seen most valuable in the English language, and either abridge or take the whole tracts, only a little corrected or explained, as occasion should require. Of these I could print ten or twelve, more or less, every year, on a fine paper, and large letter, which should be cast for the purpose. As soon as I am able to purchase a printing-press and types, I think of entering on this design. I have several books now ready, and a printer who desires nothing more than food and raiment. In three or four weeks I hope to be in London, and, if God permits, to begin without delay.

28. But 'I find at present very little desire to change either my thoughts or practice.' Shall I speak plain I fear, by not standing your ground, by easiness, cowardice, and false shame, you have grieved the Spirit of God, and thereby lost your conviction and desire at once. Yet you add: 'I advise every one to leave off tea, if it hurts their health or is inconsistent with frugality; as I advise every one to avoid dainties in meat and vanity in dress from the same principle.' Enough, enough! Let this only be well pursued, and it will secure all that I contend for. I advise no persons living to leave it off, if it does not hurt the health either of them or their brethren, and if it is not inconsistent with the Christian frugality of cutting off every needless expense. 29. But 'to be subject to the consequences of leaving it off again! This I cannot bear.' I answer: (1) It may be so. You cannot easily bear it. For, by your giving up the point once, you have made it much harder to stand your ground now than it was at first. Yet still it is worth all your courage and labour; since the reasons for it are as strong as at the beginning. (2) As to the consequences you fear, they are shadowy all; they are a mere lion in the streets. 'Much trouble to others.' Absolutely none at all, if you take the tea-kettle and fill your cup with water. 'Much foolish discourse.' Take the preceding advice, and it will be just the reverse. 'Nothing helpful toward the renewal of my soul in the image of Jesus Christ.' What a deep mistake is this! Is it not helpful to speak closely of the nature of His inward kingdom to encourage one another in casting off every weight, in removing every hindrance of it to inure ourselves to the bearing His cross to bring Christianity into common life, and accustom ourselves to conduct even our minutest actions by the great rules of reason and religion

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

To Mrs. Jones, of Fonmon Castle Date: LONDON, December 22, 1748. For the time to come, I purpose going from Bristol to Cork, if I can procure a convenient passage; and returning from Dublin to Holyhead, and so through North and South Wales. So that once a year (as long as my life is prolonged) I hope to have the pleasure of seeing you at Fonmon. When I leave London next (probably about a month hence), I am to spend some time at Kingswood, and then embark for Ireland. I am glad Mr. Meriton Wesley's estimate of his ability is not flattering. See letter of March 28, 1749. is of use. He should have told me whither he was going. We must always use openness toward each other. If I find any one using cunning or subtlety with me, I set a mark upon that man. There was no guile found in our Lord's mouth; nor can it be in the mouth of any true Christian. Shall not all our afflictions work together for good They must, if God is true. To His care I commit you; and am Your affectionate brother and servant.

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

It was easily answered: If you mean only gathering people out of buildings called churches, it is. But if you mean dividing Christians from Christians, and so destroying Christian fellowship, it is not. For (1) These were not Christians before they were thus joined. Most of them were barefaced heathens. (2) Neither are they Christians from whom you suppose them to be divided. You will not look me in the face and say they are. What! drunken Christians! cursing and swearing Christians! lying Christians! cheating Christians! If these are Christians at all, they are devil Christians, as the poor Malabarians term them. (3) Neither are they divided any more than they were before, even from these wretched devil Christians. They are as ready as ever to assist them and to perform every office of real kindness towards them. (4) If it be said, 'But there are some true Christians in the parish, and you destroy the Christian fellowship between these and them,' I answer: That which never existed cannot be destroyed. But the fellowship you speak of never existed. Therefore it cannot be destroyed. Which of those true Christians had any such fellowship with these Who watched over them in love Who marked their growth in grace Who advised and exhorted them from time to time Who prayed with them and for them as they had need This, and this alone, is Christian fellowship; but, alas! where is it to be found Look east or west, north or south; name what parish you please: is this Christian fellowship there Rather, are not the bulk of the parishioners a mere rope of sand What Christian connexion is there between them What intercourse in spiritual things What watching over each other's souls What bearing of one another's burthens What a mere jest is it, then, to talk so gravely of destroying what never was! The real truth is just the reverse of this: we introduce Christian fellowship where it was utterly destroyed. And the fruits of it have been peace, joy, love, and zeal for every good word and work.

IV. 1. As the Society increased, I found it required still greater care to separate the precious from the vile. In order to this I determined, at least once in three months, to talk with every member myself, and to inquire at their own mouths, as well as of their Leaders and neighbours, whether they grew in grace and in the knowledge of our Lord Jesus Christ. At these seasons I likewise particularly inquire whether there be any misunderstanding or difference among them, that every hindrance of peace and brotherly love may be taken out of the way. 2. To each of those of whose seriousness and good conversation I found no reason to doubt I gave a testimony under my own hand by writing their name on a ticket prepared for that purpose, every ticket implying as strong a recommendation of the person to whom it was given as if I had wrote at length, 'I believe the bearer hereof to be one that fears God and works righteousness.' 3. Those who bore these tickets (these suvmbola or tesserae, as the ancients termed them, being of just the same force with the ejpistolaiV sustatikaiv 'commendatory letters,' mentioned by the Apostle), wherever they came, were acknowledged by their brethren and received with all cheerfulness. These were likewise of use in other respects. By these it was easily distinguished, when the Society were to meet apart, who were members of it and who not. These also supplied us with a quiet and inoffensive method of removing any disorderly member. He has no new ticket at the quarterly visitation (for so often the tickets are changed), and hereby it is immediately known that he is no longer of the community.

5. Now, let candid men judge, does humility require me to deny a notorious fact If not, which is vanity to say I by my own skill restored this man to health, or to say God did it by His own almighty power By what figure of speech this is called boasting I know not. But I will put no name to such a fact as this. I leave that to the Rev. Dr. Middleton. See letter of May 27, 1749. . 6. In five months medicines were occasionally given to above five hundred persons. Several of these I never saw before; for I did not regard whether they were of the Society or not. In that time seventy-one of these, regularly taking their medicines and following the regimen prescribed (which three in four would not do), were entirely cured of distempers long thought to be incurable. 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 fullness thereof.'

To Dr. Conyers Middleton Date: LONDON, January 4, 1749. REVEREND SIR, 1. In your late Inquiry you endeavour to prove (1) that there were no miracles wrought in the primitive Church; (2) that all the primitive Fathers were fools or knaves, and most of them both one and the other: and it is easy to observe the whole tenor of your argument tends to prove (3) that no miracles were wrought by Christ or His Apostles; and (4) that these too were fools or knaves, or both. 2. I am not agreed with you on any of these heads. My reasons I shall lay before you in as free a manner, though not in so smooth or laboured language, as you have laid yours before the world. 3. But I have neither inclination nor leisure to follow you step by step through three hundred and seventy-three quarto pages. I shall therefore set aside all I find in your work which does not touch the merits of the cause, and likewise contract the question itself to the first three centuries; for I have no more to do with the writers or miracles of the fourth than with those of the fourteenth century. 4. You will naturally ask: 'Why do you stop there What reason can you give for this If you allow miracles before the empire became Christian, why not afterwards too' I answer: Because, 'after the empire became Christian' (they are your own words), 'a general corruption both of faith and morals infected the Christian Church; which by that revolution, as St. Jerome says, " lost as much of her virtue as it had gained of wealth and power "' . And this very reason St. Chrysostom himself gave in the words you have afterwards cited: 'There are some who ask, Why are not miracles performed still Why are there no persons who raise the dead and cure diseases' To which he replies, that it was owing to the want of faith and virtue and piety in those times.

11. Now, did those prejudices cease or was persecution at an end while some of the Apostles were still living You have yourself abundantly shown they did not. You know there was as sharp persecution in the third century as there was in the first, while all the Apostles were living. And with regard to prejudices, you have industriously remarked that 'the principal writers of Rome, who make any mention of the Christians about the time of Trajan, speak of them as a set of despicable, stubborn, and even wicked enthusiasts' ; that 'Suetonius calls them " a race of men of a new and mischievous superstition "' ; and that 'Tacitus, describing the horrible tortures which they suffered under Nero, says, " They were detested for their flagitious practices; possessed with an abominable superstition; and condemned, not so much for their supposed crime of firing the city, as from the hatred of all mankind "' (ibid.). And 'their condition,' you say, 'continued much the same till they were established by the civil power; during all which time they were constantly insulted and calumniated by their heathen adversaries as a stupid, credulous, impious sect, the very scum of mankind' . In a word, both with regard to prejudice and persecution, I read in your following page: 'The heathen magistrates would not give themselves the trouble to make the least inquiry into their manners or doctrines, but condemned them for the mere name without examination or trial; treating a Christian of course as guilty of every crime, as an enemy of the gods, emperors, laws, and of nature itself' .

1. In the beginning of your Introductory Discourse you declare the reasons which moved you to publish it. One of these, you say, was the late increase of Popery in this kingdom ; chiefly occasioned, as you suppose, by the confident assertions of the Romish emissaries that there has been a succession of miracles in their Church from the apostolic to the present age. To obviate this plea you would 'settle some rule of discerning the true from the false, so as to give a reason for admitting the miracles of one age and rejecting those of another' . 2. This has a pleasing sound, and is extremely well imagined to prejudice a Protestant reader in your favour. You then slide with great art into your subject: 'This claim of a miraculous power, now peculiar to the Church of Rome, was asserted in all Christian countries till the Reformation' (ibid.). But then 'the cheat was detected' nay, and men began to 'suspect that the Church had long been governed by the same arts.' 'For it was easy to trace them up to the primitive Church, though not to fix the time when the cheat began; to show how long after the days of the Apostles the miraculous gifts continued in the Church' . However, it is commonly believed that they continued till Christianity was the established religion. Some, indeed, extend them to the fourth and fifth centuries ; but these, you say, betray the Protestant cause . 'For in the third, fourth, and fifth the chief corruptions of Popery were introduced, or at least the seeds of them sown. By these I mean monkery; the worship of relics; invocation of saints; prayers for the dead; the superstitious use of images, of the sacraments, of the sign of the cross, and of the consecrated oil.' 3. I have nothing to do with the fourth or fifth century. But to what you allege in support of this charge, so far as it relates to the third century, I have a few things to reply.

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

4. It is certain 'praying for the dead was common in the second century' . 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' , 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.

11. But you say, fourthly: 'The earlier ages of the Church were not purer than the later. Nay, in some respects they were worse: for there never was any age in which so many rank heresies were professed, or so many spurious books forged and published, under the names of Christ and His Apostles; several of which are cited by the most eminent Fathers of those ages as of equal authority with the Scriptures. And none can doubt but those who would forge or make use of forged books would make use of forged miracles.' (Introductory Discourse, pp. 8-7.)

14. A farther proof of your 'frank and open nature,' and of your 'contenting yourself with the discharge of your own conscience by a free declaration of your real sentiments' , I find in the very next page. Here you solemnly declare: 'Christianity is confirmed by the evidence of such miracles as, of all others on record, are the least liable to exception, and carry the clearest marks of their sincerity; being wrought by Christ and His Apostles for an end so great, so important, as to be highly worthy the interposition of the Deity; wrought by mean and simple men, and delivered by eye-witnesses, whose characters exclude the suspicion of fraud' . Sir, do you believe one word of what you so solemnly declare You have yourself declared the contrary. But if you do not, where shall we have you Or how can we believe you another time How shall we know, I will not say, when you speak truth, but when you would have us think you do By what criterion shall we distinguish between what is spoken in your real and what in your personated character how discern when you speak as Dr. Middleton and when as the public librarian 14. You go on: 'By granting the Romanists but a single age of miracles after the Apostles, we shall be entangled in difficulties, whence we can never extricate ourselves till we allow the same powers to the present age' . I will allow them, however, three ages of miracles, and let them make what advantage of it they can.

3. You aim, indeed, at a proof, which would be home to the point if you were but able to make it out. 'These Fathers themselves seem to disclaim all gifts of a more extraordinary kind. Thus Polycarp in his Epistle to the Philippians says, " Neither I, nor any other such as I am, can come up to the wisdom of the blessed Paul." And in the same Epistle he declares, " It was not granted to him to practice that' Be ye angry, and sin not.' " St. Ignatius also in his Epistle to the Ephesians says, "These things I prescribe to you, not as if I were somebody extraordinary; for though I am bound for His name, I am not yet perfect in Christ Jesus."' (Pages 7-8.) I think verily these extraordinary proofs may stand without any reply. 4. Yet you courteously add: 'If from the passages referred to above or any other it should appear probable to any that they were favoured on some occasions with some extraordinary illuminations, visions, or divine impressions, I shall not dispute that point; but remind them only that these gifts were granted for their particular comfort, and do not therefore in any manner affect or relate to the question now before us' . I ask pardon, sir. These do so deeply affect, so nearly relate to, the question now before us, even as stated by yourself (Preface, p. 28), that, in allowing these, you give up the substance of the question. You yourself have declared that one great end of the extraordinary gifts conferred on the Apostles was 'to enable them to bear up against the shocks of popular rage and persecution.' Now, were not 'extraordinary illuminations, visions, and impressions,' if given at all, given for this very end 'for their particular comfort,' as you now word it Therefore, in allowing these to the apostolic Fathers, you allow extraordinary gifts, which had been formerly granted to the Apostles, to have subsisted in the Church after the days of the Apostles, and for the same end as they did before.

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

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

2. You go on as you set out: 'Yet none of these have anywhere affirmed that they themselves were endued with any power of working miracles' . You should say, 'with any of those extraordinary gifts promised by our Lord and conferred on His Apostles.' No! Have 'none of these anywhere affirmed that they themselves were endued' with any extraordinary gifts What think you of the very first of them, Justin Martyr Either you are quite mistaken in the account you give of him elsewhere (pages 27, 30), or he affirmed this of himself over and over. And as to Cyprian, you will by-and-by spend several pages together (pages 101, c.) on the extraordinary gifts he affirmed himself to be endued with. But suppose they had not anywhere affirmed this of themselves, what would you infer therefrom that they were not endued with any extraordinary gifts Then, by the very same method of arguing, you might prove that neither St. Peter, nor James, nor John were endued with any such; for neither do they anywhere affirm this of themselves in any of the writings which they have left behind them. 3. Your argument concerning the apostolic Fathers is just as conclusive as this, For if you say, 'The writers following the apostolic Fathers do not affirm them to have had any miraculous gifts, therefore they had none,' by a parity of reason you must say, 'The writers following the Apostles do not affirm them to have had any miraculous gifts, therefore the Apostles had none.' 4. Your next argument against the existence of those gifts is 'that the Fathers do not tell us the names of them which had them.' This is not altogether true. The names of Justin Martyr and Cyprian are pretty well known; as is, among the learned, that of Dionysius, Bishop of Alexandria. (Pages 106, 212.)

5. But what if they did not Supposing miraculous powers were openly exerted in the Church, and that not only they themselves but every one else might see this whenever they pleased if any heathen might come and see whenever he pleased, what could a reasonable man desire more What did it signify to him to know the names of those whom he heard prophesying or saw working miracles Though, without doubt, whoever saw the miracles wrought might easily learn the names of those that wrought them; which, nevertheless, the Christians had no need to publish abroad, to expose them so much the more to the rage and malice of their persecutors. 6. Your third argument is: 'The Christian workers of miracles were always charged with imposture by their adversaries. Lucian tells us, " Whenever any crafty juggler went to the Christians, he grew rich immediately." And Celsus represents the Christian wonder-workers as mere vagabonds and common cheats who rambled about to fairs and markets.' And is it any wonder that either a Jew or an heathen should represent them thus Sir, I do not blame you for not believing the Christian system, but for betraying so gross a partiality, for gleaning up every scrap of heathen scandal and palming it upon us as unquestionable evidence, and for not translating even these miserable fragments with any accuracy or faithfulness. Instead of giving us the text, bad as it is, you commonly substitute a paraphrase yet worse. And this the unlearned reader naturally supposes to be a faithful translation. It is no credit to your cause, if it needs such supports. And this is no credit to you if it does not. 7. To that of Lucian and Celsus, you add the evidence of Caecilius too, who calls, say you, these workers of miracles 'a lurking nation, shunning the light.' Then they were strangely altered all on a sudden; for you told us that just before they were proving themselves cheats by a widely different method by 'calling out both upon magistrates and people, and challenging all the world to come and see what they did'!

9. But, to complete all, 'Here again,' you say, 'we see a dispensation of things ascribed to God quite different from that which we meet with in the New Testament' . 'We see a dispensation'! Where Not in the primitive Church: not in the writings of one single Christian; not of one heathen: and only of one Jew; for poor Celsus had not a second, though he multiplies under your forming hand into a cloud of witnesses. He alone ascribes this to the ancient Christians, which you in their name ascribe to God. With the same regard to truth, you go on: 'In those days the power of working miracles' (you should say the extraordinary gifts) 'was committed to none but those who presided in the Church of Christ.' Ipse dixit for that. But I cannot take your word, especially when the Apostles and Evangelists say otherwise. 'But, upon the pretended revival of those powers,' Sir, we do not pretend the revival of them, seeing we shall believe they never were intermitted till you can prove the contrary, 'we find the administration of them committed, not to those who had the government of the Church, not to the bishops, the martyrs, or the principal champions of the Christian cause, but to boys, to women, and, above all, to private and obscure laymen, not only of an inferior but sometimes also of a bad character.'

5. But, to blast his credit for ever, you will now reckon up all the heresies which he held. And first: 'He believed the doctrine of the Millennium; or " that all the saints should be raised in the flesh, and reign with Christ, in the enjoyment of all sensual pleasures, for a thousand years before the general resurrection "' These you mark as though they were Justin's words. I take knowledge you hold no faith is to be kept with heretics, and that all means are fair which conduce to so good an end as driving the Christian heresy out of the world. It is by this principle only that I can account for your adding: 'Which doctrine' (that of their enjoying all sensual pleasures) 'he deduces from the testimony of the Prophets and of St. John the Apostle, and was followed in it by the Fathers of the second and third centuries.' The doctrine (as you very well know) which Justin deduced from the Prophets and the Apostles, and in which he was undoubtedly followed by the Fathers of the second and third centuries, is this: The souls of them who have been martyred for the witness of Jesus and for the word of God, and who have not worshipped the beast, neither received his mark, shall live and reign with Christ a thousand years. But the rest of the dead shall not live again until the thousand years are finished. Now, to say they believed this is neither more nor less than to say they believed the Bible. 6. The second heresy you charge him with is the believing 'that those " sons of God " mentioned Genesis vi. 4, of whom it is there said, " They came in unto the daughters of men, and they bare children to them," were evil angels' . And I allow, he too lightly received this on the testimony of the Jewish commentators. But this only proves that he was a fallible man; not that he was a knave, or that he had not eyes and ears.

12. It is not only out of your goodwill to St. Jude or Irenaeus you gather up these fragments of error that nothing be lost, but also to the whole body of the ancient Christians. For 'all those absurdities,' you say, 'were taught by the Fathers of those ages' (naturally implying by all the Fathers), 'as doctrines of the universal Church derived immediately from the Apostles, and thought so necessary that those who held the contrary were hardly considered as real Christians.' Here I must beg you to prove as well as assert (1) that all these absurdities of the millennium, in the grossest sense of it, of the age of Christ, of paradise, of the destruction of the Scriptures, of the Septuagint version, and of evil angels mixing with women, were taught by all the Fathers of those ages; (2) that all those Fathers taught these as doctrines of ,the universal Church derived immediately from the Apostles; and (3) that they all denied those to be real Christians who held the contrary. 13. You next cite two far-fetched interpretations of Scripture and a weak saying out of the writings of Irenaeus. But all three prove no more than that in these instances he did not speak with strictness of judgement, not that he was incapable of knowing what he saw with his own eyes or of truly relating it to others. Before we proceed to what, with equal good humour and impartiality, you remark concerning the rest of these Fathers, it will be proper to consider what more is interspersed concerning these in the sequel of this argument. 14. And, first, you say: 'Justin used an inconclusive argument for the existence of the souls of men after death' . It is possible he might; but, whether it was conclusive or no, this does not affect his moral character. You say, secondly: 'It was the common opinion of all the Fathers, taken from the authority of Justin Martyr, that the demons wanted the fumes of the sacrifices to strengthen them for the enjoyment of their lustful pleasures' .

20. Now to apply. 'A mind,' you say, 'so totally possessed by superstitious fancies could not even suspect the pretensions of those vagrant jugglers, who in those primitive ages were so numerous and so industriously employed in deluding their fellow creatures. Both heathens, Jews, and Christians are all allowed to have had such impostors among them.' By whom, sir, is this allowed of the Christians By whom but Celsus was it affirmed of them Who informed you of their growing so numerous and using such industry in their employment To speak the plain truth, your mind appears 'to be so totally possessed by' these 'vagrant jugglers,' that you cannot say one word about the primitive Church but they immediately start up before you, though there is no more proof of their ever existing than of a witch's sailing in an eggshell. 21. You conclude this head: 'When pious Christians are arrived to this pitch of credulity, as to believe that evil spirits or evil men can work miracles in opposition to the gospel, their very piety will oblige them to admit as miraculous whatever is pretended to be wrought in defence of it' (ibid.). Once more you have spoken out: you have shown without disguise what you think of St. Paul and the 'lying miracles' (2 Thess. ii. 9) which he (poor man!) believed evil spirits or evil men could work in opposition to the gospel; and of St. John talking so idly of him who 'doeth great wonders . . . and deceiveth them that dwell on the earth' (even though they were not Christians) 'by means of those miracles which he hath power to do' (Rev. xiii. 13-14). 22. You have now finished the third thing you proposed; which was 'to show the particular characters of the several Fathers who attest' that they were eye-and ear-witnesses of the extraordinary gifts in the primitive Church. You named nine of these Justin Martyr, Irenaeus, Theophilus, Tertullian, Minutius Felix, Origen, Cyprian, Arnobius, and Lactantius; at the same time observing that many other writers attest the same thing. But let the others stand by. Are these good men and true That is the present question. You say, 'No'; and, to prove that these nine are knaves, bring several charges against two of them.

Section I. 1. And, first, as to 'raising the dead.' Irenaeus affirms: 'This was frequently performed on necessary occasions; when, by great fastings and the joint supplication of the Church, the spirit of the dead person returned into him, and the man was given back to the prayers of the saints' (ibid.). 2. But you object: 'There is not an instance of this to be found in the first three centuries' (ibid.). I presume you mean no heathen historian has mentioned it; for Christian historians were not. I answer: (1) It is not probable an heathen historian would have related such a fact had he known it. (2) It is equally improbable he should know it: seeing the Christians knew with whom they had to do; and that, had such an instance been made public, they would not long have enjoyed him who had been given back to their prayers. They could not but remember what had been before, when the Jews sought Lazarus also to kill him: a very obvious reason why a miracle of this particular kind ought not to have been published abroad; especially considering (3) that it was not designed for the conversion of the heathens; but 'on occasions necessary' for the good of the Church, of the Christian community. (4) It was a miracle proper, above all others, to support and confirm the Christians, who were daily tortured and slain, but sustained by the hope of obtaining a better resurrection. 3. You object, secondly: 'The heathens constantly affirmed the thing itself to be impossible' . They did so. But is it 'a thing incredible with you that God should raise the dead'

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

'Deceived,' say you, 'by their own impostors' Why, I thought they were the very men who set them to work! who opposed one cheat to another! Apt scholars, who acted their part so well as even to deceive their masters! But, whatever the heathen were, we cannot grant that all the 'Jewish exorcists were impostors.' Whether the heathens cast out devils or not, it is sure the sons of the Jews cast them out. I mean, upon supposition, that Jesus of Nazareth cast them out; which is a point not here to be disputed. 7. But 'it is very hard to believe what Origen declares, that the devils used to possess and destroy cattle.' You might have said what Matthew and Mark declare concerning the herd of swine; and yet we shall find you by-and-by believing far harder things than this. Before you subjoined the silly story of Hilarion and his camel, St. Jerome says in his Vita Hilarions Eremitae that a raging camel, who had already trampled on many, was brought with ropes by more than thirty men to Hilarion. Its eyes were bloody, its mouth foaming. Hilarion dismissed the men; and when the camel would have rushed on him, he stretched out his hands and said, 'Thou wilt not terrify me, O devil, with thy vast body; both in the little fox and in the camel thou art one and the same.' The camel fell humbly at his feet with the devil cast out. Kingsley does not give this story in The Hermits. you should in candour have informed your reader that it is disputed whether the life of Hilarion was wrote by St. Jerome or no. But, be it as it may, I have no concern for either; for they did not live within the first three ages. 8. I know not what you have proved hitherto, though you have affirmed many things and intimated more. But now we come to the strength of the cause contained in your five observations.

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

No: I conceive the improbability supposed lies wholly on the other side. Whatever the Government of heathen Rome was (which I presume you will not depreciate), the Government of England is remarkable for tenderness to the very meanest subject. It is, therefore, not improbable in the least that an address from some thousands of those subjects, how contemptible soever they were generally esteemed, would not be totally disregarded by such a Government. But that they should 'not know that any such had been addressed to them' is not only improbable but morally impossible. If, therefore, it were possible for the heathens to 'have a worse opinion of the ancient Christians than we,' you say, 'have of our modern fanatics,' still it is utterly incredible that the Roman Government should, not only 'take no notice of their apologies,' but 'not even know that any such were addressed to them.' 4. 'But the publishing books was more expensive then than it is now; and therefore we cannot think the Christians of those days were able to provide such a number of them as was sufficient for the information of the public' (pages 198-9). Nay, if they were not able to provide themselves food and raiment, they would be sure to provide a sufficient number of these-sufficient, at least, for the information of the Emperor and Senate, to whom those apologies were addressed. And how great a number, do you suppose, might suffice for them How many hundred or thousand copies I apprehend the Emperor would be content with one; and one more would be needful for the Senate. Now, I really believe the Christians of those days were able to provide both these copies nay, and even two more, if it should have fallen out that two or three Emperors were on the throne; even though we should suppose that in Tertullian's time there were but forty thousand of them in all Rome.

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

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

We have been long disputing about Christians, about Christianity, and the evidence whereby it is supported. But what do these terms mean Who is a Christian indeed What is real, genuine Christianity And what is the surest and most accessible evidence (if I may so speak) whereby I may know that it is of God May the God of the Christians enable me to speak on these heads in a manner suitable to the importance of them! Section I. 1. I would consider, first, Who is a Christian indeed What does that term properly imply It has been so long abused, I fear, not only to mean nothing at all, but (what was far worse than nothing) to be a cloak for the vilest hypocrisy, for the grossest abominations and immoralities of every kind, that it is high time to rescue it out of the hands of wretches that are a reproach to human nature, to show determinately what manner of man he is to whom this name of right belongs. 2. A Christian cannot think of the Author of his being without abasing himself before Him, without a deep sense of the distance between a worm of earth and Him that sitteth on the circle of the heavens. In His presence he sinks into the dust, knowing himself to be less than nothing in His eye, and being conscious, in a manner words cannot express, of his own littleness, ignorance, foolishness. So that he can only cry out from the fullness of his heart, 'O God I what is man what am I'

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

3. Secondly. Christianity promises this character shall be mine, if I will not rest till I attain it. This is promised both in the Old Testament and the New. Indeed, the New is in effect all a promise; seeing every description of the servants of God mentioned therein has the nature of a command, in consequence of those general injunctions: 'Be ye followers of me, as I am of Christ' (1 Cor. xi. 1); 'Be ye followers of them who through faith and patience inherit the promises' (Heb. vi. 12). And every command has the force of a promise in virtue of those general promises: 'A new heart will I give you; . . . and I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgements, and do them' (Ezek. xxxvi. 26-7); 'This is the covenant that I will make after those days, saith the Lord; I will put My laws into their minds, and write them in their hearts' (Heb. viii. 10). Accordingly, when it is said, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind' (Matt. xxii. 37), it is not only a direction what I shall do, but a promise of what God will do in me; exactly equivalent with what is written elsewhere: 'The Lord thy God will circumcise thy heart, and the heart of thy seed' (alluding to the custom then in use), 'to love the Lord thy God with all thy heart, and with all thy soul' (Deut. xxx. 6). 4. This being observed, it will readily appear, to every serious person who reads the New Testament with that care which the importance of the subject demands, that every particular branch of the preceding character is manifestly promised therein, either explicitly under the very form of a promise, or virtually under that of description or command. 5. Christianity tells me, in the third place, how I may attain the promise namely, by faith. But what is faith Not an opinion, no more than it is a form of words; not any number of opinions put together, be they ever so true. A string of opinions is no more Christian faith than a string of beads is Christian holiness.

It is generally supposed that traditional evidence is weakened by length of time, as it must necessarily pass through so many hands in a continued succession of ages. But no length of time can possibly affect the strength of this internal evidence. It is equally strong, equally new, through the course of seventeen hundred years. It passes now, even as it has done from the beginning, directly from God into the believing soul. Do you suppose time will ever dry up this stream Oh no! It shall never be cut off: Labitur et labetur in omne volubilis aevum. Horace's Epistles, I. ii. 43: 'It flows and will for ever flow.' 2. Traditional evidence is of an extremely complicated nature, necessarily including so many and so various considerations, that only men of a strong and clear understanding can be sensible of its full force. On the contrary, how plain and simple is this! and how level to the lowest capacity! Is not this the sum 'One thing I know; I was blind, but now I see'! An argument so plain, that a peasant, a woman, a child may feel all its force. 3. The traditional evidence of Christianity stands, as it were, a great way off; and therefore, although it speaks loud and clear, yet makes a less lively impression. It gives us an account of what was transacted long ago in far distant times as well as places. Whereas the inward evidence is intimately present to all persons at all times and in all places. It is nigh thee, in thy mouth, and in thy heart, if thou believes" in the Lord Jesus Christ. 'This,' then, 'is the record,' this is the evidence, emphatically so called, 'that God hath given unto us eternal life; and this life is in His Son.'

4. If, then, it were possible (which I conceive it is not) to shake the traditional evidence of Christianity, still he that has the internal evidence (and every true believer hath the witness or evidence in himself) would stand firm and unshaken. Still he could say to those who were striking at the external evidence, 'Beat on the sack of Anaxagoras.' Anaxagoras (500-458 B.C,), the most illustrious of the Ionic philosophers, had Euripides, Pericles, and possibly Socrates, in his philosophical school at Athens. He thought that all bodies were composed of atoms shaped by nous, or mind. He was indicted for impiety, and was only saved from death by the influence and eloquence of Pericles. But you can no more hurt my evidence of Christianity than the tyrant could hurt the spirit of that wise man. 5. I have sometimes been almost inclined to believe that the wisdom of God has in most later ages permitted the external evidence of Christianity to be more or less clogged and encumbered for this very end, that men (of reflection especially) might not altogether rest there, but be constrained to look into themselves also and attend to the light shining in their hearts. Nay, it seems (if it may be allowed for us to pry so far into the reasons of the divine dispensations) that, particularly in this age, God suffers all kind of objections to be raised against the traditional evidence of Christianity, that men of understanding, though unwilling to give it up, yet, at the same time they defend this evidence, may not rest the whole strength of their cause thereon, but seek a deeper and firmer support for it. 6. Without this I cannot but doubt, whether they can long maintain their cause; whether, if they do not obey the loud call of God, and lay far more stress than they have hitherto done on this internal evidence of Christianity, they will not one after another give up the external, and (in heart at least) go over to those whom they are now contending with; so that in a century or two the people of England will be fairly divided into real Deists and real Christians.

And I apprehend this would be no loss at all, but rather an advantage to the Christian cause; nay, perhaps it would be the speediest, yea the only effectual, way of bringing all reasonable Deists to be Christians. 7. May I be permitted to speak freely May I without offence ask of you that are called Christians, What real loss would you sustain in giving up your present opinion that the Christian system is of God Though you bear the name, you are not Christians: you have neither Christian faith nor love. You have no divine evidence of things unseen; you have not entered into the holiest by the blood of Jesus. You do not love God with all your heart; neither do you love your neighbour as yourself. You are neither happy nor holy. You have not learned in every state therewith to be content; to rejoice evermore, even in want, pain, death; and in everything to give thanks. You are not holy in heart; superior to pride, to anger, to foolish desires. Neither are you holy in life; you do not walk as Christ also walked. Does not the main of your Christianity lie in your opinion, decked with a few outward observances For as to morality, even honest, heathen morality (O let me utter a melancholy truth!), many of those whom you style Deists, there is reason to fear, have far more of it than you. 8. Go on, gentlemen, and prosper. Shame these nominal Christians out of that poor superstition which they call Christianity. Reason, rally, laugh them out of their dead, empty forms, void of spirit! of faith, of love. Convince them that such mean pageantry (for such it manifestly is, if there is nothing in the heart correspondent with the outward show) is absolutely unworthy, you need not say of God, but even of any man that is endued with common understanding. Show them that, while they are endeavouring to please God thus, they are only beating the air. Know your time; press on; push your victories, till you have conquered all that know not God. And then He, whom neither they nor you know now, shall rise and gird Himself with strength, and go forth in His almighty love, and sweetly conquer you all together.

9. Oh that the time were come! How do I long for you to be partakers of the exceeding great and precious promise! How am I pained when I hear any of you using those silly terms which the men of form have taught you, calling the mention of the only thing you want 'cant'! the deepest wisdom, the highest happiness 'enthusiasm'! What ignorance is this! How extremely despicable would it make you in the eyes of any but a Christian! But he cannot despise you who loves you as his own soul, who is ready to lay down his life for your sake. 10. Perhaps you will say, 'But this internal evidence of Christianity affects only those in whom the promise is fulfilled. It is no evidence to me.' There is truth in this objection. It does affect them chiefly, but it does not affect them only. It cannot in the nature of things be so strong an evidence to others as it is to them. And yet it may bring a degree of evidence, it may reflect some light on you also. For (1) You see the beauty and loveliness of Christianity when it is rightly understood, and you are sure there is nothing to be desired in comparison of it. (2) You know the Scripture promises this, and says it is attained by faith, and by no other way. (3) You see clearly how desirable Christian faith is even on account of its own intrinsic value. (4) You are a witness that the holiness and happiness above described can be attained no other way. The more you have laboured after virtue and happiness, the more convinced you are of this. Thus far, then, you need not lean upon other men; thus far you have personal experience.

(5) What reasonable assurance can you have of things whereof you have not personal experience Suppose the question were, Can the blind be restored to sight This you have not yourself experienced. How, then, will you know that such a thing ever was Can there be an easier or surer way than to talk with one or some number of men who were blind but are now restored to sight They cannot be deceived as to the fact in question; the nature of the thing leaves no room for this. And if they are honest men (which you may learn from other circumstances), they will not deceive you. Now, transfer this to the case before us: and those who were blind, but now see those who were sick many years, but now are healed those who were miserable, but now are happy will afford you also a very strong evidence of the truth of Christianity, as strong as can be in the nature of things, till you experience it in your own soul; and this, though it be allowed they are but plain men, and in general of weak understanding nay, though some of them should be mistaken in other points, and hold opinions which cannot be defended. 11. All this may be allowed concerning the primitive Fathers; I mean particularly Clemens Romanus, Ignatius, Polycarp, Justin Martyr, Irenaeus, Origen, Clemens Alexandrinus, Cyprian; to whom I would add Macarius and Ephraim Syrus. I allow that some of these had not strong natural sense, that few of them had much learning, and none the assistances which our age enjoys in some respects above all that went before. Hence I doubt not but whoever will be at the pains of reading over their writings for that poor end will find many mistakes, many weak suppositions, and many ill-drawn conclusions. 12. And yet I exceedingly reverence them as well as their writings, and esteem them very highly in love. I reverence them, because they were Christians, such Christians as are above described. And I reverence their writings, because they describe true, genuine Christianity, and direct us to the strongest evidence of the Christian doctrine. Indeed, in addressing the heathens of those times, they intermix other arguments; particularly that drawn from the numerous miracles which were then performed in the Church, which they needed only to open their eyes and see daily wrought in the face of the sun.

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

To James Edmundson The great danger which I apprehend you to be in is that of healing your hurt slightly. It is God that has wounded you; and let Him heal the soul which hath sinned against Him. O beware that you never rest, or desire any rest, till Christ is revealed in your heart. You want nothing less than the eternal life which is in Him. And you will receive it if you faint not. I am Your affectionate brother.

To Christopher Hopper Date: LONDON February 6, 1750. 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.

To Joseph Cownley Date: DUBLIN, April 12, 1750. MY DEAR BROTHR, I doubt you are in a great deal more danger from honor than from dishonor. So it is with me. I always find there is most hazard in sailing upon smooth watch When the winds blow and the seas rage, even the sleepers will rise and call upon God. From Newcastle to London and from London to Bristol God is everywhere reviving His work. I find it is so now in Dublin; although there has been great imprudence in some whereby grievous wolves have lately crept in amongst us, not sparing the flock; by whom some souls have been utterly destroyed, and others wounded who are not yet recovered. Those who ought to have stood in the gap did not; but I trust they will be wiser for the time to come. After a season I think it will be highly expedient for you to labor in Ireland again. Mr. Lunell has been on the brink of the grave by a fever. Yesterday we had hopes of his recovery. I see a danger you are in, which perhaps you do not see yourself. Is it not most pleasing to me as well as you to be always preaching of the love of God And is there not a time when we are peculiarly led thereto, and find a peculiar blessing therein Without doubt so it is. But yet it would be utterly wrong and unscriptural to preach of nothing else. Let the law always prepare for the gospel. I scarce ever spoke more earnestly here of the love of God in Christ than last night; but it was after I had been tearing the unawakened in pieces. Go thou and do likewise. It is true the love of God in Christ alone feeds His children; but even they are to be guided as well as fed yea, and oen physicked too: and the bulk of our hearers must be purged before they are fed; else we only feed the disease Beware of all honey. It is the best extreme; but it is an extreme. - I am Your affectionate brother.

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

'That on or about the 12th of June, as this deponent was in her own house, Butler and his mob came before her door, calling her and her family heretic bitches, and swearing he would make her house hotter than hell-fire: that he threw dirt and stones at them, hit her in the face, dashed all the goods about which she had in her window, and she really believes would have dashed out her brains had she not quitted her shop and fled for her life. 'MARGARET GRIFFIN, of Cork, deposes, 'That on the 24th of June, as this deponent was about her business, Butler and his mob came up, took hold on her, tore her clothes, struck her several times, and cut her mouth: that, after she broke from him, he and his mob pursued her to her house, and would have broken in had not some neighbors interposed: that he had beat and abused her several times before, and one of those times to such a degree that she was all in a gore of blood and continued spitting blood for several days after. 'JACOB CONNER, clothier, of Cork, deposes, 'That on the 24th of June, as he was employed in his lawful business, Butler and his mob came up and, without any manner of provocation, fell upon him: that they beat him till they caused such an effusion of blood as could not be stopped for a considerable time: and that he verily believes, had not a gentleman interposed, they would have killed him on the spot.' 9. 'ANN HUGHES, 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 usual mob), dragged her up and down, tore her clothes in pieces, and with his sword stabbed and cut her in both her arms. 'DANIEL FILTS, 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 by prevented, they would have taken away his life.' 10. 'MARY FULLER, of Cork, deposes,

12. But you have more proofs of my uncharitableness that is, supposing I am the author of that pamphlet; for you read there, 'Riches, ease, and honor are what the clergy set their hearts upon; but the souls for whom Christ died they leave to the tender mercies of hell.' Sir, can you deny it Is it not true, literally true, concerning some of the clergy You ask, 'But ought we to condemn all for the faults of a few' . I answer, No; no more than I will condemn all in the affair of Cork for the faults of a few. It is you that do this; and if it were as you say, if they were all concerned in the late proceedings, then it would be no uncharitableness to say, 'They were in a miserable state indeed'; then they would doubtless be 'kicking against the pricks, contending with heaven, fighting against God.' 13. I come now to the general charge against me, independent on the letter to Mr. Butler. And, first, you charge me with 'a frontless assurance and a well-dissembled hypocrisy' . Sir, I thank you. This is as kind as if you was to call me (with Mr. Williams) ' a profane, wicked scoundrel.' I am not careful to answer in this matter: shortly we shall both stand at a higher bar. 14. You charge me, secondly, with being an 'hare-brained enthusiast' . Sir, I am your most obedient servant. But you will prove me an enthusiast; 'for you say' (those are your words) 'you are sent of God to inform mankind of some other revelation of His will than what has been left by Christ and His Apostles' . Not so. I never said any such thing. When I do this, then call for miracles; but at present-your demand is quite unreasonable: there is no room for it at all. What I advance, I prove by the words of Christ or His Apostles. If not, let it fall to the ground. 15. You charge me, thirdly, with being employed in 'promoting the cause of arbitrary Popish power' . Sir, I plead, Not guilty. Produce your witnesses. Prove this, and I will allow all the rest.

Would to God this rule had been followed at Cork I But how little has it been thought of there! The opposition was begun with lies of all kinds, frequently delivered in the name of God; so that never was anything so ill-judged as for you to ask, 'Does Christianity encourage its professors to make use of lies, invectives, or low, mean abuse, and scurrility, to carry on its interest' No, sir, it does not. I disclaim and abhor every weapon of this kind. But with these have the Methodist preachers been opposed in Cork above any other place. In England, in all Ireland, have I neither heard nor read any like those gross, palpable lies, those low, Billingsgate invectives, and that inexpressibly mean abuse and base scurrility which the opposers of Methodism (so called) have continually made use of, and which has been the strength of their cause from the beginning. 13. If it be not so, let the Right Rev. the Lord Bishop of Cork (for he too has openly entered the lists against the Methodists), the Rev. Dr. Tisdale, or any other whom his lordship shall appoint, meet me on even ground, writing as a gentleman to a gentleman, a scholar to a scholar, a clergyman to a clergyman. Let him thus show me wherein I have preached or written amiss, and I will stand reproved before all the world. 14. But let not his lordship or any other continue to put persecution in the place of reason; either private persecution stirring up husbands to threaten or beat their wives, parents their children, masters their servants; gentlemen to ruin their tenants, laborers, or tradesmen, by turning them out of their farms or cottages, employing or buying of them no more because they worship God according to their own conscience; or open, barefaced, noonday, Cork persecution, breaking open the houses of His Majesty's Protestant subjects, destroying their goods, spoiling or tearing the very clothes from their backs; striking, bruising, wounding, murdering them in the streets; dragging them through the mire, without any regard to age or sex; not sparing even those of tender years no, nor women, though great with child; but, with more than Pagan or Mahometan barbarity, destroying infants that were yet unborn.

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

To Dr. Lavington, Bishop of Exeter Date: LONDON November 27, 1750. MY LORD, 1. I was grieved when I read the following words in the Third Part of the Enthusiasm of Methodist and Papists Compared See letters of Feb. 1, 1750, and Dec. 1751, to him.: 'A sensible, honest woman told the Bishop of Exeter, in presence of several witness, that Mr. John Wesley came to her house and questioned her whether she had "an assurance of her salvation." Her answer was that "she hoped she should be saved but had no absolute assurance of it." "Why, then," replied he, "you are in hell, you are damned already." This so terrified the poor woman, who was then with child, that she was grievously aired of miscarrying, and could not in a long time recover her right mind. For this, and the Methodists asking her to live upon free cost, she determined to admit no more of them into her house. So much is her own account to his Lordship, on whose authority it is here published.' 2. This renewed the concern I felt some time since when I was informed (in letters which I have still by me of your Lordship's publishing this account, both at Plymouth in Devonshire and at Truro in Cornwall, before the clergy assembled from all parts of those counties, at the solemn season of your Lordship's visiting your diocese. But I was not informed that your Lordship showed a deep concern for the honor of God, which you supposed to be so dreadfully violated, or a tender compassion for a presbyter whom you believed to be rushing into everlasting destruction.

3. In order to be more fully informed, on Saturday, August 25, 1750, Mr. Trembath of St. Gennys, Mr. Haime of Shaftesbury, and I called at Mr. Morgan's at Mitchell. The servant telling me her master was not at home, I desired to speak with her mistress, the 'honest, sensible woman.' I immediately asked, 'Did I ever tell you or your husband that you would be damned if you took any money of me' (So the story ran in the First Part of the Comparison; it has now undergone a very considerable alteration.) 'Or did you or he ever affirm' (another circumstance related at Truro) 'that I was rude with your maid' She replied vehemently, 'Sir, I never said you was or that you said any such thing. And I do not suppose my husband did. But we have been belied as well as our neighbors.' She added: 'When the Bishop came down last, he sent us word that he would dine at our house; but he did not, being invited to a neighboring gentleman's He sent for me thither and said, "Good woman, do you know these people that go up and down Do you know Mr. Wesley Did not he tell you you would be damned if you took any money of him And did not he offer rudeness to your maid" I told him, "No, my Lord; he never said any such thing to me, nor to my husband that I know of. He never offered any rudeness to any maid of mine. I never saw or knew any harm of him; but a man told me once (who, I was told, was a Methodist preacher) that I should be damned if I did not know my sins were forgiven."' 4. This is her own account given to me. And an account it is irreconcilably different (notwithstanding some small resemblance in the last circumstance) from that she is affirmed to have given your Lordship. Whether she did give that account to your Lordship or no, your Lordship knows best. That the comparer affirms it is no proof at all, since he will affirm anything that suits his purpose.

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

8. Your Lordship will please to observe that I do not here touch in the least on the merits of the cause. Be the Methodists what they may, fools, madmen, enthusiasts, knaves, impostors, Papists, or anything yet your Lordship perceives this does not in any degree affect the point in question: still it behooves every Christian, nay, every reasonable heathen, to consider the subject he is upon, and to take care not to bring this into contempt (especially if it be of the last importance), however inexcusable or contemptible his opponents may be. 9. This consideration, my Lord, dwelt much upon my mind when I read the former parts of the Comparison. I immediately saw there was no encountering a buffoon by serious reason and argument. This would naturally have furnished both him and his admirers with fresh matter of ridicule. On the other hand, if I should let myself down to a level with him by a less serious manner of writing than I was accustomed to, I was afraid of debasing the dignity of the subject nay, and I knew not but I might catch something of his spirit. I remembered the advice, 'Answer not a fool according to his folly, lest thou also be like unto him' (Prov. xxvi. 4). And yet I saw there must be an exception in some cases, as the words immediately following show: 'Answer a fool according to his foly, lest he be wise in his own conceit.' I conceive as if he had said, 'Yet it is needful in some cases to "answer a fool according to his folly," otherwise he will be "wiser in his own conceit than seven men that can render a reason.'" I therefore constrained myself to approach, as near as I dared, to his own manner of writing. And I trust the occasion will plead my excuse with your Lordship and all reasonable men.

10. One good effect of my thus meeting him on his own ground is visible already. Instead of endeavoring to defend he entirely gives up the First Part of his Comparison. Indeed, I did not expect this, when I observed that the Third Part was addressed to me. I took it for granted that he had therein aimed at something like a reply to my answer; but, going on, I found myself quite mistaken. He never once attempts a reply to one page, any otherwise than by screaming out, 'Pettiness, scurrility, effrontery,' and in subjoining that deep remark, 'Paper and time would be wasted on such stuff' (Third Part, Preface, p. 15). 11. I cannot but account it another good effect that he is something less confident than he was before. He is likewise not more angry or more bitter, for that cannot be, but a few degrees more serious. So that I plainly perceive this is the way I am to take if I should have leisure to answer the Third Part; although it is far from my desire to write in this manner: it is as contrary to my inclination as to my custom. 12. But is it possible that a person of your Lordship's character should countenance such a performance as this It cannot be your Lordship's desire to pour contempt on all that is truly venerable among men! to stab Christianity to the heart under the color of opposing enthusiasm, and to increase and give a sanction to the profaneness which already overspreads our land as a flood! 13. Were the Methodists ever so bad, yet are they not too despicable and inconsiderable for your Lordship' notice

'Against whom is the King of Israel come out against a flea against a partridge upon the mountains 'Such they undoubtedly are, ff that representation of them be just which the comparer has given. Against whom (if your Lordship espouses his cause) are you stirring up the supreme power of the nation Against whom does your Lordship arm the ministers of all denominations, particularly our brethren of the Established Church inciting them to point us out to their several congregations as not fit to live upon the earth. The effects of this have already appeared in many parts both of Devonshire and Cornwall. Nor have I known any considerable riot in any part of England for which such preaching did net pave the way. 14. I beg leave to ask, Would it be a satisfaction to your Lordship if national persecution were to return Does your Lordship desire to revive the old laws de haeretico comburendo 'Concerning the burning of heretics.' Would your Lordship rejoice to see the Methodists themselves tied to so many stakes in Smithfield Or would you applaud the execution, though not so legally or decently performed by the mob of Exeter Plymouth Dock, or Launceston My Lord, what profit would there be in our blood Would it be an addition to your Lordship's happiness, or any advantage to the Protestant cause, or any honor either to our Church or nation

15. The comparer, doubtless, would answer: 'Yes; for it would prevent the horrid consequences of your preaching.' My Lord, give me leave to say once more, I willingly put the whole cause upon this issue. What are the general consequences of our preaching Are there more tares or wheat more good men destroyed (as Mr. Church once supposed) or wicked men saved The last places in your Lordship's diocese where we began constant preaching are near Liskeard in Cornwall and at Tiverton in Devonshire. Now, let any man inquire here (1) what kind of people were those a year ago who now constantly hear this preaching (2) what are the main doctrines the Methodists have been teaching this twelvemonth (3) what effect have these doctrines had upon their hearers And if you do not find (1) that the greater part of these were a year or two ago notoriously wicked men; (2) yet the main doctrines they have heard since were, 'Love God and your neighbor, and carefully keep His commandments'; and (3) that they have since exercised themselves herein and continue so to do; I say, if any reasonable man, who will be at the pains to inquire, does not find this to be an unquestionable fact, I will openly acknowledge myself an enthusiast or whatever rise he shah please to style me.

'But why should they not call themselves the Moravian Church' Because they are not the Moravian Church; no more (at the utmost) than a part is the whole, than the Romish Church is the Church of Christ. A congregation assembled in St. Paul's might with greater propriety style themselves the Church of England yea, with far greater: (1) because these are all Englishmen born; (2) because they have been baptized as members of the Church of England; and (3) because as far as they know, they adhere both to her doctrine and discipline. Whereas (1) Not a tenth part of Count Zinzendorf's Brethren are so much as Moravian born; not two thousand out of twenty thousand (quaere, if two hundred adults if fifty men). (2) Not one-tenth of them were baptized as members of the Moravian Church (perhaps not one till they left Moravia), but as members of the Romish Church. (3) They do not adhere either to the doctrines or discipline of the Moravian Church. They have many doctrines which the Church never held and an entirely new scheme and discipline. (4) The true Moravian Church, of which this is a very small part, if it be any part at all, is still subsisting not in Endand or Germany, but in Polish Prussia.' Therefore I cannot admire their assuming the name to themselves; I cannot reconcile it either with modesty or sincerity. If you say, 'But the Parliament has allowed it,' I answer, I am sorry for it. The putting so palpable a cheat upon so august an assembly, with regard to a notorios matter of fact, I conceive does not redound to their own any more than to the honor of our nation. If you add, 'But you yourself once styled them thus,' I grant I did; but I did it in ignorance. I took it on their word; and I now freely and openly testify my mistake. Secondly. I do not admire their doctrine in the particulars that follow: 1. That we are to do nothing in order to salvation, but barely to believe. 2. That there is but one duty now, but one command to believe in Christ. 3. That Christ has taken away all other commands and duties, having wholly abolished the law.

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 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 I am, dear sir, Your affectionate servant.

To the Rector and Fellows of Lincoln College Ego Johannes Wesley, Collegii Lincolniensis in Academia Oxoniensi Sodus, quicquid mihi juris est in praedicta Societate, ejusdem Rectori et Sociis sponte ac libere resigno: Ills universis et singulis perpetuam pacem ac omnimodam in Christo felicitatem exoptans. 'LONDON, June 1, 1751. 'I, John Wesley, Fellow of Lincoln College Oxford, do hereby spontaneously and freely resign whatever fights I possess in the aforesaid Society to the Rector and Fellows of the same; wishing to all and each of them perpetual peace and every species of felicity in Christ. Londini: Kalendis Junei: Anno Salutis Milleslmo, Septingentesimo, Quinquagesimo Primo.

To John Downes Date: LONDON, November 7, 1751. MY DEAR BROTHER, Your first hindrance is easily removed. Most of the preachers have now all they want. So might you have had if you had spoken to the Stewards, or (in case of their neglect) to me. As to your second bodily weakness is a good reason for a temporary retirement. 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 Ebenezer Blackwell () Date: LONDON December 20, 1751. MY DEAR FRIEND, The point you speak of in your letter of September 21 is of a very important nature. I have had many serious thoughts concerning it, particularly for some months last past; therefore I was not willing to speak hastily or slightly of it, but rather delayed till I could consider it thoroughly. I mean by 'preaching the gospel' preaching the love of God to sinners preaching the life, death, resurrection and intercession of Christ, with all the blessings which in consequence thereof are freely given to true believers. By 'preaching the law' I mean explaining and enforcing the commands of Christ briefly compiled in the Sermon on the Mount. Now, it is certain preaching the gospdel to penitent sinners 'begets faith'; that it 'sustains and increases spiritual life in true believers.' Nay, sometimes it 'teaches and guides' them that believe; yea, and 'convinces them that believe not.' So far all are agreed. But what is the stated means of feeding and comforting believers What is the means, as of begetting spiritual life where it is not, so of sustaining and increasing it where it is Here they devide. Some think preaching the law only; other, preaching the gospel only. I think neither the one nor the other; but duly mixing both, in every place, if not in every sermon. I think the right method of preaching is this. At our first beginning to preach at any place, after a general declaration of the love of God to sinners and His willingness that they should be saved, to preach the law in the strongest, the closest the most searching manner possible; only intermixing the gospel here and there, and showing it, as it were, afar off.

After more and more persons are convinced of sin, we may mix more and more of the gospel, in order to beget faith, to raise into spiritual life those whom the law hath rain; but this is not to be done too hastily neither. Therefore it is not expedient wholly to omit the law; not only because we may web suppose that many of our hearers are still unconvinced, but because otherwise there is danger that many who are convinced will heal their own wounds slightly: therefore it is only in private converse with a thoroughly convinced sinner that we should preach nothing but the gospel. If, indeed, we could suppose an whole congregation to be thus convinced, we should need to preach only the gospel; and the same we might do if our whole congregation were supposed to be newly justified. But when these grow in grace and in the knowledge of Christ, a wise builder would preach the law to them again; only taking particular care to place every part of it in a gospel light, as not only a command but a privilege also, as a branch of the glorious liberty of the sons of God. He would take equal care to remind them that this is not the cause but the fruit of their acceptance with God; that other cause, 'other foundation can no man lay than that which is laid, even Jesus Christ'; that we are still forgiven and accepted, only for the sake of what He hath done and suffered for us; and that all true obedience springs from love to Him, grounded on His first loving us. He would labor, therefore, in preaching any part of the law, to keep the love of Christ continually before their eyes; that thence they might draw fresh life, vigor and strength to run the way of His commandments. Thus would he preach the law even to those who were pressing on to the mark. But to those who were careless or drawing back he would preach it in another manner, nearly as he did before they were convinced of sin. To those meanwhile who were earnest but feeble-minded he would preach the gospel chiefly yet variously intermixing more or less of the law, according to their various necessities.

And all this, I conceive, is clearly declared in one single passage of Scripture: 'The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes. More to he desired am they than gold, yea, than much fine gold ; sweeter also than honey and the honeycomb.' They are both food and medicine; they both refresh, strengthen, and nourish the soul. Not that I would advise to preach the law without the gospel, any more than the gospel without the law. Undoubtedly both should be preached in their turn; yea, both at once, or both in one. All the conditional promises are instances of this. They are law and gospel mixed together. According to this model, I should advise every preacher continually to preach the law the law grafted upon, tempered by, and animated with the spirit of the gospel. I advise him to declare explain, and enforce every command of God. But meantime to declare in every sermon (and the more explicitly the better) that the flint and great command to a Christian is, 'Believe in the Lord Jesus Christ': that Christ is all in all, our wisdom, righteousness, sanctification, and redemption; that all life, love, strength are from Him alone, and all freely given to us through faith. And it will ever be found that the law thus preached both enlightens and strengthens the soul; that it both nourishes and teaches; that it is the guide, ' food, medicine, and stay' of the believing soul.

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

On the other hand, when in my return I took an account of the Societies in Yorkshire, chiefly under the care of John Nelson, one of the old way, in whose preaching you could find no life, no food, I found them all alive, strong and vigorous of soul, believing loving, and praising God their Savior, and increased in number from eighteen or nineteen hundred to upwards of three thousand. Wesley says on May 17 of this year: 'I preached in the new house at Birstall, already too small for even a weekday's congregation' (Journal, iii. 526). These had been continually fed with that wholesome food which you could nether relish nor digest. From the beginning they had been taught both the law and the gospel. 'God loves you: therefore love and obey Him. Christ died for you: therefore die to sin. Christ has risen: themfore rise in the image of God. Christ liveth evermore: therefore live to God, till you live with Him in glory.' So we preached; and so you believed. This is the scriptural way, the Methodist way, the true way. God grant we may never turn therefrom, to the right hand or to the left. I am, my dear friend Your ever affectionate brother.

'I know one "under the law" is even as I was for near twice ten years. See under sect. 12-14. Every one, when he begins to see his fallen state and to feel the wrath of God abiding on him, relapses into the sin that most easily besets him soon after repenting of it. Sometimes he avoids, and at many other times he cannot persuade himself to avoid, the occasions of it. Hence his relapses are frequent, and of consequence his heart is hardened more and more.... Nor can he, with all his sincerity, avoid any one of these four marks of hypocrisy till, "being justified by faith," he "hath peace with God through our Lord Jesus Christ."' (ii. 266.) You, sir, are no competent judge in the cause. But to any who has experienced what St. Paul speaks in his 7th chapter to the Romans I willingly submit this whole question. You know by experience that, if anger 'was the sin that did so easily beset you,' you relapsed into it for days or months or years soon after repenting of it. Sometimes you avoided the occasions of it; at other times you did not. Hence your relapses were frequent, and your heart was hardened more and more: and yet all this time you was sincerely striving against sin; you could say without hypocrisy, 'The thing which I do, I allow not; the evil which I would not, that I do. To will is even now present with me; but how to perform that which is good I find not.' But the Jesuits, you think, 'could scarce have granted salvation upon easier terms. Have no fear, ye Methodists.' Sir, I do not grant salvation, as you call it, upon so easy terms. I believe a man in this state is in a state of damnation. 'Have no fear,' say you Yea, but those who are thus 'under the law' are in fear all the day long. 'Was there ever so pleasing a scheme' Pleasing with a vengeance I as pleasing as to be in the belly of hell! So totally do you mistake the whole matter, not knowing what you speak nor whereof you affirm.

You are, indeed, somewhat pitiable in speaking wrong on this head, because you do it in ignorance. But this plea cannot be allowed when you gravely advance that trite, threadbare objection concerning the Lord's Supper, without taking any notice that I have answered it again and again, both to Mr. Church and to the late Lord Bishop of London. 41. Your thirteenth proof is this: 'Mr. Wesley has taught us that infirmities are no sins.' Sir, you have taught me to wonder at nothing you assert; else I should wonder at this. The words I suppose you refer to stand in the sermon on Salvation by Faith; though you do not choose to show your reader where they may be found, 'He that is by faith born of God sinneth not (1) by any habitual sin: nor (2) by any willful sin: nor (3) by any sinful desire; for he continually desireth the holy and perfect will of God: nor (4) doth he sin by infirmities, whether in act, word, or thought; for his infirmities have no concurrence of his will, and without this they are not properly sins.' And this you seriously declare 'is a loophole to creep out of every moral and religious obligation'! In the same paragraph you say I have strongly affirmed that 'all our works and tempers are evil continually; that our whole heart is altogether corrupt and abominable, and consequently our whole life; all our works, the most specious of them, our righteousness, our prayers, needing an atonement themselves' (i. 423, 464; ii. 89, 249-50See letter of July 31, 1739.). I do strongly affirm this. But of whom In all these places but the last of myself only. In every one but this I speak in the singular number, and of myself when confessedly an unbeliever. And of whom do I speak in that last place Of unbelievers, and them only. The words are, 'All our tempers and works in our natural state are only evil continually.' Now, sir, where is your loophole to creep out If you have none, I fear every impartial man will pass sentence upon you that you have no regard either to moral or religious obligations.

'And yet, in spite of all the malice and wisdom and strength, not only of men, but of "principalities and powers," of the "rulers of the darkness of this world," of the "wicked spirits in high places," there are thousands found who are "turned from dumb idols to serve the living and true God." What an harvest, then, might we have seen before now, if all who say they are "on the Lord's side" had come, as in all reason they ought, "to the help of the Lord against the mighty"! Yea, had they only not opposed the work of God, had they only refrained from His messengers, might not the trumpet of God have been heard long since in every corner of our land and thousands of sinners in every county been brought to "fear God and honor the King"' 44. Without any regard to this, your next assertion is, 'That the Methodists are carrying on the work of Popery' (sect. xxi. p. 164, c.). This also being a charge of a very high nature, I shall particularly consider whatever you advance in defense of it. Your first argument is: 'They have a strain of jesuitical sophistry, artifice, and craft, evasion, reserve, equivocation, and prevarication.' So you say. But you do not so much as aim at any proof. Your second argument is: 'Mr. Wesley says, where a Methodist was receiving the sacrament, God was pleased to let him see a crucified Savior.' Sir, Mr. Wesley does not say this. It is one that occasionally wrote to him. But if he had, what would you infer that he is a Papist Where is the consequence Why, you say, 'Was not this as good an argument for transubstantiation as several produced by the Papists' Yes, exactly as good as either their arguments or yours that is, just good for nothing. Your third argument runs thus: 'We may see in Mr. Wesley's writings that he was once a strict Churchman, but gradually put on a more catholic spirit, tending at length to Roman Catholic. He rejects any design to convert others from any communion, and consequently not from Popery.'

But this has no resemblance to Popish confession; of which you are very sensible. For you cite my own words: 'The Popish confession is the confession made by a single person to a priest. Whereas this is the confession of several persons conjointly, not to a priest, but to each other.' You add: 'Will Mr. Wesley abide by this, and freely answer a question' I will. For I desire only, 'by manifestation of the truth, to commend myself to every man's conscience in the sight of God.' Your question is, 'After private confessions taken in their bands, are not reports made to Mr. Wesley' I answer, No; no reports are made to me of the particulars mentioned in private bands. 'Are no delinquents, male and female, brought before him separately and confessed by him' No; none at all. You ask, 'How, then, do I know the outward and inward states of those under my care' I answer, By examining them once a quarter more or less, not separately, but ten or fifteen together. Therefore every unprejudiced person must see that there is no analogy between the Popish confession to a priest and our confessing our faults one to another and praying one for another, as St. James directs. Consequently neither does this argument, though urged with all your art and force, amount to any shadow of proof that 'the Methodists are carrying on the work of Popery.' 46. Your sixth argument, such as it is, stands thus: 'Another tendency to Popery appears by the notion of a single drop of Christ's blood being a sufficient atonement for the sins of the whole world. For, however pious this may appear, it is absolutely false and Papistical.' Sir; this argument is perfectly new, and entirely your own. It were great pity to disturb you in the enjoyment of it.

A seventh argument you ground on those words in the Plain Account of the People called Methodists: 'It is a point we chiefly insist upon that orthodoxy or right opinions is a very slender part of religion, if any part of it at all.' See letter in Dec. 1748, sect. I. 2, to Vincent Perronet; also Sept. 18, 1756. 'The plain consequence whereof is' (so you affirm) 'that teaching and believing the fundamental errors of Popery, with the whole train of their abominations and idolatries, are of very little moment, if any.' Strain again, sir; pull hard, or you will never be able to drag this conclusion out of these premises. I assert '(1) that in a truly righteous man fight opinions are a very slender part of religion; (2) that in an irreligious, a profane man, they are not any part of religion at all, such a man not being one jot more religious because he is orthodox.' Sir, it does not follow from either of these propositions that wrong opinions are not an hindrance to religion; and much less that 'teaching and believing the fundamental errors of Popery, with the whole train of their abominations and idolatries' (practiced, I presume you mean, as well as taught and believed), 'are of very little moment, if any.' I am so far from saying or thinking this that, in my printed letter to a priest of that communion (did you never read it or hear of it before) are these express words See letter in 1739 to a Roman Catholic priest.: 'I pity you much, having the same assurance that Jesus is the Christ, and that no Romanist can expect to be saved according to the terms of His covenant' (it. 263). Do you term this 'an extenuation of their abominations, a reducing them to almost a mere nothing' 47. You argue,. eighthly, thus: 'The Methodist doctrine of impressions and assurances holds equally for Popish enthusiasts.' This needs no answer: I have already shown that the Methodist doctrine in these respects is both scriptural and rational. Your ninth argument is: 'Their sudden conversions stand upon the same footing with the Popish.' You should say, 'are a proof that they are promoting Popery.' I leave you to enjoy this argument also.

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

'On Saturday, August 25, 1750, Mr. Trembath of St. Gennys, Mr. Haime of Shaftesbury, and I called at Mr. Morgan's at Mitchell. The servant telling me her master was not at home, I desired to speak with her mistress, the "honest, sensible woman." I immediately asked, "Did I ever tell you or your husband that you would be damned if you took any money of me" (So the story ran in the First Part of the Comparison; it has now undergone a very considerable alteration.) "Or did you or he ever affirm" (another circumstance related at Truro) "that I was rude with your maid" She replied vehemently, "Sir, I never said you was or that you said any such thing. And I do not suppose my husband did. But we have been belied as well as our neighbors." She added: "When the Bishop came down last, he sent us word he would dine at our house; but he did not, bring invited to a neighboring gentleman's. He sent for me thither, and said, Good woman, do you know these people that go up and down Do you know Mr. Wesley Did not he tell you you would be damned if you took any money of him And did not he offer rudeness to your maid I told him, No, my Lord; he never said any such thug to me, nor to my husband that I know of. He never offered any rudeness to any maid of mine. I never saw or knew any harm of him; but a man told me once (who, I was told was a Methodist preacher) that I should be damned if I did not know my sins were forgiven."' Your Lordship replies: 'I neither sent word that I would dine at their house, nor did I send for Mrs. Morgan; every word that passed between us was at her own house at Mitchell' . I believe it; and consequently that the want of exactness in this print rests on Mrs. Morgan, not on your Lordship.

Your Lordship adds: 'The following attestations will sufficiently clear me from any imputation or even suspicion of having published a falsehood.' I apprehend otherwise; to waive what is past, if the facts now published by your Lordship, or any part of them, be not true, then certainly your Lordship will be under more than a 'suspicion of having published a falsehood.' The attestations your Lordship produces are (1) those of your Lordship's Chancellor and Archdeacon; 2) those of Mr. Bennet. The former attests that on June or July 1748 Mrs. Morgan did say those things to your Lordship . I believe she did, and therefore acquit your Lordship of being the inventor of those falsehoods. Mr. Bennet avers that in January last Mrs. Morgan repeated to him what she had before said to your Lordship . Probably she might: having said these things one, I do not wonder if she said them again. Nevertheless Beam Mr. Trembath and Mr. Haime she denied every word of it To get over this difficulty your Lordship publishes a second letter from Mr. Bennet, wherein he says, 'On March 4 last Mrs. Morgan said, "I was told by my servant that I was wanted above-stairs; where, when I came, the chamber door being open I found them" (Mr. Wesley and others) "round the table on their knees."' He adds: 'That Mrs. Morgan owned one circumstance in it was true; but as to the other parts of Mr. Wesley's letter to the Bishop, she declares it is all false.' I believe Min. Morgan did say this to Mr. Bennet, and that therefore nether is he 'the maker of a lie.' But he is the relater of a whole train of falsehoods, and those told merely for telling sake. I was never yet in any chamber at Mrs. Morgan's. I was never above-stairs there in my life. On August 25, 1750, I was bellow-stars all the time I was in the house. When Mrs. Morgan came in, I was standing in the huge parlor; nor did any of us kneel while we were under the roof. This both Mr. Trembath and Mr. Haime can attest upon oath, whatsoever Mrs. Morgan may declare to ire contrary.

But she declared father (so Mr. Bennet writes, 'That Mr. John Wesley some time ago said to a maid of hers such thugs as were not fit to be spoken' ; and Mr. Morgan declared that he 'did or said such indecent things to the above-named maid' (the same fact, I presume, only a little embellished) 'in his chamber in the night, that she immediately ran downstairs, and protested she would not go near him or any of the Methodists more' . To save trouble to your Lordship as well as to myself, I will put this cause upon a very short issue: If your Lordship will only prove that ever I lay one night in Mrs. Morgan's house, nay, that ever I was in the town of Mitchell after sunset, I will confess the whole charge. What your Lordship mentions 'by the way' I will now consider. "Some of your Western correspondents imposed on the leaders of Methodism by transmitting to London a notoriously false account of my Charge to the clergy. Afterwards the Methodists confessed themselves to have been deceived; yet some time after, the Methodists at Cork in Ireland your own brother at the head of them, reprinted the same lying pamphlet as my performance.' (Pages 4-5.) My Lord, I know not who are your Lordship's Irish correspondents; but here are almost as many mistakes as lines. For (1) They were none of my correspondents who sent that account to London. (2) It was sent, not to the leaders of Methodism, but to one who was no Methodist at all. (3) That it was a false account I do not know; but your Lordship may early put it out of dispute. And many have wondered that your Lordship did not do so long ago by printing the Charge in question. (4) I did never confess it was a false account; nor any person by my consent or with my knowledge. (5) That account was never reprinted at Cork at all. (6) When it was reprinted at Dublin, your Lordship had not disowned it. (7) My brother was not in Dublin when it was done; nor did either he or I know of it till long after.

Therefore, when my brother was asked how he could reprint such an account after your Lordship had publicly disowned it, I do not at all wonder that 'he did not offer a single word in answer.' Whether this as well as my former letter, be 'mere rant and declamation' or plain and sober reason, I must refer to the world and your Lordship's own conscience. I am, my Lord, Your Lordship's most obedient servant.

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

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

'Expiatory pains' is pure, unmixed Popery; but they can have no place in the Mystic scheme. This only asserts 'the intrinsic efficacy of physical to cure moral evil and the absolute necessity of sufferings to purify lapsed beings': nether of which I can find in the Bible; though I really believe there is as much of the efficacy in sufferings as in spiritual lethargy. Page 374: 'If beasts have any souls, they are either material or immaterial, to be annihilated after death; or degraded intelligences.' No; they may be immaterial, and yet not to be annihilated. If you ask, 'But how are they to subsist after death' I answer, He that made them knows. The sixth book, I fear, is more dangerously wrong than any of the preceding, as it effectually undermines the whole scriptural account of God's reconciling the world unto Himself and turns the whole redemption of man by the blood of Christ into a mere metaphor. I doubt whether Jacob Behmen does not do the same. I am sure he does, if Mr. Law understands him right. I have not time to specify all the exceptionable passages; if I did, I must transcribe part of almost every page. Page 393: 'The Divinity is unsusceptible of anger.' I take this to be the pt ed 'The prime fallacy.' of all the Mystics. But I demand the proof I take anger to have the same relation to justice as love has to mercy. But if we grant them this, then they will prove their point. For if God was never angry, His anger could never be appeased; and then we may safely adopt the very words of Socinus, Tota redemptionis nostrae per Christum metaphora, 'The whole of our redemption by Christ is a metaphor.' See letter of April 27, 1741. seeing Christ died only to 'show to all the celestial choirs God's infinite aversion to disorder.' Page 394: 'He suffered, because of the sin of men, infinite agonies, as a tender father suffers to see the vices of his children. He for all that lapsed angels and men should have suffered to all eternity. Without this sacrifice celestial spirits could never have known the horrible deformity of vice. In this sense He substituted Himself as a victim to take away the sins of the world; not to appease vindictive justice, but to show God's infinite love of justice.'

This is as broad Socinianism as can be imagined. Nay, it is more. It is not only denying the satisfaction of Christ, but supposing that He died for devils as much and for the angel in heaven much more than He did for man. Indeed, he calls Him an expiatory sacrifice, a propitiatory victim; but remember, it was only in this sense: for you are told again , 'See the deplorable ignorance of those who represent the expiatory sacrifice of Christ as destined to appease vindictive justice and avert divine vengeance. It is by such frivolous and blasphemous notions that the Schoolmen have exposed this divine mystery.' These 'frivolous and blasphemous notions' do I receive as the precious truths of God. And so deplorable is my ignorance, that I verily believe all who deny them deny the Lord that bought them. Page 400: 'The immediate, essential, necessary means of reuniting men to God are prayer mortification, and self-denial.' No; the immediate, essential, necessary mean of reuniting me to God is living faith, and that alone: without this I cannot be reunited to God; with this I cannot but be reunited. Prayer, mortification, and self-denial are the fruits of faith and the grand means of continuing and increasing it. But I object to the account Mr. R. and all the Mystics give of those. It is far too lax and general. And hence those who receive all he says will live just as they did before, in all the ease, pleasure, and state they can afford. Page 403: 'Prayer, mortification, and self-denial produce necessarily in the soul faith, hope, and charity.' On the contrary, faith must necessarily precede both prayer, mortification, and self-denial, if we mean thereby 'adoring God in spirit and in truth, a continual death to all that is visible, and a constant, universal suppression and sacrifice of all the motions of fate love.' And the Chevalier talks of all these tike a mere parrot, if he did not know and feel in his inmost soul that it is absolutely false that any of these should subsist in our heart till we truly believe in the Son of God.

'True faith h a divine light in the soul that discovers the laws of eternal order, the all of God, and the nothingness of the creatures.' It does; but is discovers first of all that Christ loved me, and gave Himself for me, and washes me from my sins in His own blood. I am, dear sir, Your affectionate brother.

To Ebenezer Blackwell Date: MANCHESTER April 9, 1755. I have another favor to beg of you to procure Mr. Belcher's See letters of March 15, 1748, and May 28, 1757. leave for me to enclose my proof-sheets Explanatory Notes upon the New Testament. The work was begun on Jan. 6, 1754. See Journal, iv. 91; Green's Bibliography, No. 172; and letter of June 20. to him. Mr. C. Perronet Charles Perronet had charge of the Notes, which Wesley was passing through the press. See Jackson's Chs Wesley, ii. 87; and letter of Sept. 12 to Blackwell. sends them down to me in thanks; then I correct and send them back to him. The next week I am to spend at Liverpool. Toward the end of the week following I hope to be at Haworth, near Keighley, in Yorkshire. God has blessed me with a prosperous journey hither, though the roads and the weather were rough. I hope both Mrs. Blackwell and you are making the best use of a things, rough and smooth. That is the part of a good solder of Jesus Christ, To trace His example, the world to disdain,

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

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

To Christopher Hopper Date: ST. IVES September 12, 1755. MY DEAR BROTHER The Lord gave, and the Lord hath taken away Mrs. Hopper died in August. James Massiot preached her funeral sermon on the 27th 'to a very large congregation of true mourners.' The same evening she was interred amongst her ancestors in Ryton Church, where she had been married on May 28, 1745. See Stamp's Orphan House, p. 103; Wesley's Veterans, i. 168.; and wise are all His ways. The great point is to understand the design of His gracious wisdom, and to answer and fulfill that design. One thing is certain: He calls you to a more full and absolute dedication of your soul and body to Him. He calls you to converse with Him more in prayer and meditation. In the former we more directly speak to God; in the latter He speaks to us. And every possible loss is gain if it produces this blessed effect. Consider yourself as now more than ever married to Christ and His dear people: then even for this kindly-severe dispensation you should praise Him for ever. I am Your affectionate friend and brother.

To John Trembath Date: TIVERTON, September 21, 1755. The plain reason why I did not design to speak with you at Launceston was because I had no hope of doing you good. I observed long ago that you are not patient of reproof; and I fear you are less so now than ever. But since you desire it, I will tell you once more what I think, real or hear concerning you. I think you tasted of the powers of the word to come thirteen or fourteen years ago, and was then simple of heart and willing to spend and be spent for Christ. But not long after, not being sufficiently on your guard, you suffered loss by being applauded. This revived and increased your natural vanity, which was the harder to be checked because of your constitutional stubbornness two deadly enemies which have lain in wait for you many years and have given you many deep if not mortal wounds. I fear it is near ten years since you was so weakened by these, that you no longer set a watch over your mouth, but began frequently to speak what was not strictly true, to excuse yourself, divert others, or gain applause. I am afraid this has prevailed over you more and more as there was less and less of the life of God in the soul; so that I should almost wonder if you do not judge a diverting lie to be a very innocent thing. After your first marriage, being not used to nor fond of reading, and not spending many hours in private prayer, time grew heavy on your hands; especially as you could not bear the cross of being a regular traveling preacher: so you betook yourself to farming and other country employments, and grew more and more dead to God; especially when you began to keep company (whether by necessity or choice) with the men 'whose talk is of bullocks,' who have little to do either with religion or reason, and have but just wit enough to smoke, drink, and fisher you.

To Christopher Hopper Date: BRISTOL, October 8, 1755 MY DEAR BROTHER, There is something of an openness and frankness in your temper which I love; but that very same temper will sometimes expose you to inconveniences, unless you always have an eye to God, that He may give you steadiness and resolution. O keep your heart with all diligence, and do not take one step without first consulting your best friend. You have one business on earth to save souls. Give yourself wholly to this. Fulfill the work of a preacher and of an Assistant as you never did before. Be another Thomas Walsh. Pursue the whole of scriptural Christianity. Stand Upon the edge of this world, ready to take wing; having your feet on the earth, eyes and heart in heaven. -I am Your affectionate friend and brother.

I say permit, because we ourselves have hitherto viewed it in no other light. This we are clearly satisfied we may do: that we may do more we are not satisfied. It is not clear to us that presbyters so circumstanced as we are may appoint or ordain others, but it is that we may direct as well as suffer them to do what we conceive they are moved to by the Holy Ghost. It is true that in ordinary cases both an inward and an outward call are requisite. But we apprehend there is something far from ordinary in the present case. And upon the calmer view of things we think they who are only called of God and not of man have more right to preach than they who are only called of man and not of God. Now, that many of the clergy, though called of man, are not called of God to preach His gospel is undeniable, (1) because they themselves utterly disclaim, nay, and ridicule, the inward call; (2) because they do not know what the gospel is, of consequence they do not and cannot preach it.

Those among ourselves who have been in doubt whether they ought so to beware of these false prophets as not to hear them at all are not men of a 'forward uncharitable zeal' but of a calm, loving, temperate spirit. They are perfectly easy as to their own call to preach; but they are troubled for those poor uncaged, blind guides. And they are sometimes afraid that the countenancing these is a dead weight even on those clergymen who are ready called of God. 'Why else,' say they, 'does not God bless their labors Why do they still stretch forth their hands in vain 'We know Mr. Piers, Perone, Manning, and several regular clergymen who do preach the genuine gospel, but to no effect at all. There is one exception in England Mr. Walker at Truro. We do not know one more who has converted one soul in his own parish. If it be said, 'Has not Mr. Grimshaw and Mr. Baddeley John Baddeley, Rector of Hayfield in Derbyshire, was converted in 1748 and 'preaches the pure gospel of Jesus Christ.' He was 'a sort of second Grimshaw.' He formed. Societies, and appointed laymen to assist him. Wesley visited him in April 1755; and after the Leeds Conference, Baddeley wrote him an affectionate letter about separation from the Church of England. See Journal, iv. 110-11, v. 109; Arminian Mag. 1779 p. 319; Tyerman's Wesley, ii. 195. For William Grimshaw, see letter of Nov. 2, 1748. No, not one, till they were irregular till both the one and the other formed irregular Societies and took in laymen to assist them. Can there be a stronger proof that God is pleased with irregular even more than with regular preaching 'But might not the Methodists in general serve the interests of Christ better as witnesses and examples of a living faith by returning to a closer union with the Church than by separating still farther' We have no design at present of separating father (if we have yet separated at all). Neither dare we return to a closer union, if that means either prohibiting lay preachers or ceasing to watch over each other in love, and regularly meeting for that purpose.

4. How far that command of our Lord, 'Beware of false prophet,' obliges me to refrain from hearing such who put darkness for light and light for darkness. I am still in doubt whether quietly attending them while they do this be not in effect the bidding them God-speed, the strengthening their hands in evil, and encouraging others to hear them till they fall into hell together. I am still desirous of knowing in what particular manner you think the present work of God could be carried on without the assistance of lay preachers. See letter of Sept. 24. This I will fairly weigh, and give you my thoughts upon it. Some little things occurred to me in reading your Sermons The volume of sermons published two years befog, entitled The Christian which I had a desire to communicate to you. In the great points I cannot observe any difference between us. We both contend for the inward kingdom, the mind that was in Christ Jesus, the image of God to be new stamped upon the heart. I am sometimes much discouraged at finding so little of this in myself. Assist, both with your advice and prayers, dear sir, Your very affectionate brother and servant. All but the last passage of this I had wrote three weeks ago. But the dangerous illness of my wife prevented my finishing it sooner.

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

'From Adam's desire turned toward the world the earth got a power of giving forth an evil tree. It was his will which opened a passage for the evil hid in the earth' (I know not how it came there before Adam fell) 'to bring forth a tree in its own likeness. No sooner was it brought forth than God assured him that death was hid in it: a plain proof that this tree was not from God, but from a power in the earth, which could not show itself till Adam desired to taste something which was not paradisiacal.' This is the marvelous in the highest degree, and affords many questions not very easy to be answered. But, waiving all these, can anything be more flatly contradictory to the Mosaic account We read there: 'The Lord God formed man. And the Lord planted a garden. And out of the ground made the Lord God every tree to grow that is pleasant to the sight and good for food; the tree of life also, and the tree of knowledge of good and evil.' (Gen. if. 7-9.) Is it not here plainly taught that this tree was from God that not the desire of Adam but the Lord God made this tree to grow as well as the tree of life And when was it that God gave him that solemn warning, 'In the day that thou eatest thereof thou shalt surely die' (verse 17) Not as soon as that tree was brought forth, but when Adam was put into the garden. 'At first all the natural properties of man's creaturely life were hid in God, just as the natural qualities of darkness are hid till glorified by the light' (Spirit of Love, Part II. p. 181). Nay, were they not sufficiently hid by the heavenly man Need they be hid over and over 'But when man fell, all these properties broke forth, just as the darkness when it has lost the light must show forth its own coldness, horror, and other uncomfortable qualities.' Exemplum placet! But are either coldness or horror natural qualities of darkness If so, they must be inseparable from it. But who will affirm this

(1) 'The just Lord is in the midst of you' (Zeph. iii. 5). 'Justice and judgment are the habitation of Thy throne' (Ps. lxxxix. 14). 'Wilt thou condemn him that is most just' (Job xxxiv. 17). 'He is excellent in power, and in plenty of justice' (xxxvii. 23). 'Just and true are Thy ways, O King of saints' (Rev. xv. 3). 'Thou art just in all that is brought upon us' (Neh. ix. 33). 'There is no God beside Me, a just God and a Savior' (Isa. xlv. 21). 'Whom God hath set forth, that He might be just, and the justifier of him that believeth in Jesus' (Rom. iii. 25-6).

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

(3) 'I will punish the world for their evil, and the wicked for their iniquity' (Isa. xiii. xx). 'Behold, the Lord cometh to punish the inhabitants of the earth for their iniquity' (xxvi. 21). 'Is not destruction to the wicked, and a strange Punishment to the workers of iniquity' (Job xxxi. 3). 'I will punish you according to the fruit of your doings' (Jer. xxi. 14). 'I will punish you for all your iniquities' (Amos iii. 2). 'If ye will not hearken unto Me, then I will punish you seven times more for your sins' (Lev. xxvi. 18). 'I will punish all that oppress them' (Jer. xxx. 20). Now, which am I to believe God or man 3. Your miserable philosophy leads you, in the third place, totally to deny the Scripture doctrine of Justification. Indeed, you do not appear to have the least conception of the matter; no, not even to know what the term' justification' means. Accordingly you affirm, 'Salvation, which all divines agree includes both justification and sanctification, is nothing else but to be made like Christ' (Spirit of Prayer, Part I. p. 53). 'Regeneration is the whole of man's salvation' (Part II. p. 37). 'Redemption is nothing else but the life of God in the soul' (Part I. p. 79). 'The one only work of Christ as your Redeemer is to raise into life the smothered spark of heaven in you' (Spirit of Love, Part II. p. 45). 'He is our atonement and reconciliation with God, because by Him we are set again in our first state of holiness' (Part I. p. 10). 'The atonement of the divine wrath or justice' (a mere solecism, on which your whole reasoning for several pages is built) 'and the extinguishing of sin in the creature are only different expressions of the same thing' (Part II. p. 86). Nay, the former is an expression of nothing: it is flat nonsense. 'All that Christ does as an atonement has no other operation but that of renewing the fallen nature of man' . Here are seven peremptory assertions. But till they are fully proved I cannot give up my Bible.

But you grow bolder and bolder, and say: 'The satisfaction of Christ is represented in all our systems of divinity as a satisfaction made to God, and the sufferings and death of Christ as that which could only avail with God to have mercy on man. Nay, what is still worse if possible, the ground and nature and efficacy of this great transaction between God and man is often explained by debtor and creditor; man as having contracted a debt with God which he could not pay, and God as having a right to insist upon the payment of it.' 'There is no wrath in God, no fictitious atonement, no folly of debtor and creditor' . 'What is still worse if possible'! 'Folly of debtor and creditor'! Surely I would not have spoken thus, unless I had been above the Son of God. 'After this manner pray ye, Forgive us our debts as we forgive our debtors' (Matt. vi. 9, 12).' And Jesus said, There was a certain creditor which had two debtors' (Luke vii. 40-2). 'The kingdom of heaven is likened to a king who would take account of his servants. And one was brought unto him who owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and all that he had. The servant fell down, saying, Lord, have patience with me. And his lord was moved with compassion, and forgave him the debt.' Yet afterwards, on his unmercifulness to his fellow servant, he retracted that forgiveness; 'and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall My heavenly Father do unto you also, if ye from your heart forgive not every one his brother their trespasses.' (Matt. xviii. 23-35.)

(1) Christ hath acquired for us a right to eternal life by His satisfaction and merits alone. Neither our repentance nor amendment can be any satisfaction for sin. It is only 'through His blood that we have redemption' (Eph. i. 7). This alone 'cleanseth us from all sin' (I John i. 7). And herein 'was the love of God manifested towards us, that He sent His Son to be the propitiation for our sins' (1 John iv. 9-10). So was the Lord 'our righteousness' (Jer. xxiii. 6); without which we could not have been justified. As man owed his Creator the perfect obedience of his whole life or a punishment proportioned to his transgression, it was impossible he could satisfy Him by a partial and imperfect obedience. Neither could he merit anything from Him to whom he owed all things. There was need, therefore, of a Mediator who could repair the immense wrong he had done to the Divine Majesty, satisfy the Supreme Judge, who had pronounced the sentence of death against the transgressors of His law, suffer in the place of His people, and merit for them pardon, holiness, and glory. Accordingly 'He gave Himself a ransom for all' (1 Tim. ii. 6), and 'by Himself purged our sins ' (Heb. i. 3). 'He loved us, and gave Himself for us, an offering and a sacrifice to God' (Eph. v. 2). So we read, God 'raised Him from the dead; who was delivered for our offences, and raised again for our justification': because our Surety's being discharged by the will and act of the Judge Himself is a full proof that He has paid our whole debt.

(2) Nor is there any more sure way to the imitation of Christ than faith in Christ crucified, in Him 'who suffered for us, leaving us an example,' that we might tread in His steps; who 'died for us, while we were yet enemies,' that we might be 'justified by His blood' (Rom. v. 9). Yet it is true this doctrine finds no place in those who are proud of heart, who love their own reasonings, and have no taste for 'the sincere milk of the Word.' But it is precious to them who feel the weight of their sins, who know they 'are by nature children of wrath,' and at the same time utterly incapable either of paying the debt, of rising from the death of sin, of conquering themselves, the world, and the devil, or of meriting eternal life. (3) The origin and cause of our redemption is the ineffable love of God the Father, who willed to redeem us by the blood of His own Son; the grace of the Son, who freely took our curse upon Him, and imparts His blessing and merits to us; and the Holy Spirit, who communicates the love of the Father and the grace of the Son to our hearts.

When we speak of this and of the satisfaction of Christ, we speak of the inmost mystery of the Christian faith. Therefore all the inventions of men ought now to be kept at the utmost distance; nor can anything certain be established without the express authority of Scripture. And herein is offered first to our consideration the only-begotten Son of God, as the Head of the redeemed, the righteous Servant of God, who by the knowledge of Himself ' shall justify many' (Isa. liii. 10). Him God hath constituted the 'surety of that better covenant' (Heb. vii. 22) the covenant of grace. And how clearly is His execution of this office described in the 53rd chapter of Isaiah! where the Prophet describes Him as 'bearing our griefs,' or sins, 'and carrying our sorrows' (verse 4). 'All we,' says he, 'like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all' (verse 6). All mankind have forsaken God, and placed their own will upon His throne; and so were liable to the highest punishment, when the Mediator voluntarily interposed Himself between them and the just Judge. And the incomprehensible love of God, that He might spare them, 'spared not His own Son.' This is shown in those words: 'The Lord hath laid on Him the iniquity of us all.' It was on this account that 'He was oppressed and afflicted, and brought as a lamb to the slaughter' (verse 7); while God 'made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him' (2 Cor. v. 21). This is expressed in the 9th and 10th verses: 'He had done no violence, nor was any deceit in His mouth. Yet it pleased the Lord to bruise Him' when He 'made His soul an offering for sin.' How exactly do His own words agree with these - 'I am the good shepherd, and I lay down My life for the sheep'! (John x. 14-15.) For them 'was He taken from prison and from judgment, and cut off out of the land of the living' (Isa. liii. 8).

8). How doth God herein 'commend His love towards 'us in' delivering up His own Son to die for us' Yea, God 'was pleased with bruising Him,' when, clothed with our flesh and bearing our sins, He manifested to angels and men His infinite love of divine justice, till, being 'made obedient unto death, even the death of the cross,' He satisfied its utmost demand. It was then God 'was pleased to bruise Him,' when 'He made His soul an offering for sin.' He then appeared before the Judge of all under 'the likeness of sinful flesh, and for sin,' as the Apostle speaks; and therefore God was pleased 'to condemn sin in the flesh' (Rom. viii. 3), to 'bruise Him' who sustained the person of sinners. But this was only the prelude of a glorious victory. Therefore the Prophet adds: 'He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand' (Isa. liii. 10). After repeating (verse 11) the sum of all, 'He shall bear their iniquities,' he subjoins the cause of His reward: 'Because He poured out His soul unto death, and was numbered with the transgressors; for He bore the sin of many, and made intercession for the transgressors' (verse 12). The 5th verse, of which I have not yet spoken, renders this great truth still more evident: 'He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him, and by His stripes we are healed.' He loved His own body less than His mystical body, the Church; and therefore gave the former for the latter, 'to redeem and purchase it with His own blood' by paying Himself as a ransom for it. Hereby 'nailing the handwriting which was against us to His cross, He took it out of the way,' and so became 'our peace.'

(4) From all which it appears that Christ was not only a pattern, but first and principally the surety of the new covenant yea, a sacrifice and a victim for the sins of His people; 'whom God hath set forth to be a propitiation through faith in His blood' (Rom. iii. 25). And that precious sacrifice offered on the cross is the very center and marrow of the gospel. To that one offering whereby our great High-priest 'hath perfected for ever them that are sanctified' (Heb. x. 14) all the ancient sacrifices referred as well as numberless other types and figures. 'All these,' says the Apostle, 'were shadows of things to come; but the body is Christ' (Col. ii. 17). He it was who, 'not by the blood of bulls and goats, but by His own blood, entered into the holiest, having obtained eternal redemption for us' (Heb. ix. 12). In consequence of this we are accepted 'through the offering of the body of Christ once for all' (x. 10). In all the ancient types and figures, 'without shedding of blood there was no remission'; which was intended to show there never could be any without the blood of the great Antitype, without that grand propitiatory sacrifice which (like the figure of it) was to be offered 'without the gate.' Indeed, the whole worship of the Old Testament teaches nothing else but the satisfaction made by the blood of Christ, and our reconciliation with God thereby: hence He is styled 'The Lamb of God that taketh away the sin of the world,' with a view to the paschal lamb and the other lambs that were offered in sacrifice; on which account the inhabitants of heaven likewise 'give glory, and sing a new song, because He hath redeemed' them 'unto God by His blood, out of every tribe, and tongue, and people, and nation' (Rev. v. 9).

(5) To this might be added the numerous figures that occur in the fives of the old patriarchs, prophets, and kings. But it may suffice to add to the preceding only two testimonies more of the manner of our redemption by a proper sacrifice: the one that of St. Paul - 'Christ hath delivered us from the curse of the law, being made a curse for us; as it is written, Cursed is every one that hangeth on a tree' (Gal. iii. 13); the other of St. Peter - 'Who Himself bore our sins in His own body on the tree' (1 Pet. ii. 24). From all this abundantly appears the substitution of the Messiah in the place of His people, thereby atoning for their sins and restoring them to the favor of God. These are the points which are so vehemently opposed by Socinus and his followers, who rob Christ of the principal part of His priestly office, and leave Him only that of interceding for us by prayer; as if any intercession were worthy of Christ which had not His full satisfaction and propitiatory sacrifice for its foundation. Indeed, these cannot be put asunder, as sufficiently appears from the words cited before - 'He bore the sin of many, and made intercession for the transgressors'; where the Holy Ghost closely joins His intercession with His satisfaction made by sacrifice. These and a thousand other solid arguments that might be advanced in proof of this fundamental doctrine overturn all the cavils that flow from corrupt reason, which indeed are weak and thin as a spider's web.

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

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

You add: 'This prayer is met by the divine love, and changed into hymns and songs and thanksgivings' (ibid.). It is so when, 'being justified by faith, we have peace with God through our Lord Jesus Christ.' 'This state of fervor melts away all earthly passions and affections, and leaves no inclination in the soul but to delight in God alone ' (ibid.). It is certain this is the genuine effect of' the love of God shed abroad in the heart'; which expression of St. Paul, I suppose, means the same with 'this state of fervor.' 'Then its prayer changes again, and continually stands in fullness of faith, in purity of love, in absolute resignation to do and be what and how his Beloved pleaseth. This is the last state of the spirit of prayer, and is our highest union with God in this life.' Assuredly it is: fullness of faith, beholding with open face the glory of the Lord; purity of love, free from all mixture of its contrary, yielding the whole heart to God; absolute resignation, excluding every degree of self-will, sacrificing every thought, word, and work to God. But do we change directly from our first love into the highest union with God Surely not. There is an intermediate state between that of 'babes in Christ' and that of fathers. You yourself are very sensible there is, although you here speak as if there were not. You go on: 'People who have long dwelt in this fervor are frighted when coldness seizes upon them' that is, when they lose it, when their love grows cold. And certainly, well they may, if this fervor was to bring them to 'fullness of faith, purity of love, and absolute resignation.' Well they may be affrighted, if that fervor be lost before 'it has done its work.' Indeed, they might be affrighted when it is not lost, if that which follows be true: 'Fervor is good, and ought to be loved; but distress and coldness are better. It brings the soul nearer to God than the fervor did.' (Pages 175-6.) The fervor, you said, brought the soul to 'its highest union with God in this life.' Can coldness do more Can it bring us to an union higher than the highest

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

'All the holy nature, tempers, and Spirit of Christ lie hid as a seed in thy soul' (Spirit of Prayer, Part I. p. 68). But are they active or inactive living and stirring or in a state of insensibility and death 'Thou art poor, and blind, and naked, and miserable, while all the peace and joy of God are within thee' . This is most wonderful of all! Are these within him who is 'dead in sin,' who is a 'stranger to all that is holy and heavenly' If they are, how can he be miserable who has 'all the peace and joy of God within him' Will you say, 'They are in him, but he does not feel them' Nay, then they are not in him. I have peace in me no longer than I feel peace; I feel joy, or I have it not. 'See here the extent of the catholic Church of Christ! It takes in all the world.' So Jews, Mahometans, Deists, heathens are all members of the Church of Christ! Should we not add devils too, seeing these also are to dwell with us in heaven 'Poor sinner, Christ dwelleth in the center, the fund or bottom, of thy soul' . What is this What is either the center, the top, or bottom of a spirit 'When Adam fell, this center of his soul became a prisoner in an earthly animal. But from the moment God spoke Christ into Adam, all the treasures of the divine nature, the light and Spirit of God, came again into man, into the center of his soul.' I cannot find in the Bible when that was, when 'God spoke Christ into Adam.' We come now to the proofs of these strong assertions. And (1) 'No faith could ever begin, unless every man had Christ in him' (Spirit of Love, Part II. p. 34). This proposition needs just as much proof itself as that which it is brought to prove. (2) 'Unless the remains of the perfect love of God were in every man, it would be impossible he should ever love God at all' . Why so Cannot God give His love this moment to one who never loved Him before

(3) 'Unless Christ was hidden in the soul, there could not be the least beginning of man's salvation. For what could begin to desire heaven, unless something of heaven was hid in the soul' What could Why, any soul which had nothing but hell in it before, the moment grace was infused from above. (4) 'The Ten Commandments lay hid in men's souls' (how) 'till called into sensibility by writing them on stone. Just so Christ lies in the soul till awakened by the mediatorial office of the holy Jesus.' This is only assertion still, not proof. But what do you mean by the mediatorial office of Christ And how is Christ 'awakened by the mediatorial office of the holy Jesus' (5) 'The sea cannot be moved by any other wind than that which had its birth from the sea itself' . I think it can. I have seen it 'moved by a wind which had its birth from the' land. (6) 'The musician cannot make his instrument give any other melody than that which lies hid in it as its own inward state' . Did the tune, then, lie hid in the trumpet before the trumpeter blew And was this tune, or another, or all that ever were and will be played on it, the inward state of the trumpet 'No more can the mind have any grief or joy but that which is from itself' . An unhappy comparison! For the instrument can have no melody or sound at all from itself. And most unhappily applied to the operations of God upon the souls of men. For has God no more power over my soul than I have over a musical instrument

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

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

And let not any who live and die in their sins vainly hope to escape His vengeance. 'For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; the Lord knoweth how to reserve the unjust unto the day of judgment to be punished' (2 Pet. if. 4-9). In that day, peculiarly styled 'the day of the Lord,' they 'that sleep in the dust of the earth shall awake; some to everlasting life, and some to everlasting shame and contempt' (Dan. xii. 2). Among the latter will all those be found who are now by their obstinate impenitence 'treasuring up to themselves wrath against the day of wrath and revelation of the righteous judgment of God; who will' then render 'indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil' (Rom. if. 5, 8-9). He hath declared the very sentence which He will then pronounce on all the workers of iniquity: 'Depart, ye cursed, into everlasting fire, prepared for the devil and his angels' (Matt. xxv. 4x). And in that hour it will be executed: being 'cast into outer darkness, where is wailing and gnashing of teeth' (verse 30), they 'will be punished with everlasting destruction from the presence of the Lord, and from the glory of His power' (2 Thess. i. 9). A punishment not only without end, but likewise without intermission. For when once 'they are cast into that furnace of fire,' that 'lake of fire burning with brimstone, the worm,' gnawing their soul, 'dieth not, and the fire,' tormenting their body, 'is not quenched.' So that 'they have no rest day or night; but the smoke of their torment ascendeth up for ever and ever.'

It is a very little thing to excuse a warm expression In his letter of Feb. 25 'P. V.' says: 'I hope sir, that I have not (in the course of my papers) been wanting in respect towards you; willingly, I am sure I have not: you do indeed intimate something concerning a warm expression, which I am entirely ignorant of; so hope you will excuse it.' (if you need any such excuse) while I am convinced of your real goodwill to, sir, Your servant for Christ's sake.

To William Dodd Date: KINGSWOOD, March 12, 1756. REVERAND, SIR, You and I the more easily bear with each other, because we are both of us rapid writers, and therefore more the more liable to mistake. I will thank you for showing me any mistake I am in, being not so tenacious of my opinions now as I was twenty or thirty years ago. Indeed, I am not fond of any opinion as such. I read the Bible with what attention I can, and regulate all my opinions thereby to the best of my understanding. But I am always willing to receive more light; particularly with regard to any less common opinions, because the examining and defending them takes up much time, which I can ill spare from other employments. Whoever, therefore, will give me more fight with regard to Christian Perfection will do me a singular favor. The opinion I have concerning it at present I espouse merely because I think it is scriptural; if, therefore, I am convinced it is not scriptural, I shall willingly relinquish it. 2. I have no particular fondness for the term. It seldom occurs either in my preaching or writings. It h my opponents who thrust it upon me continually, and ask me what I mean by it. So did Bishop Gibson, till by his advice I publicly declared what I did not mean by it and what I did. This I supposed might be best done in the form of a sermon, On Christian Perfection. See Works, vi. 1-19. having a text prefixed wherein that term occurred. But that text is there used only as an occasion or introduction to the subject. I do not build any doctrine thereon, nor undertake critically to explain it.

5. We agree that true 'Christianity implies a destruction of the kingdom of sin and a renewal of the soul in righteousness; which even babes in Christ do in a measure experience, though not in so large a measure as young men and fathers.' But here we divide. I believe even babes in Christ (while they keep themselves) do not commit sin. By sin I mean outward sin; and the word 'commit' I take in its plain, literal meaning. And this I think is fully proved by all the texts cited (sect. 3) from the 6th chapter to the Romans. Nor do I conceive there is any material difference between committing sin and continuing therein. I tell my neighbor here, 'William, you are a child of the devil; for you commit sin: you was drunk yesterday.' 'No, sir,' says the man, 'I do not live or continue in sin' (which Mr. Dodd says is the true meaning of the text), 'I am not drunk continually, but only now and then, once in a fortnight or a month.' Now, sir how shall I deal with this man Shah I tell him he is in the way to heaven or to hell I think he is in the high road to destruction, and that if I tell him otherwise him blood will be upon my head; and all that you say of living, continuing in, serving sin, as different from committing it and of its not reigning, not having domain over him who still frequently commits it, is making so many loop-holes whereby any impenitent sinner may escape from all the terrors of the Lord. I dare not, therefore, give up the plain, literal meaning either of St. Paul's or St. Peter's words. 6. As to those of St. John' (cited sect. 5), I do not think you have proved they are not to be taken literally. In every single act of obedience, as well as in a continued coupe of it, p das; and in eiher an act or a course of sin p ata. Therefore, that I may give no countenance to any kind or degree of sin, I still interpret these words by those in the 5th chapel and believe he that is born of God (while he keepeth himself) sinneth not, doth not commit outward sin.

10. The passage of St. Peter (mentioned sect. 12) I still think proves all which I brought it to prove. 'But you allow' (sect. 14) 'that Paul and Barnabas did commit sin; and these were without all controversy fathers in Christ.' That is not without controversy that either Barnabas when he left Paul or Peter when he dissembled at Antioch was at that time a father in Christ in St. John's sense; though by office undoubtedly they were. Their example, therefore, only proves what no one denies - viz. that if a believer keep not himself, he may sin. Would the conclusion there drawn 'be made only by a very weak opponent' You are the man who makes them all, either from these or other premises: for you believe and maintain (1) that all the other Apostles committed sin sometimes; (2) that all the other Christians of the apostolic age sometimes committed sin; (3) that all other Christians in all ages do and will commit sin as long as they live; and (4) that every man must comitt sin, cannot help it, as long as he is in the body. You cannot deny one of these propositions, if you understand your own doctrine. It is you, therefore, who 'cast dust in people's eyes,' if you dissemble your real sentiments. I declare mine with all the plainness I can; that, if I err, I may the sooner be convinced of it. Neither does it appear that St. Paul was 'an aged father in Christ' when he had that thorn in the flesh. I doubt whether he was above thirty years of age, fourteen years before he mentioned it to the Corinthians.' You conclude' (these are your words) 'a Christian is so far perfect as not to commit sin, as to be free from all possibility of sinning. That this is your meaning is evident from your whole discourse.' Not so. The contrary is glaringly evident from that whole discourse to which you before referred, as weR as from many parts of this. I conclude just this much, While he keepeth himself, a Christian doth not commit sin.

11. With regard to fathers in Christ, before you enter on the subject, you say I 'set aside the experience of the best Christians.' I did not tell you so: I say nothing about them. In a sermon of a single sheet (such it is, printed single) I had no room for anything but plain arguments from Scripture. I have somewhat to say, if need should be, from the head of Authority likewise yea, and abundantly more than you seem to apprehend. Sed nunc non erat his locus. 'But now there was no room for them.' 12. I think section 23 very closely and directly concerns the present subject. For if you have sinful thoughts still, then certainly every thought is not brought into captivity to the obedience of Christ. With regard to the 24th, you give one interpretation of those words, Every one that is perfect shall be as his Master; I another. You likewise appeal to the context; so do I. Sed adhuc sub judice lis est. Horace's Ars Poetica, 1. 78: 'But just now the matter is in the judge's hands.' But I must observe, whether one interpretation or the other be true, to assert God can or does so renew His children as to save them from all evil tempers has no more alliance with blasphemy than with adultery. You make a little mistake as to section 26. I do not cite 'is purified' as St. John's words; you say (in sect. 27) 'As He is, so are we,' refers to our being conformed to His patient longsuffering. It may; but it directly refers to our being made perfect in love. You do not answer or attempt to answer either of the arguments whereby I have proved that the cleansing from all unrighteousness does not mean justification only. Hitherto, therefore, the conclusion stands good that it relates chiefly, if not wholly, to sanctification.

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

At present I say, 'Keep your own opinion' ; I mine. I do not desire you to dispute these points. Whether we shall dispute them hereafter is another question; perhaps we may, perhaps we may not. This will depend on a great variety of circumstances particularly on a probability of success; for I am determined never to dispute at all if I have no hopes of convincing my opponent. As to my own judgment, I still believe 'the Episcopal form of Church government to be both scriptural and apostolical': I mean, well agreeing with the practice and writings of the Apostles. But that it is prescribed in Scripture I do not believe. This opinion (which I once heartily espoused) I have been heartily ashamed of ever since I read Dr. Stillingfleet's Irenicon. See letters of July 16, 1755, and April 10, 1761. I think he has unanswerably proved that neither Christ or His Apostles prescribed any particular form of Church government, and that the plea for the divine right of Episcopacy was never heard of in the primitive Church. But were it otherwise, I would still call these 'smaller matters than the love of God and mankind' . And could any man answer these questions, 'Dost thou believe in the Lord Jesus Christ, God over all, blessed for evermore' (which, indeed, no Arian, semi-Arian, or Socinian can do); 'Is God the center of thy soul Art thou more afraid of offending God than of death or hell' (which no wicked man can possibly do, none that is not a real child of God); if, I say, any man could answer these questions in the affirmative, I would gladly give him my hand. This is certainly a principle held by those that are in derision called Methodist, and to whom a Popish priest in Dublin gave the still more unmeaning title of Swaddlers. They all desire to be of a catholic spirit; meaning thereby, not an indifference to all opinions, not an indifference as to modes of worship: this they know to be quite another thing. 'Love, they judge, alone gives a rifle to this character. Catholic love k a catholic spirit.'

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

Now, gentlemen, can you say, between God and your own souls, that these verses deserve the treatment you have given them I think you cannot. You are men of more understanding. You know they are not contemptible. If any of you will strike a real blot, if you will point out even in public (though that is not the most obliging way) anything justly reprovable in our writings, probably we shall acknowledge and correct what is amiss at least, we shall not blame you. But every impartial man must blame that method of proceeding which neither consists with justice nor humanity. Perhaps you may say you have been provoked. By whom 'By Mr. Romaine.' I answer, I am not Mr. Romaine William Romaine (1714-95) was appointed lecturer at St. Dunstan's-in-the-West in 1749, assistant morning preacher at St. George', Hanover Square, 1750-6, Curate of St Olave's, Southwark, 1756-9; Rector of St. Anne's Blackfriars, 1766-95. He was a frequent visitor at Benjamin Ingham's and one of the leading Calvinistic clergy of his time.; neither am I accountable for his behavior. And what equity is this One man has offended you: therefore you fall upon another. Will it excuse you to say, 'But he is called by the same name' especially when neither is this his own name, but a term of derision. Gentlemen, do to others as you would have them do to you: then you will no more injure one who never offended you (unless this offend you, that he does ready believe Jesus Christ to be God over all, blessed for ever); then you will not return hatred for goodwill, even to so insignificant a person as

To James Hervey Date: October 15, 1756. In the First Dialogue there are several just and strong observations, which may be of use to every serious reader. In the Second, is not the description often too labored, the language too stiff and affected Yet the reflections on the creation, in the thirty-first and following pages, make abundant amends for this. (I cite the pages according to the Dublin edition, having wrote the rough draught of what follows in Ireland.) Is justification more or less than God's pardoning and accepting a sinner through the merits of Christ That God herein 'reckons the righteousness and obedience which Christ performed as our own' I allow; if by that ambiguous expression you mean only, as you here explain it yourself, 'They are as effectual for obtaining our salvation as if they were our own personal qualifications' . 'We are not solicitous as to any particular set of phrases. Only let men be humbled, as repenting criminals at Christ's feet, let them rely as devoted pensioners on His merits, and they are undoubtedly in the way to a blissful immortality' . Then, for Christ's sake, and for the sake of the immortal souls which He has purchased with His blood, do not dispute for that particular phrase 'the imputed righteousness of Christ.' It is not scriptural; it is not necessary. Men who scruple to use, men who never heard, the expression, may yet 'be humbled, as repenting criminals at His feet, and rely as devoted pensioners on His merits.' But it has done immense hurt. I have had abundant proof that the frequent use of this unnecessary phrase, instead of 'furthering men's progress in vital holiness,' has made them satisfied without any holiness at all yea, and encouraged them to work all uncleanness with greediness.

'To ascribe pardon to Christ's passive, eternal life to His active, righteousness, is fanciful rather than judicious. His universal obedience from His birth to His death is the one foundation of my hope.' This is unquestionably right. But if it be, there is no manner of need to make the imputation of His active righteousness a separate and labored head of discourse. Oh that you had been content with this plain scriptural account, and spared some of the dialogues and letters that follow! The Third and Fourth Dialogues contain an admirable illustration and confirmation of the great doctrine of Christ's satisfaction. Yet even here I observe a few passages which are liable to some exception: - 'Satisfaction was made to the divine law' . I do not remember any such expression in Scripture. This way of speaking of the law, as a person injured and to be satisfied, seems hardly defensible. 'The death of Christ procured the pardon and acceptance of believers even before He came in the flesh' . Yea, and ever since. In this we all agree. And why should we contend for anything more 'All the benefits of the new covenant are the purchase of His blood' . Surely they are. And after this has been fully proved, where is the need, where is the use, of contending so strenuously for the imputation of His righteousness as is done in the Fifth and Sixth Dialogues 'If He was our substitute as to penal sufferings, why not as to justifying obedience' . The former is expressly asserted in Scripture; the latter is not expressly asserted there. 'As sin and misery have abounded through the first Adam, mercy and grace have much more abounded through the Second: so that none can have any reason to complain' . No, not if the second Adam died for all: otherwise all for whom He did not die have great reason to complain; for they inevitably fall by the first Adam, without any help from the Second. 'The whole world of believers' is an expression which never occurs in Scripture, nor has it any countenance there: the world in the inspired writings being constantly taken either in the universal or in a bad sense; either for the whole of mankind or for that part of them who know not God.

'"In the Lord shah all the house of Israel be justified"' . It ought unquestionably to be rendered 'By or through the Lord': this argument therefore proves nothing. 'Ye are complete in Him.' The words literally rendered are 'Ye are filled with Him'; and the whole passage (as any unprejudiced reader may observe) relates to sanctification, not justification. 'They are accepted for Christ's sake; this is justification through imputed righteousness' . That remains to be proved. Many allow the former who cannot allow the latter. 'The righteousness which justifies us is already wrought out' . A crude, unscriptural expression! 'It was set on foot, carried on, completed.' Oh vain philosophy! The plain truth is, Christ lived and 'tasted death for every man'; and through the merits of His life and death every believer is justified. 'Whoever perverts so glorious a doctrine shows he never believed' . Not so. They who 'turn back as a dog to the vomit' had once 'escaped the pollutions of the world by the knowledge of Christ.' 'The goodness of God leadeth to repentance' . This is unquestionably true; but the nice, metaphysical doctrine of Imputed Righteousness leads not to repentance but to licentiousness. 'The believer cannot but add to his faith works of righteousness' . During his first love this is often true; but it is not true afterwards, as we know and feel by melancholy experience. 'We no longer obey in order to lay the foundation of our final acceptance' . No; that foundation is already laid in the merits of Christ. Yet we obey in order to our final acceptance through His merits; and in this sense by obeying we 'lay a good foundation that we may attain eternal life.' '"We establish the law"; we provide for its honor by the perfect obedience of Christ' . Can you possibly think St. Paul meant this that such a thought ever entered into his mind The plain meaning is, We establish both the true sense and the effectual practice of it; we provide for its being both understood and practiced in its full extent.

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

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

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

'There is not a just man upon earth that sinneth not.' Solomon might truly say so before Christ came. And St. John might, after He ca, me, say as truly, 'Whosoever is born of God sinneth not' . But 'in many things we offend all.' That St. James does not speak this of himself or of real Christians will clearly appear to all who impartially consider the context. The Ninth Dialogue proves excellently well that we cannot be justified by our works. But have you thoroughly considered the words which occur in the 270th page 'O children of Adam, you are no longer obliged to love God with all your strength, nor your neighbor as yourselves. Once, indeed, I insisted on absolute purity of heart; now I can dispense with some degrees of evil desire. Since Christ has fulfilled the law for you, you need not fulfill it. I will connive at, yea accommodate my demands to, your weakness.' I agree with you that 'this doctrine makes the Holy One of God a minister of sin.' And is it not your own Is not this the very doctrine which you espouse throughout your book I cannot but except to several passages also in the Tenth Dialogue. I ask, first, 'Does the righteousness of God ever mean,' as you affirm, 'the merits of Christ' I believe not once in all the Scripture. It often means, and particularly in the Epistle to the Romans, God's method of justifying sinners. When, therefore, you say, 'The righteousness of God means such a righteousness as may justly challenge His acceptance' , I cannot allow it at all; and this capital mistake must needs lead you into many others. But I follow you step by step. 'In order to entitle us to a reward, there must be an imputation of righteousness' (ibid.). There must be an interest in Christ, and then 'every man shall receive his own reward according to his own labor.'

'A rebel may be forgiven without being restored to the dignity of a son' . A rebel against an earthly king may, but not a rebel against God. In the very same moment that God forgives we are the sons of God. Therefore this is an idle dispute. For pardon and acceptance, though they may be distinguished, cannot be divided. The words of Job which you cite are wide of the question. Those of Solomon prove no more than this (and who denies it), that justification implies both pardon and acceptance. 'Grace reigneth through righteousness unto eternal life' that is, the free love of God brings us through justification and sanctification to glory. 'That they may receive forgiveness, and a lot among the sanctified' (ibid.) that is, that they may receive pardon, holiness, heaven. 'Is not the satisfaction made by the death of Christ sufficient to obtain both our full pardon and final happiness' (Ibid.) Unquestionably it is, and neither of the texts you cite proves the contrary. 'If it was requisite for Christ to be baptized, much more to fulfill the moral law' . I cannot prove that either one or the other was requisite in order to His purchasing redemption for us. 'By Christ's sufferings alone the law was not satisfied' . Yes, it was; for it required only the alternative, Obey or die. It required no man to obey and die too. If any man had perfectly obeyed, He would not have died. 'Where the Scripture ascribes the whole of our salvation to the death of Christ a part of His humiliation is put for the whole' (ibid.). I cannot allow this without some proof. 'He was obedient unto death' is no proof at all, as it does not necessarily imply any more than that He died in obedience to the Father. In some texts there is a necessity of taking a part for the whole; but in these there is no such necessity. 'Christ undertook to do everything necessary for our redemption' namely, in a covenant made with the Father. It is sure He did everything necessary; but how does it appear that He undertook this before the foundation of the world, and that by a positive covenant between Him and the Father

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

'Both the branches of the law, the preceptive and the penal, in the case of guilt contracted must be satisfied' . Not so. 'Christ by His death alone' (so our Church teaches) 'fully satisfied for the sins of the whole world.' The same great truth is manifestly taught in the Thirty-first Article. Is it therefore fair, is it honest, for any one to plead the Articles of our Church in defense of Absolute Predestination, seeing the Seventeenth Article barely defines the term without either affirming or denying the thing, whereas the Thirty-first totally overthrows and razes it from the foundation 'Believers who are notorious transgressors in themselves have a sinless obedience in Christ' (ibid.). Oh syren song! Pleasing sound to James Wheatley, Thomas Williams, James Relly! I know not one sentence in the Eleventh Dialogue which is liable to exception; but that grand doctrine of Christianity, Original Sin, is therein proved by irrefragable arguments. The Twelfth likewise is unexceptionable, and contains such an illustration of the wisdom of God in the structure of the human body as I believe cannot be paralleled in either ancient or modem writers. The former part of the Thirteenth Dialogue is admirable: to the latter I have some objection. 'Elijah failed in his resignation, and even Moses spake un-advisedly with his lips' (vol. ii. p. 44). It is true; but if you could likewise fix some blot upon venerable Samuel and beloved Daniel, it would prove nothing. For no scripture teaches that the holiness of Christians is to be measured by that of any Jew. 'Do not the best of men frequently feel disorder in their affections Do not they often complain, "When I would do good, evil is present with me"' I believe not. You and I are only able to answer for ourselves. 'Do not they say, "We groan, being burthened with the workings of inbred corruption"' You know this is not the meaning of the text. The whole context shows the cause of that groaning was their longing' to be with Christ.'

'It will endear the blood and intercession of Christ' . Nay; these can never be so dear to any as to those who experience their full virtue, who are 'filled with the fullness' of God. Nor can any 'feel their continual need' of Christ or 'rely on Him' in the manner which these do. 'The claims of the law are all answered' (Dialogue 14, p. 57). If so, Count Zinzendorf is absolutely in the right: neither God nor man can claim my obedience to it. Is not this Antinomianism without a mask 'Your sins are expiated through the death of Christ, and a righteousness given you by which you have free access to God' . This is not scriptural language. I would simply say, 'By Him we have access to the Father.' There are many other expressions in this Dialogue to which I have the same objection namely (1) that they are unscriptural; (2) that they directly lead to Antinomianism. The First Letter contains some very useful heads of self-examination. In the Second I read, 'There is a righteousness which supplies all that the creature needs. To prove this momentous point is the design of the following sheets.' I have seen such terrible effects of this unscriptural way of speaking, even on those 'who had once clean escaped from the pollutions of the world,' that I cannot but earnestly wish you would speak no otherwise than do the oracles of God. Certainly this mode of expression is not momentous. It is always dangerous, often fatal. 'Where sin abounded, grace did much more abound; that as sin had reigned unto death, so might grace,' the free love of God, 'reign through righteousness,' through our justification and sanctification, 'unto eternal life' (Rom. v. 20-1). This is the plain, natural meaning of the words. It does not appear that one word is spoken here about imputed righteousness; neither in the passages cited in the next page from the Common Prayer and the Articles. In the Homily likewise that phrase is not found at all, and the main stress is laid on Christ's shedding His blood. Nor is the phrase (concerning the thing there is no question) found in any part of the Homilies. (Letter 3, P. 93.)

'If the Fathers are not explicit with regard to the imputation of active righteousness, they abound in passages which evince the substitution of Christ in our stead passages which disclaim all dependence on any duties of our own and fix our hopes wholly on the merits of our Savor. When this is the case, I am very little solicitous about any particular forms of expression' O lay aside, then, those questionable, dangerous forms, and keep closely to the scriptural! 'The authority of our Church and of those eminent divines' (Letter 4, p. 105) does not touch those 'particular forms of expression'; neither do any of the texts which you afterwards cite. As to the doctrine we are agreed. 'The righteousness of God signifies the righteousness which God-Man wrought out' (ibid.). No; it signifies God's method of justifying sinners. 'The victims figured the expiation by Christ's death; the clothing with skins, the imputation of His righteousness' . That does not appear. Did not the one rather figure our justification, the other our sanctification Almost every text quoted in this and the following letter in. support of that particular form of expression is distorted above measure from the plain, obvious meaning which is pointed out by the context. I shall instance in a few, and just set down their true meaning without any farther remarks. To 'show unto man His uprightness,' to convince him of God's justice in so punishing him. 'He shall receive the blessing,' pardon, 'from the Lord, and righteousness,' holiness, 'from the God of his salvation'; the God who saveth him both from the guilt and from the power of sin . I will 'make mention of Thy righteousness only.' Of Thy mercy; so the word frequently means in the Old Testament. So it unquestionably means in that text, 'In' or by 'Thy righteousness shall they be exalted' . 'Sion shall be redeemed with judgment,' after severe punishment, 'and her converts with righteousness,' with the tender mercy of God following that punishment . 'In,' or through, 'the Lord I have righteousness and strength,' justification and sanctification; 'He hath clothed me with the garments of salvation,' saved me from the guilt and power of sin: both of which are again expressed by, 'He hath covered me with the robe of righteousness' .

'My righteousness,' My mercy, 'shall not be abolished' . 'To make reconciliation for iniquity,' to atone for all our sins, 'and to bring in everlasting righteousness,' spotless holiness into our souls. And this righteousness is not human, but divine. It is the gift and the work of God. 'The Lord our Righteousness,' the author both of our justification and sanctification . 'What righteousness shall give us peace at the last day, inherent or imputed' Both. Christ died for us and lives in us, 'that we may have boldness in the day of judgment.' 'That have obtained like precious faith through the righteousness,' the mercy, 'of our Lord.' 'Seek ye the kingdom Of God and His righteousness,' the holiness which springs from God reigning in you. (Letter 5, p, 131.) 'Therein is revealed the righteousness of God,' God's method of justifying sinners . 'We establish the law, as we expect no salvation without a perfect conformity to it namely, by Christ' . Is not this a mere quibble and a quibble which, after all the labored evasions of Witsius Hermann Witsius (1636-1705), Professor at Utrecht and then at Leyden. His principal work, De Oeconomia Foederurn Dei cum Hominibus, 1677, sought unsuccessfully to mediate between the Orthodox and the Federalists. and a thousand more, does totally 'make void the law' But not so does St. Paul teach. According to him, 'without holiness,' personal holiness, 'no man shall see the Lord'; none who is not himself conformed to the law of God here 'shall see the Lord' in glory. This is the grand, palpable objection to that whole scheme. It directly 'makes void the law.' It makes thousands content to live and die 'transgressors of the law,' because Christ fulfilled it 'for them.' Therefore, though I believe He hath lived and died for me, yet I would speak very tenderly and sparingly of the former (and never separately from the latter), even as sparingly as do the Scriptures, for fear of this dreadful consequence. '"The gift of righteousness" must signify a righteousness not their own' . Yes; it signifies the righteousness or holiness which God gives to and works in them.

'"The obedience of one" is Christ's actual performance of the whole law' . So here His passion is fairly left out! Whereas His 'becoming obedient unto death' that is, dying for man is certainly the chief part, if not the whole, which is meant by that expression. '"That the righteousness of the law might be fulfilled" in us that is, by our representative in our nature' (ibid.). Amazing! But this, you say, 'agrees with the tenor of the Apostle's arguing. For he is demonstrating we cannot be justified by our own conformity to the law.' No; not here. He is not speaking here of the cause of our justification, but the fruits of it. Therefore that unnatural sense of his words does not at all 'agree with the tenor of his arguing.' I totally deny the criticism on das and daa, and cannot conceive on what authority it is founded. Oh how deep an aversion to inward holiness does this scheme naturally create! 'The righteousness they attained could not be any personal righteousness' . Certainly it was: it was implanted as well as imputed. 'For "instruction in righteousness," in the righteousness of Christ' . Was there ever such a comment before The plain meaning is, 'for training up in holiness' of heart and of life. 'He shall convince the world of righteousness.'; that I am not a sinner, but innocent and holy . "That we might be made the righteousness of God in Him." Not intrinsically, but imputatively.' Both the one and the other. God through Him first accounts and then makes us righteous. Accordingly '"the righteousness which is of God by faith" is both imputed and inherent' . 'My faith fixes on both the meritorious life and atoning death of Christ' . Here we clearly agree. Hold, then, to this, and never talk of the former without the latter. If you do, you cannot say, 'Here we are exposed to no hazard.' Yes, you are to an exceeding great one, even the hazard of living and dying without holiness. And then we are lost for ever. The Sixth Letter contains an admirable account of the earth and atmosphere, and comprises abundance of sense in a narrow compass, expressed in beautiful language.

Gems have 'a seat on the virtuous fair one's breast' . I cannot reconcile this with St. Paul. He says, 'Not with pearls'; by a parity of reason, not with diamonds. But in all things I perceive you are too favorable, both to 'the desire of the flesh and the desire of the eye.' You are a gentle casuist as to every self-indulgence which a plentiful fortune can furnish. 'Our Savior's obedience' . Oh say, with the good old Puritans, 'Our Savior's death or merits' I We swarm with Antinomians on every side. Why are you at such pains to increase their number 'My mouth shall show forth Thy righteousness and Thy salvation'; Thy mercy, which brings my salvation . The Eighth Letter is an excellent description of the supreme greatness of Christ. I do not observe one sentence in it which I cannot cheerfully subscribe to. The Ninth Letter, containing a description of the sea, with various inferences deduced therefrom, is likewise a masterpiece for justness of sentiment as well as beauty of language. But I doubt whether 'mere shrimps' be not too low an expression; and whether you might not as well have said nothing of 'cod, the standing repast of Lent,' or concerning 'the exquisite relish of turbot or the deliciousness of sturgeon.' Are not such observations beneath the dignity of a minister of Christ I have the same doubt concerning what is said of 'delicately flavored tea, finely scented coffee, the friendly bowl, the pyramid of Italian figs, and the pastacia nut of Aleppo' . Beside that, the mentioning these in such a manner is a strong encouragement of luxury and sensuality. And does the world need this The English in particular! Si non insaniunt satis sua sponte, insriga. Terence's Andria, IV. ii. 9: 'If they do not rave enough of their own accord, stir them up.' 'Those treasures which spring from the imputation of Christ's righteousness' (Letter 10, p. 271). Not a word of His atoning blood! Why do so many men love to speak of His righteousness rather than His atonement I fear because it affords a fairer excuse for their own unrighteousness. To cut off this, is it not better to mention both together at least, never to name the former without the latter

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

'Has the law any demand It must go to Him for satisfaction.' Suppose, 'Thou shalt love thy neighbor as thyself'; then I am not obliged to love my neighbor: Christ has satisfied the demand of the law for me. Is not this the very quintessence of Antinomianism 'The righteousness wrought out by Jesus Christ is wrought out for all His people, to be the cause of their justification and the purchase of their salvation. The righteousness is the cause and the purchase.' So the death of Christ is not so much as named! 'For all His people.' But what becomes of all other people They must inevitably perish for ever. The die was cast or ever they were in being. The doctrine to pass them by has Consigned their unborn souls to hell, And damned them from their mother's womb! Poetical Works of J. and C. Wesley (Hymns on God's Everlasting Love), iii. 33. I could sooner be a Turk, a Deist, yea an Atheist, than I could believe this. It is less absurd to deny the very being of God than to make Him an almighty tyrant. 'The whole world and all its seasons are rich with our Creator's goodness. His tender mercies are over all His works.' Are they over the bulk of mankind Where is His goodness to the non-elect How are His tender mercies over them 'His temporal blessings are given to them.' But are they to them blessings at all Are they not all curses Does not God know they are that they will only increase their damnation Does not He design they should And this you call goodness; this is tender mercy! 'May we not discern pregnant proofs of goodness in each individual object' No; on your scheme, not a spark of it, in this world or the next, to the far greater part of the work of His own hands. 'Is God a generous benefactor to the meanest animals, to the lowest reptiles And will He deny my friend what is necessary to his present comfort and his final acceptance' Yea, will He deny it to any soul that He has made Would you deny it to any, if it were in your power But if you loved whom God abhorred, The servant were above his Lord. Ibid. iii. 29.

'The "wedding garment" here means holiness' . 'This is His tender complaint, "They will not come unto Me !"' . Nay, that is not the case; they cannot. He Himself has decreed not to give them that grace without which their coming is impossible. 'The grand end which God proposes in all His favorable dispensations to fallen man is to demonstrate the sovereignty of His grace.' Not so: to impart happiness to His creatures is His grand end herein. Barely to demonstrate His sovereignty is a principle of action fit for the great Turk, not the Most High God. 'God hath pleasure in the prosperity of His servants. He is a boundless ocean of good.' Nay, that ocean is far from boundless, if it wholly passes by nine-tenths of mankind. 'You cannot suppose God would enter into a fresh covenant with a rebel' . I both suppose and know He did. 'God made the new covenant with Christ, and charged Him with the performance of the conditions.' I deny both these assertions, which are the central point wherein Calvinism and Antinomianism meet. '"I have made a covenant with My chosen" ' namely, with 'David My servant.' So God Himself explains it. 'He will wash you in the blood which atones and invest you with the righteousness which justifies' . Why should you thus continually put asunder what God has joined 'God Himself at the last day pronounces them righteous because they are interested in the obedience of the Redeemer' . Rather because they are washed in His blood and renewed by His Spirit.

To Samuel Furly Date: LONDON, SNOWSFIELDS, December 4, 1756. As to yourself, principlis obsta: the first look or thought! Play not with the fire no, not a moment. Then it cannot hurt you. Mr. Drake must determine for himself as to conversing with those gentlemen. If he feels any hurt from it, he must abstain; if not, he may converse with them sparingly that is, if there be but a faint, distant prospect of doing them any good. I have no receipts or proposal; so they may be sent in my next. I have answered about an hundred and forty pages of John Taylor See letter of June 18.; but it has cost me above an hundred and twenty. Sammy, never trifle more! I am Yours affectionately.

To Dorothy Furly Date: LONDON, December 22, 1756. 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.

To Dorothy Furly Date: BIRSTALL, May 18, 1757. The great point is to pick out in Bristol (as in all places such acquaintance as have a deep fear of God, a continual consciousness of His presence, and a strong thirst after His whole image. See letter of June 18. Such I take most of the leaders of bands to be; and such are many of the poor in the Society, but extremely few of the rich or honorable Methodists are of that number. My dear sister, I have been in pain for you on their account. When I talked with You last, you could relish the simplicity of the gospel, you were athirst for all mankind that was in Christ and wanted to walk just as He walked. O let none persuade you, either by example or advice, to make any, the least, deviation from that good way. Make no abatement; do not soften the plain, rough gospel; do not Measure back your steps to earth again. Be not, either inwardly or outwardly, conformed to this world; but be a Christian altogether.

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

But you say, 'Really, before it can be effected, something must be done on your part.' Tell me what, and I will do it without delay, however contrary it may be to my ease or intonation, provided only that it consist with my keeping a conscience void of offence toward God and toward man. It would not consist with this to give up the flock under my care to any other minister till I and they were convinced they would have the same advantages for holiness under him which they now enjoy. But 'paying us visits can serve no other purpose than to bring us under needles difficulties.' I will speak very freely on this head. Can our conversing together serve no other purpose You seem, then, not to have the least conception of your own wanting any such thing! But whether you do or not, I feel I do. I am not in memet torus totus teres atque rotundus. Horace's Satires, II vii. 86: 'In myself completely smooth and rounded.' I want more light, more strength, for my personal walking with God; and I know not but He may give it me through you. And (whether you do or no) I want more light and strength for guiding the flock committed to my charge. May not the Lord send this also by whom He will send and by you as probably as any other It is not improbable He may by you give me clearer light either as to doctrine or discipline. And even hereby how much comfort and profit might redound to thousands of those for whom Christ hath died! which, I apprehend would fully compensate any difficulties that might arise from such conversation.

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

I speak as a fool: bear with me. I am dearly satisfied that you have far more faith, more love, and more of the mind which was in Christ than I have. But have you more gifts for the work of God or more fruit of your labor Has God owned you more I would He had a thousand-fold! I pray God that He may. Have you at present more experience of the wisdom of the world or the devices of Satan or of the manner and method wherein it pleases God to counterwork them in this period of His providence Are you sure God would add nothing to you by me beside what He might add to me by you Perhaps when the time is slipped out of your hands, when I am no more seen, you may wish you had not rejected the assistance of even Your affectionate brother. To a Friend 6 TRURO, September 20, 1757.

With regard to the last and most awful part of divine service, the celebration of the Lord's Supper, although we cannot say that either the unworthiness of the minister or the unholiness of some of the communicants deprives the rest of a blessing from God, yet do they greatly lessen the comfort of receiving But these discouragements are removed from you: you have proof that he who administers fears God; and you have no reason to believe that any of your fellow communicants walk unworthy of their profession. Add to this that the whole service is performed in a decent and solemn manner, is enlivened by hymns suitable to the occasion, and concluded with prayer that comes not out of feigned lips. Surely, then, of all the people in Great Britain, the Methodist would be the most inexcusable, should they let any opportunity slip of attending that worship which has so many advantages, should they prefer any before it, or not continually improve by the advantages they enjoy! What can be pleaded for them, if they do not worship God in spirit and in truth, if they are still outward worshippers only, approaching God with their lips while their hearts are far from Him yea, if, having known Him, they do not daily grow in grace and in the knowledge of our Lord Jesus Christ I am Yours affectionately.

To Samuel Furly Date: KINGSWOOD, October 14, 1757. Your affectionate brother.

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

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

And this you yourself account for extremely well. Sed oportet Palaemonem esse memorem. 'But Palaemon ought to posses a good memory.' Palaemon was the most famous grammarian in Rome and master of Quintillian. 'What a figure would a small number of ministers make in the Church either of England or Scotland who should agree to maintain the plain, obvious sense of their own public standards of doctrine, and insist upon an adherence to that sense as a term of holding communion with them in the sacred institutions! Their situation in the national Church would be very uncomfortable as well as extremely ridiculous. For many enemies would soon be awakened against them, to distress and misrepresent them in various respects.' Thus much as a specimen of your veracity. I object, secondly, that you know not what faith is. You talk about it, and labor and sweat, and at last come to a most lame and impotent conclusion. You say: 'That Christ died for me is a point not easily settled, a point which the Scripture nowhere ascertains' (the very thought, and nearly the words, of Cardinal Bellarmine, in his dispute with our forefathers): 'so far from it, that it affirms the final. perdition of many who have great confidence of their interest in Christ' (this only proves that many fancy they have what they have not, which I suppose nobody will deny); 'yea, and declares that "wide is the gate and broad is the way that leadeth to destruction"' . It is so; but this is nothing to the point the nature of true faith. 'Nature, these men say, begins the work' (I know none of them who say so); 'and then grace helps out the efforts of nature, and persuades a man, though he be not mentioned in Scripture either by name or surname, that Christ died for him' . 'So the Spirit whispers something to the heart of a sinner beside what He publicly speaks in the Scriptures. But will any lover of the Scriptures allow the possibility of this that the Spirit should ever speak a syllable to any man beside what He publicly speaks there' You will presently allow something wonderfully like it. And you suppose yourself to be a 'lover of the Scriptures.'

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

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

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

No wonder, then, that you have it not nay, that you are at the utmost distance both from the love of God and of your neighbor. You cannot love God, because you do not love your neighbor. For he that loves God loves his brother also. But such hatred malevolence, rancor, bitterness as you show to all who do not exactly fall in with your opinion was scarce ever seen in a Jew, an heathen or a popish inquisitor. 'Nay, but you abhor persecution. You would persecute no man.' I should be very loath to trust you. I doubt, were it in your power, you would make more bonfires in Smithfield than Bonner and Gardiner put together. But if not, if you would not pemecute with fire and faggot, Mirum! Ut neque calce lupus quenquam, neque dente petit bos. Horace's Satires, II. i. 55: 'Wondrous indeed! that bulls ne'er strive to bites, Nor wolves with desperate horns engage in fight.' What does this prove Only that you murder in another way. You smite with the tongue, with the poison of asps which is under your lips. A few specimens follow: The popular preachers worship another God' . It can never be allowed that Dr. Doddridge worshipped the same God with Paul' . 'Notice the difference betwixt the God of these preachers and the true God, betwixt their Christ and the Christ preached by the Apostles, betwixt their spirit and the Spirit that influenced the Apostles' . 'I know no sinners more hardened, none greater destroyers of mankind than they' . 'By no small energy of deceit, they darken the revelation of God and change the doctrine of the blessed God into a doctrine of self-dependence.' Strange that you yourself should do the very same thing! averring that 'men am justified by a knowledge of the righteousness of Christ,' not by the bare work which Christ has wrought! You put me in mind of an old usurer who vehemently thanked a minister that had preached a severe sermon against usury; and bring asked, 'Why do you talk thus' replied, 'I wish them were no usurer in London beside myself'! Sir, do not you wish there was no miniser in Great Britain who taught this doctrine beside yourself

'That any who has learnt his religion from the New Testament should mistake their doctrine for the Christian is astonishing' . Theirs or yours for it happens to be one and the same with regard to the present point. 'By many deceits they change the truth of God into a lie' (ibid.). If they do, so do you. Indeed, you heavily complain of the imputation. You say: 'It is both astonishing and provoking that, after all, men will say there is no difference between their scheme and yours.' And yet, after all, so it is: truth is great, and will prevail. In the leading point, that of justification, both you and they teach, 'Men are justified by a knowledge of the righteousness of Christ.' Only they think it is a divine, supernatural, experimental knowledge, wrought in the inmost soul; and you think it is a barn historical knowledge, of the same kind with that which the devils have. One specimen more of your unparalleled charity, which in any but yourself would be astonishing: 'If any one chooses to go to hell by a devout path, let him study any one of those four famous treatises: Mr. Guthrie's Trial of a Saving Interest in Christ; Mr. Marshall's Gospel Mystery of Sanctification Walter Marshall, Vicar of Humley; elected 1662, became Non-conformist minister at Gosport, and died in 1690. The Gospel Mystery was published in 1692.; Mr. Boston's Human Nature in its Fourfold State; or Dr. Doddridge's Rise and Progress of Religion in the Soul. If any profane person who desires to be converted enter into the spirit of those books, he thereby becomes twofold more a child of hell than he was before.' Such is the doctrine, such is the spirit, of Palaemon! condemning the whole generation of God's children; sending all his opponents to hell at once; casting arrows, firebrands, death on every side! But I stop. God be merciful to thee a sinner; and show thee compassion though thou hast none for thy fellow servants! Otherwise it will be more tolerable, I will not say for Seneca or Epictetus, but for Nero or Domitian, in the day of judgment than for thee!

To Mrs. Ryan Date: NEWBURY, November 8, 1757. MY DEAR SISTER, In the hurry of business I had not time to write down what you desired the rules of our family. So I snatch a few minutes to do it now, and the more cheerfully because I know you will observe them. 1. The family rises, part at four, part at half an hour after. 2. They breakfast at seven, dine at twelve, and sup at six. 3. They spend the hour from five to six in the evening (after a little joint prayer) in private. 4. They pray together at nine, and then retire to their chambers; so that all are in bed before ten. 5. They observe all Fridays in the year as days of fasting or abstinence. You in particular I advise, Suffer no impertinent visitant, no unprofitable conversation, in the house. It is a city set upon an hill; and all that is in it should be 'holiness to the Lord.' On what a pinnacle do you stand! You are placed in the eye of all the world, friends and enemies. You have no experience of these things, no knowledge of the people, no advantages of education, not large natural abilities, and are but a novice, as it were, in the ways of God! It requires all the omnipotent love of God to preserve you in your present station. Stand fast in the Lord and in the power of His might! Show that nothing is too hard for Him. Take to thee the whole armor of God, and do and suffer all things through Christ strengthening thee. If you continue teachable and advisable, I know nothing that shaft be able to hurt you. Your affectionate brother.

To Micaiah Towgood Date: BRISTOL, January 10, 1758. SIR, If you fairly represent Mr. White's arguments, they are liable to much exception. But whether they are or no, your answers to them are far from unexceptionable. To the manner of the whole I object, you are not serious; you do not write as did those excellent men, Mr. Baxter, Mr. Howe, Dr. Calamy, who seem always to speak, not laughing, but weeping. To the matter I object, that if your argument hold as it is proposed in your very title-page, if 'a dissent from our Church be the genuine consequence of the allegiance due to Christ,' then all who do not dissent have renounced that allegiance and are in a state of damnation! I have not leisure to consider all that you advance in proof of this severe sentence. I can only at present examine your main argument, which indeed contains the strength of your cause. 'My separation from the Church of England,' you say, 'is a debt I owe to God, and an act of allegiance due to Christ, the only Lawgiver in the Church' . Again: 'The controversy turns upon one single point Has the Church power to decree rites and ceremonies If it has this power, then all the objections of the Dissenters about kneeling at the Lord's Supper and the like are impertinent; if it has no power at all of this kind yea, if Christ, the great Lawgiver and King of the Church, hath expressly commanded that no power of this kind shall ever be claimed or ever be yielded by any of His followers, then the Dissenters will have honor before God for protesting against such usurpation.' I join issue on this single point: 'If Christ hath expressly commanded that no power of this kind shall ever be claimed or ever yielded by any of His followers,' then are all who yield it, all Churchmen, in a state of damnation, as much as those who 'deny the Lord that bought them.' But if Christ hath not expressly commanded this, we may go to church and yet not go to hell.

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

You attempt to prove it by the following words: '"One is your Master" and Lawgiver, "even Christ; and all ye are brethren" (Matt. xxiii. 8-9), all Christians, having no dominion over one another.' True, no such dominion as their Rabbis claimed; but in all things indifferent, Christian magistrates have dominion. As to your inserting 'and Lawgiver' in the preceding clause, you have no authority from the text; for it is not plain that our Lord is here speaking of Himself in that capacity. dsa, the word here rendered 'Master,' you well know conveys no such idea. It should rather have been translated 'Teacher.' And, indeed, the whole text primarily relates to doctrines. But you cite another text: 'The princes of the Gentiles exercise dominion over them; but it shall not be so among you' (Matt. xx. 25). Very good; that is, Christian pastors shall not exercise such dominion over their flock as heathen princes do over their subjects. Most sure; but, without any violation of this, they may appoint how things shall 'be done decently and in order.' 'But Christ is the sole Lawgiver, Judge, and Sovereign in His Church' . He is the sole sovereign Judge and Lawgiver. But it does not follow (what you continually infer) that there are no subordinate judges therein; nor that there are none who have power to make regulations therein in subordination to Him. King George is sovereign judge and lawgiver in these realms. But are there no subordinate judges Nay, are there not many who have power to make rules or laws in their own little communities And how does this 'invade his authority and throne' Not at all, unless they contradict the laws of his kingdom.

'However, He alone has authority to fix the terms of communion for His followers, or Church' (ibid.). 'And the terms He has fixed no men on earth have authority to set aside or alter.' This I allow (although it is another question), none has authority to exclude from the Church of Christ those who comply with the terms which Christ has fixed. But not to admit into the society called the Church of England or not to administer the Lord's Supper to them is not the same thing with 'excluding men from the Church of Christ'; unless this society be the whole Church of Christ, which neither you nor I will affirm. This society, therefore, may scruple to receive those as members who do not observe her rules in things indifferent, without pretending 'to set aside or alter the terms which Christ has fixed' for admission into the Christian Church; and yet without 'lording it over God's heritage or usurping Christ's throne.' Nor does all 'the allegiance we owe Him' at all hinder our 'obeying them that have the rule over us' in things of a purely indifferent nature. Rather our allegiance to Him requires our obedience to them. In being 'their servants,' thus far we are 'Christ's servants.' We obey His general command by obeying our governors in particular instances. Hitherto you have produced no express command of Christ to the contrary. Nor do you attempt to show any such, but strike off from the question for the twelve or fourteen pages following. But after these you say, 'The subjects of Christ are expressly commanded to receive nothing as parts of religion which are only "commandments of men" (Matt. xv. 9)' . We grant it; but this is no command at all not to 'obey those who have the rule over us.' And we must obey them in things indifferent, or not at all. For in things which God hath forbidden, should such be enjoined, we dare not obey. Nor need they enjoin what God hath commanded.

Another plain command is that mentioned but now: 'Submit yourselves to every ordinance of man for the Lord's sake.' And this we shall think ourselves hereby fully authorized to do, in things of a religious as well as a civil nature, till you can produce plain, explicit proof from Scripture that we must submit in the latter but not in the former. We cannot find any such distinction in the Bible; and till we find it there, we cannot receive it, but must believe our allegiance to Christ requires submission to our governors in all things indifferent. This I speak even on supposition that the things in question were enjoined merely by the King and Parliament. If they were, what then Then I would submit to them 'for the Lord's sake.' So that in all your parade, either with regard to King George or Queen Anne, there may be wit but no wisdom, no force, no argument, till you can support this distinction from plain testimony of Scripture. Till this is done, it can never be proved that 'a dissent from the Church of England (whether it can be justified from other topics or no) is the genuine and just consequence of the allegiance which is due to Christ as the only Lawgiver in the Church.' As you proposed to 'bring the controversy to this short and plain issue, to let it turn on this single point,' I have done so, I have spoken to this alone; although I could have said something on many other points which you have advanced as points of the utmost certainty, although they are far more easily affirmed than proved. But I waive them for the present: hoping this may suffice to show any fair and candid inquirer that it is very possible to be united to Christ and to the Church of England at the same time; that we need not separate from the Church in order to preserve our allegiance to Christ, but may be firm members thereof, and yet ' have a conscience void of offense toward God and toward man.' I am, sir, Your very humble servant.

To Samuel Furly LONDON, February 17, 1759. I take John Pearse One of the early preachers. See Tyerman's Wesley ii. 127. to be an honest man. As soon as he sees the truth he will preach it. Dolly Furly was considerably better in health before I came from Bristol. And she was all athirst for God. I think her soul prospers more and more. I will desire Mr. Gilbert Nicholas Gilbert became an itinerant in 1744, and died in 1763. See Journal, v. 10 n; and for the Christian Library, letter of Aug. 14, 1748, to Ebenezer Blackwell. to see whether the four volumes of the Library which you mention can be spared. And if they can, if they are not necessary for the making up of sets, they will be sent with the last Journal and the Pilgrim's Progress. It is very possible the day of grace may be at end before the day of life is. But I believe this is very rarely the case. I have narrowly observed, and have found but one indisputable instance in thirty years. Nancy Probably his young wife. must give me credit for her letter a little longer, for I am at present much straitened for time. March 1 I hope to be at Mr. Berridge's, whence I must strike off for Colchester; so that you will not see me this spring, unless you come to Everton. I am, dear Sammy, Yours affectionately.

To Miss LONDON, February 21, 1759. Probably, Miss , this may be the last trouble of the kind which you will receive from me. Therefore you may forgive me this, and the rather when you consider my motives to it. You know I can have no temporal view; I can have none but a faint, distant hope (because with God all things are possible) of doing some service to one whom I love. And this may answer the question which you might naturally ask, 'What would you have! What do you want with me!' I want you, not to be a convert to my opinions, but to be a member of Christ, a child of God, and an heir of His kingdom. Be anything as to outward profession, so you are lowly in heart, so you resist and conquer every motion of pride, and have that mind in you which was also in Christ Jesus. Be what you please besides; only be meek and gentle, and in patience possess your soul: so that one may truly say to you, Calm thou ever art within, All unruffled all serene. Hear what preacher you will; but hear the voice of God, and beware of prejudice and every unkind temper: beware of foolish and hurtful desires, or they will pierce you through with many sorrows. In one word, be anything but a trifler, a trifler with God and your own soul. It was not for this that God gave you A mind superior to the vulgar herd. No, Miss , no! but that you might employ all your talents to the glory of Him that gave them. O do not grieve the Holy Spirit of God! Is He not still striving with you! striving to make you not almost but altogether a Christian! Indeed, you must be all or nothing a saint or a devil, eminent in sin or holiness! The good Lord deliver you from every snare, and guide your feet in the way of peace! How great a pleasure would this give to all your real friends, and in particular to Your affectionate servant for Christ's sake.

To the Countess of Huntingdon Editor's Introductory Notes: 1759 5 NORWICH, March 10, 1759. TO THE RIGHT HON. THE COUNTESS OF HUNTINGDON. The agreeable hour which I spent with your Ladyship the last week recalled to my mind the former times, and gave me much matter of thankfulness to the Giver of every good gift. I have found great satisfaction in conversing with those instruments whom God has lately raised up. But still, there is I know not what in them whom we have known from the beginning, and who have borne the burthen and heat of the day, which we do not find in those who have risen up since, though they are upright of heart. Perhaps, too, those who have but lately come into the harvest are led to think and speak more largely of justification and the other first principles of the doctrine of Christ; and it may be proper for them so to do. Yet we find a thirst after something farther. We want to sink deeper and rise higher in the knowledge of God our Saviour. We want all helps for walking closely with Him whom we have received, that we may the more speedily come to the measure of the stature of the fullness of Christ. Mr. Berridge Wesley stayed at Everton with John Berridge on March 1 and 2. appears to be one of the most simple as well as most sensible men of all whom it has pleased God to employ in reviving primitive Christianity. I designed to have spent but one night with him; but Mr. Gilbert's See letter of Feb. 17. mistake (who sent him word I would be at Everton on Friday) obliged me to stay there another day, or multitudes of people would have been disappointed. They come now twelve or fourteen miles to hear him; and very few come in vain. His word is with power; he speaks as plain and home as John Nelson, but with all the propriety of Mr. Romaine and tenderness of Mr. Hervey.

To Sir James Lowther, afterwards Earl of Lonsdale Editor's Introductory Notes: 1759 Date: LONDON, May 16, 1759. It seems worldly prudence either pursues worldly ends riches, honour, ease, or pleasure; or pursues Christian ends on worldly maxims or by worldly means. The grand maxims which obtain in the world are, The more power, the more money, the more learning, and the more reputation a man has, the more good he will do. And whenever a Christian, pursuing the noblest ends, forms his behaviour by these maxims, he will infallibly (though perhaps by insensible degrees) decline into worldly prudence. He will use more or less of conformity to the world, if not in sin, yet in doing some things that are good in themselves, yet (all things considered) are not good to him; and perhaps at length using guile or disguise, simulation or dissimulation; either seeming to be what he is not, or not seeming to be what he is. By any of these marks may worldly prudence be discerned from the wisdom which is from above. This Christian prudence pursues Christian maxims, and by Christian means. The ends it pursues are holiness in every kind and in the highest degree, and usefulness in every kind and degree. And herein it proceeds on the following maxims: The help that is done upon earth, God doeth it Himself. It is He that worketh all in all; and that, not by human power; generally He uses weak things to confound the strong; not by men of wealth; most of His choicest instruments may say, 'Silver and gold have I none'; not by learned or wise men after the flesh; no, the foolish things hath God chosen; not by men of reputation, but by the men that were as the filth and offscouring of the world: all which is for this plain reason 'that no flesh may glory in His sight.'

Christian prudence pursues these ends upon these principles, by only Christian means. A truly prudent Christian, while in things purely indifferent he becomes all things to all men, yet wherever duty is concerned, matters the example of all mankind no more than a grain of sand. His word is then, Non me, qui caetera, vincit Impetus; et rapido contrarius evehor orbi.1 He will not, to gain the favour or shun the hate of all, omit the least point of duty. He cannot prevail upon himself on any account or presence to use either simulation or dissimulation. There is no guile in his mouth, no evasion or ambiguity. Having one desire, one design, to glorify God with his body and with his spirit; having only one fear, Lest a motion, or a word, Or thought arise to grieve his Lord; Ovid's Metamorphoses, II. i. 72-3 (trs. by Addison): 'I steer against their notions: nor am I Borne back by all the current of the sky.' having one rule, the Word of God; one guide, even His Spirit, he goes on in childlike simplicity. Continually seeing Him that is invisible, he walks in open day. Looking unto Jesus, and deriving strength from Him, he goes on in His steps, in the work of faith, the labour of love, the patience of hope, till he is called up to be ever with the Lord.

Oh that this were in all points your own character! Surely you desire it above all things. But how shall you attain! Difficulties and hindrances surround you on every side! Can you bear with my plainness! I believe you can. Therefore I will speak without any reserve. I fear you have scarce one friend who has not more or less of the prudence which is not from above. And I doubt you have (in or near your own rank) hardly one example of true Christian prudence! Yet I am persuaded your own heart advises you right, or rather God in your heart. Oh that you may hearken to His voice alone, and let all creatures keep silence before Him! Why should they encumber you with Saul's armour! If you essay to go forth thus, it will be in vain. You have no need of this, neither of his sword or spear; for you trust in the Lord of hosts. O go forth in His strength! and with the stones of the brook you shall overthrow all your enemies. I am, dear sir, Your obedient servant for Christ's sake.

To Dr. Taylor, of Norwich Editor's Introductory Notes: 1759 8 HARTLEPOOL, July 3, 1759. REVEREND SIR, I esteem you as a person of uncommon sense and learning, but your doctrine I cannot esteem; and some time since, I believed it my duty to speak my sentiments at large concerning your doctrine of Original Sin. When Mr. Newton of Liverpool Afterwards the Rev. John Newton of Olney. See letter of April 9, 1765. mentioned this, and asked whether you designed to answer, you said you thought not, 'for it would only be a personal controversy between John Wesley and John Taylor.' How gladly, if I durst, would I accept of this discharge from so unequal contest! for I am throughly sensible, humanly speaking, it is formica contra leonem. 'An ant against a lion,' How gladly, were it indeed no other than a personal controversy! But certainly it is not: it is a controversy de re, if ever there was one in this world; indeed, concerning a thing of the highest importance nay, all the things that concern our eternal peace. It is Christianity or heathenism! for, take away the scriptural doctrine of Redemption or Justification, and that of the New Birth, the beginning of sanctification, or (which amounts to the same) explain them as you do, suitably to your doctrine of Original Sin, and what is Christianity better than heathenism! wherein, save in rectifying some of our notions, has the religion of St. Paul any pre-eminence over that of Socrates or Epictetus! This is, therefore, to my apprehension, the least a personal controversy of any in the world. Your person and mine are out of the question. The point is, Are those things that have been believed for many ages throughout the Christian world real, solid truths, or monkish dreams and vain imaginations! But farther: it is certain, between you and me there need be no personal controversy at all; for we may agree to leave each other's person and character absolutely untouched, while we sum up and answer the several arguments advanced as plainly and closely as we can.

Either I or you mistake the whole of Christianity from the beginning to the end! Either my scheme or yours is as contrary to the scriptural as the Koran is. Is it mine, or yours! Yours has gone through all England and made numerous converts. I attack it from end to end. Let all England judge whether it can be defended or not! Earnestly praying that God may give you and me a right understanding in all things, I am, reverend sir, Your servant for Christ's sake.

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

To Mr. Editor's Introductory Notes: 1759 10 EVERTON, August 6, 1759

To George Merryweather BRENTFORD, January 24, 1760. MY DEAR BROTHER, I received yours with the bill a day or two ago. I wish you would everywhere recommend two books in particular The Christian Pattern and the Primitive Physick.Wesley's An Extract of the Christian's Pattern had been published in 1741, and reprinted in 1744, 1746, and 1759. It was an abridgement of his translation of 1735. The eighth edition of his Primitive Physick was issued in 1759. It is a great pity that any Methodist should be without them. I wonder Brother Mather Alexander Mather was stationed in the York Circuit, which included Yarm. He became one of the moat powerful preachers and judicious leaders of Methodism, and was President of the Conference in 1792. does not write to me. He should not forget his friends. I hope the gentleman with whom I breakfasted at Yarm Probably in July 1759. Mr. Waldy was a landed proprietor in Yarm. See letter of Dec. 28, 1767. has not forsaken you. Even the rich may enter into the kingdom; for with God all things are possible. See that you stir up the gift of God that is in you. What is our Lord's word to you 'Let the dead bury their dead; but follow thou Me!' I am Your affectionate brother.

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

To Dorothy Furly ATHLONE, June 1, 1760. MY DEAR SISTER, I am persuaded it is not a little thing which will make me angry at you. I hope your thinking evil of me would not; for you may have many reasons so to do. Try: perhaps by prayer and a little resolution you may avoid hearing those disputes about holiness. It implies no more than this: If John Jones or any other begins a discourse concerning the errors or sins of absent persons, tell him, 'I beg you would say no more on this head; I dare not, and I will not, hear, unless those persons were present.' If one begins any caution of that kind, stop him, only with mildness and good humour; say, 'I believe you speak out of kindness: but I must not hear; it both distresses and hurts my soul. Therefore, if you really wish my welfare, be silent, or let us call another cause.' Where you see good, you may add, 'I consulted Mr. Wesley on this head, and this was the advice he gave me.' No one ever 'walked in the light as God is in the light' (I mean in the full sense of the expression) till 'the blood of Jesus Christ had cleansed him from all sin.' 'If we are perfectly saved, it is through His blood.' This is the plain meaning of the text; and it may be fulfilled in you before you sleep. God is Sovereign, in sanctifying as well as justifying. He will act when as well as how He pleases; and none can say unto him, What doest Thou When the lungs are ulcerated, cold bathing not only does no hurt, but is the most probable cure. Sammy is a letter in my debt. I do not know but he is providentially called to this kingdom. I have now finished more than half my progress, having gone through two of the four provinces. Who knows whether I shall live to go through the other two It matters not how long we live, but how well. I am, my dear sister, Your affectionate brother.

It is sure, in exposing the Philosophy of Behmen, I use ridicule as well as argument; and yet I trust I have by the grace of God been in some measure 'serious in religion,' not 'half a month 'only, but ever since I was six years old, His father admitted him to the Lord's Table when he was only eight. See Stevenson's Wesley Family, p. 330. which is now about half a century. I do not know that the Pope has condemned him at all, or that he has any reason so to do. My reason is this, and no other: I think he contradicts Scripture, reason, and himself; and that he has seduced many unwary souls from the Bible way of salvation. A strong conviction of this, and a desire to guard others against that dangerous seduction, laid me under a necessity of writing that letter. I was under no other necessity; though I doubt not but Mr. Law heard I was, and very seriously believed it. I very rarely mention his books in public; nor are they in the way of one in an hundred of those whom he terms my people meaning, I suppose, the people called Methodists. I had therefore no temptation, any more than power, to forbid the use of them to the Methodists in general. Whosoever informed Mr. Law of this wanted either sense or honesty. He is so deeply displeased with the Address to the Clergy because it speaks strongly in favour of learning; but still, if this part of it is only 'fit for an old grammarian grown blear-eyed in mending dictionaries,' it will not follow that 'almost all of it is mere empty babble'; for a large part of it much more strongly insists on a single eye and a clean heart. Heathen philosophers may term this 'empty babble'; but let not Christians either account or call it so! I am, sir, Your humble servant.

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

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

Upon the same principle that I still preach and endeavour to assist those who desire to live according to the gospel, about twelve years ago I published proposals for printing 'A Christian Library: Consisting of Extracts from and Abridgements of the Choicest Pieces of Practical Divinity which have been published in the English Tongue.' And I have done what I proposed. Most of the tracts therein contained were written by members of our own Church; but some by writers of other denominations: for I mind not who speaks, but what is spoken. On the same principle, that of doing good to all men, of the ability that God giveth, I published 'Primitive Physick; or an Easy and Natural Method of Curing most Diseases'; and, some years after, a little tract entitled Electricity made Plain and Useful. On the same principle I printed an English, a Latin, a French, and a short Hebrew Grammar, as well as some of the Classics, and a few other tracts, in usum juventutis Christianae. 'For the use of Christian youth.' This premised, I now proceed to the queries: Q. 1. 'Why have you not cleared yourself of those reflections that you stand charged with by a learned author' I have throughly cleared myself in the three letters to that learned author which were published immediately after his tracts. Q. 2. 'Can you constantly charge your people to attend the worship of our Church and not Dissenters' meetings 'I can: this is consistent with all I have written and all I have done for many years. 'But do you not call our Church a mere rope of sand' No: look again into the Plain Account, See letter in Dec. 1748, Sect. l. II, to Vincent Perronet. and you will see (if you care to see) that those words are not spoken of our Church. Q. 6. 'But do you not hold doctrine contrary to hers' No. 'Do you not make a dust about words' No. 'Do you not bewilder the brains of weak people' No. Q. 11. 'Do you not in print own Episcopacy to be jure divino' Not that I remember. Can you tell me where But this I own; I have no objection to it nay, I approve it highly. Q. 16. 'But are you not guilty of canonical disobedience to your Bishop' I think not. Show me wherein.

To Miss March LONDON, December 12, 1760. You may blame yourself, but I will not blame you, for seeking to have your every temper, and thought, and word, and work suitable to the will of God. But I doubt not you seek this by faith, not without it; and you seek it in and through Christ, not without Him. Go on; you shall have all you seek, because God is love. He is showing you the littleness of your understanding and the foolishness of all natural wisdom. Certainly peace and joy in believing are the grand means of holiness; therefore love and value them as such. 'Why is the law of works superseded by the law of love' Because Christ died. 'Why are we not condemned for coming short even of this' Because He lives and intercedes for us. I believe it is impossible not to come short of it, through the unavoidable littleness of our understanding. Yet the blood of the covenant is upon us, and therefore there is no condemnation. I think the extent of the law of love is exactly marked out in the 13th of the First of Corinthians. Let faith fill your heart with love to Him and all mankind; then follow this loving faith to the best of your understanding; meantime crying out continually, 'Jesus is all in all to me.'

To the Editor of the 'London Chronicle' Date: January 2, 1761, SIR, Of all the seats of woe on this side hell few, I suppose, exceed or even equal Newgate. If any region of horror could exceed it a few years ago, Newgate in Bristol did; so great was the filth, the stench, the misery, and wickedness which shocked all who had a spark of humanity left. How was I surprised, then, when I was there a few weeks ago! (1) Every part of it, above stairs and below, even the pit wherein the felons are confined at night, is as clean and sweet as a gentleman's house; it being now a rule that every prisoner wash and clean his apartment throughly twice a week. (2) Here is no fighting or brawling. If any thinks himself ill-used, the cause is immediately referred to the Keeper, who hears the contending parties face to face and decides the affair at once. (3) The usual grounds of quarrelling are removed; for it is very rarely that any one cheats or wrongs another, as being sure, if anything of this kind is discovered, to be committed to a closer confinement. (4) Here is no drunkenness suffered, however advantageous it might be to the Keeper as well as the tapster. (5) Nor any whoredom, the women prisoners being narrowly observed and kept separate from the men; nor is any woman of the town now admitted no, not at any price. (6) All possible care is taken to prevent idleness: those who are willing to work at their callings are provided with tools and materials, partly by the Keeper, who gives them credit at a very moderate profit; partly by the alms occasionally given, which are divided with the utmost prudence and impartiality. Accordingly at this time, among others, a shoemaker, a tailor, a brazier, and a coachmaker are working at their several trades. (7) Only on the Lord's Day they neither work nor play, but dress themselves as clean as they can, to attend the public service in the chapel, at which every person under the roof is present. None is excused unless sick; in which case he is provided gratis both with advice and medicines.

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.

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

'This is demonstrated by the Word of God marking out the people of God, the true Church of Christ, by such characters as cannot agree to the Methodists or any other new-raised sect or community' (ibid.). 'The Old Testament is full of prophecies relating to the Church; and the New Testament makes glorious promises to it, and gives glorious characters of it' . 'Now, all those prophecies, promises, and characters point out a society founded by Christ Himself, and by His commission propagated throughout the world, which should flourish till time should end, ever one, ever holy, ever orthodox; secured against error by the perpetual presence of Christ; ever directed by the Spirit of Truth; having a perpetual succession of pastors and teachers divinely appointed and divinely assisted. But no part of this character is applicable to any new-raised sect, who have no succession from or connexion with that one holy society; therefore no modern sect can be any part of the people of God.'

I answer: It is true 'all these promises, prophecies, and characters point out a society founded by Christ Himself, and by His commission propagated throughout the world, which should flourish till time should end.' And such is the Catholic Church that is, the whole body of men, endued with faith working by love, dispersed over the whole earth, in Europe, Asia, Africa, and America. And this Church is 'ever one.' In all ages and nations it is the one body of Christ. It is 'ever holy'; for no unholy man can possibly be a member of it. It is 'ever orthodox'; so is every holy man in all things necessary to salvation; 'secured against error' in things essential 'by the perpetual presence of Christ; and ever directed by the Spirit of Truth' in the truth that is after godliness. This Church has 'a perpetual succession of pastors and teachers divinely appointed and divinely assisted.' And there has never been wanting in the Reformed Churches such a succession of pastors and teachers, men both divinely appointed and divinely assisted; for they convert sinners to God a work none can do unless God Himself doth appoint them thereto and assist them therein; therefore every part of this character is applicable to them. Their teachers are the proper successors of those who have delivered down through all generations the faith once delivered to the saints; and their members have true spiritual communion with the 'one holy' society of true believers. Consequently, although they are not the whole 'people of God,' yet are they an undeniable part of His people. On the contrary, the Church of Rome in its present form was not 'founded by Christ Himself.' All the doctrines and practices wherein she differs from us were not instituted by Christ; they were unknown to the ancient Church of Christ; they are unscriptural, novel corruptions: neither is that Church 'propagated throughout the world.' Therefore, if either antiquity or universality be essential thereto, the Church of Rome cannot be 'the true Church of Christ.' Nor is the Church of Rome one; it is not in unity with itself; it is to this day torn with numberless divisions. And it is impossible it should be 'the one Church,' unless a part can be the whole; seeing the Asiatic, the African, and the Muscovite Churches (to name no more) never were contained in it.

Neither is it holy. The generality of its members are no holier than Turks or heathens. You need not go far for proof of this. Look at the Romanists in London or Dublin. Are these the holy, the only holy Church? Just such holiness is in the bottomless pit. Nor is it 'secured against error' either 'by Christ' or 'His Spirit': witness Pope against Pope, Council against Council, contradicting, anathematizing each other. The instances are too numerous to be recited. Neither are the generality of her 'pastors and teachers' either 'divinely appointed' or 'divinely assisted.' If God had sent them, He would confirm the word of His messengers. But He does not; they convert no sinners to God; they convert many to their own opinion, but not to the knowledge or love of God. He that was a drunkard is a drunkard still; he that was filthy is filthy still: therefore neither are they 'assisted' by Him; so they and their flocks wallow in sin together. Consequently (whatever may be the case of some particular souls) it must be said, if your own marks be true, the Roman Catholics in general are not 'the people of God.' It may be proper to add here the second section, which is all I had leisure to write, though it was not published till the following week 'The Methodist' (Protestant) 'teachers are not the true ministers of Christ; nor are they called or sent by Him' . 'This appears from what has been already demonstrated; for if the Protestants are not the true people of Christ, their ministers cannot be the true ministers of Christ' (ibid.). Farther, 'The true ministers came down by succession from the Apostles; but the Protestant teachers do not: therefore they are not the true ministers of Christ' (ibid.). 'All power in the Church of Christ comes from Him; so that whoever without a commission from Him intrudes into the pastoral office is a thief and a robber. Now, the commission can be conveyed but two ways: either immediately from God Himself, as it was to the Apostles, or from men who have the authority handed down to them from the Apostles.

To George Downing Date: LIVERPOOL, April 6, 1761. I think it great pity that the few clergymen in England who preach the three grand scriptural doctrines Original Sin, Justification by Faith, and Holiness consequent thereon should have any jealousies or misunderstandings between them. What advantage must this give to the common enemy! What an hindrance is it to the great work wherein they are all engaged! How desirable is it that there should be the most open, avowed intercourse between them! So far, indeed, as they judge it would be for the glory of God, they may openly declare wherein they disagree. But surely, if they are ashamed to own one another in the faces of all mankind, they are ashamed of Christ, they are ashamed of Him that sends if they dare not avow whom He has sent. Excuses, indeed, will never be wanting. But will these avail before God? For many years I have been labouring after this labouring to unite, not scatter, the messengers of God. Not that I want anything from them. As God has enabled me to stand almost alone for these twenty years, I doubt not but He will enable me to stand either with them or without them. But I want all to be helpful to each other, and all the world to know we are so. Let them know who is on the Lord's side. You, I trust, will always be of that number. O let us preach and live the whole gospel! The grace of our Lord be with your spirit! I am, dear sir, Your ever affectionate brother and servant.

I answer: (I) If there is a law that a minister of Christ who is not suffered to preach the gospel in the church should not preach it elsewhere, I do judge that law to be absolutely sinful. (ii) If that law forbids Christian people to hear the gospel of Christ out of their parish church when they cannot hear it therein, I judge it would be sinful for them to obey it. (iii) This preaching is not subversive of any good order whatever. It is only subversive of that vile abuse of the good order of our Church whereby men who neither preach nor live the gospel are suffered publicly to overturn it from the foundation, and in the room of it to palm upon their congregations a wretched mixture of dead form and maimed morality. (4) 'If these premises be allowed.' They cannot be allowed. So, from nothing, nothing follows. 3. It was objected farther, (1) 'In every nation there must be some settled order of government, ecclesiastical and civil.' There must; but put civil out of the question. It only tends to puzzle the cause. (2) 'The Scriptures likewise enjoin this.' They do, that all things in the church be done in order. (3) 'There is an ecclesiastical order established in England, and it is a lawful one.' I believe it is in general not only lawful but highly commendable. (4) 'But Mr. Downing tells you: " You are born under this Establishment. Your ancestors supported it, and were ennobled on that account." These points, I think, are not very material; but that which follows is. " You have by deliberate and repeated acts of your own engaged yourself to defend it. Your very rank and station constitute you a formal and eminent guardian of it."'

I answer: (I) They do gather congregations everywhere and exercise their ministerial office therein. But this is not contrary to any restraint which was laid upon them at their ordination; for they were not ordained to serve any particular parish. And it is remarkable that Lincoln College was founded ad propagandam Christianam fidem et extirpandas haereses. 'For propagating the Christian faith and extirpating heresies.' See letter of June 17, 1746, sect. 111. 5. But were it otherwise, suppose a parish minister to be either ignorant or negligent of his duty, and one of his flock adjures me for Christ's sake to tell him what he must do to be saved, was it ever the design of our Church that I should refuse to do it because he is not of my parish? '(ii) They maintain it lawful for men to preach who are not episcopally ordained.' In some circumstances they do; particularly where thousands are rushing into destruction, and those who are ordained and appointed to watch over them neither care for nor know how to help them. 'But hereby they contradict the Twenty-third Article, to which they have subscribed.' They subscribed it in the simplicity of their hearts, when they firmly believed none but Episcopal ordination valid. But Bishop Stillingfleet has since fully convinced them this was an entire mistake. See letter of July 16, 1755. '(iii) They disclaim all right in the bishops to control them in any of these matters.' In every point of an indifferent nature they obey the bishops for conscience' sake; but they think Episcopal authority cannot reverse what is fixed by divine authority. Yet they are determined never to renounce communion with the Church unless they are cast out headlong. If it be said, 'Nay, but if I varied from the Church at all, I would throw off my gown and be a professed Dissenter,' what! would you profess to dissent when you did not? If you would, they dare not do it. They love the Church, and therefore keep to all her doctrine and rules as far as possibly they can; and if they vary at all, it shall not be an hair's breadth farther than they cannot help. '(iv) These principles they industriously propagate among their followers.' Indeed they do not: the bulk of their followers know just nothing of the matter.

To Mrs. Hall NEAR NEWCASTLE-UPON-TYNE, June 14, 1761. DEAR PATTY Why should any of us live in the world without doing a little good in it? I am glad you have made a beginning. See that you are not weary of well doing; for it will often be a cross. But bear the cross, and it will bear you. The best fruit grows under the cross. I have often thought it strange that so few of my relations should be of any use to me in the work of God. My sister Wright was, of whom I should least have expected it; but it was only for a short season. My sister Emly and you, of whom one might have expected more, have, I know not how, kept at a distance, and sometimes cavilled a little, at other times as it were approved, but never heartily joined in the work. Where did it stick? Did you not throughly understand what my brother and I were doing? Did you not see the truth? Or did the cause lie in your heart? You had no will to join hand in hand. You wanted resolution, spirit, patience. Well, the day is far spent. What you do, do quickly. 'Life for delay no time will give!' My work in the country cannot be finished before the latter end of August, as the circuit is now larger by some hundred miles than when I was in the North two years ago. O let the one thing be ever uppermost in our thoughts! To promote either your temporal or eternal good will always be a pleasure to, dear Patty, Your affectionate Brother. Wesley was much concerned about his sister. See letter of Dec. 26 to his brother. Endorsed 'I am obliged to my dear Brother for this.'

To Alexander Coates Date: OTLEY, July 7, 1761. Source: The Letters of John Wesley (1761) MY DEAR BROTHER, The perfection I teach is perfect love: loving God with all the heart; receiving Christ as Prophet, Priest, and King, to reign alone over all our thoughts, words, and actions. The Papists neither teach nor believe this: give even the devil his due. They teach there is no perfection here which is not consistent with venial sins; and among venial sins they commonly reckon simple fornication. Now, I think this is so far from the perfection I teach, that it does not come up to any but Mr. Relly's perfection. To say Christ will not reign alone in our hearts in this life, will not enable us to give Him all our hearts this in my judgement is making Him an half-Saviour. He can be no more, if He does not quite save us from our sins. I pray, then, be not quite so peremptory. Who exalts Christ most? those who call on Him to be the sole Monarch of the heart, or those who allow Him only to share the power and to govern most of the thoughts and tempers? Who honour Him most? those who believe He heals all our sickness, takes away all our ungodliness, or those who say, He heals only the greater part of it, till death does what He cannot do? I know no creature (of us) who says, 'Part of our salvation belongs to Christ and part to us.' No; we all say, Christ alone saves us from all sin; and your question is not about the Author but the measure of salvation. Both agree it is all Christ; but is it all salvation or only half salvation He will give? Who was Pelagius? By all I can pick up from ancient authors, I guess he was both a wise and an holy man. But we know nothing but his name; for his writings are all destroyed, not one line of them left. But, Brother Coates, this way of talking is highly offensive. I advise you (1) If you are willing to labour with us, preach no doctrine contrary to ours. I have preached twenty years in some of Mr. Whitefield's Societies; yet to this day I never contradicted him among his own people.

Whitefield's Societies; yet to this day I never contradicted him among his own people. I did not think it honest, neither necessary at all. I could preach salvation by faith, and leave all controversy untouched. I advise you (2) Avoid all those strong, rhetorical exclamations 'Oh horrid! Oh dreadful!' and the like, unless when you are strongly exhorting sinners to renounce the devil and all his works. (3) Acquaint yourself better with the doctrine we preach, and you will find it not dreadful but altogether lovely. (4) Observe that if forty persons think and speak wrong, either about justification or sanctification (and perhaps fancy they have attained both), this is no objection to the doctrines themselves. They must bear their own burthen. But this does not at all affect the point in question. (5) Remember, as sure as you are that 'believers cannot fall from grace,' others (wise and holy men too) are equally sure they can; and you are as much obliged to bear with them as they are to bear with you. (6) Abstain from all controversy in public. Indeed, you have not a talent for it. You have an honest heart, but not a clear head. Practical religion is your point; therefore (7) Keep to this: repentance toward God, faith in Christ, holiness of heart and life, a growing in grace and in the knowledge of Christ, the continual need of His atoning blood, a constant confidence in Him, and all these every moment to our life's end. In none of these will any of our preachers contradict you or you them. When you leave this plain path and get into controversy, then they think you 'invade the glories of our adorable King and the unspeakable rights and privileges and comforts of His children'; and can they then 'tamely hold their peace'? O Sander, know the value of peace and love! I am Your affectionate brother.

Pray tell Brother Sheen I am hugely displeased at his reprinting the Nativity hymns Hymns for the Nativity of our Lord, sixth edition, was printed in Bristol in 1761. Sheen was probably a master at Kingswood, as Charles Wesley wants him to be told there was 'a hue and cry' in London because parents had not been informed of the safe arrival of their boys at school (about 1757). See C. Wesley's Journal, ii. 266; and letter of Sept. 8 to him. and omitting the very best hymn in the collection, 'All glory to God in the sky, c.' I beg they may never more be printed without it. Omit one or two, and I will thank you. They are namby-pambical. I wish you would give us two or three invitatory hymns. We want such exceedingly. My love to Sally. My wife gains ground. Adieu!

To Christopher Hopper NORWICH, January 18, 1762. MY DEAR BROTHER, Public affairs do look exceeding dark, and the clouds gather more and more. See letter of March 1 to him. Yet the Lord sitteth above the water-floods, and remaineth a King for ever. And He (whatever be the lot of His enemies) shall give His people the blessing of peace. If you do not establish good order in the Orphan House, it is pity you should go there. This is the very design of your Master; for this end are you sent. Do just as I would do in every instance if I were in your place. Act just the thing that is right, whoever is pleased or displeased. I hereby give it under my hand I will stand by you with all my might. I am glad you have had a free conversation with T. Olivers. See letter of March 24, 1761. There is good in him, though he is a rough stick of wood. But love can bow down the stubborn neck. By faith and love we shall overcome all things. Peace be with you and yours. I am Your ever affectionate brother. I set out for London to-morrow.

To Samuel Furly LONDON, January 25, 1762. I myself hear frequently unscriptural as well as irrational expressions from those at whose feet I shall rejoice to be found in the day of the Lord Jesus; but blasphemy I never heard from one of them, either teacher or hearer. What is wide of Scripture or reason I mildly reprove; and they usually receive it in love. Generally they are convinced; when I cannot convince, I can bear them, yea, and rejoice at the grace of God which is in them. Sammy, beware of the impetuosity of your temper! It may easily lead you awry. It may make you evil affected to the excellent ones of the earth. Don't expect propriety of speech from uneducated persons. The longer I live the larger allowances I make for human infirmities. I exact more from myself and less from others. A beautiful sign of mellowing character. Go thou and do likewise! I am, with love to Nancy, Your ever affectionate friend and brother. Take nothing, absolutely nothing, at second hand.

To Matthew Lowes LONDON, January 25, 1762. You do well to be exact in discipline. Disorderly walkers will give us neither credit nor strength. Let us have just as many members as walk by one rule. I will beg or borrow from William Newall See letters of Oct. 30, 1761, and Feb.13, 1762. anything but steal. My wife joins in love to you and yours. I am Your affectionate friend and brother.

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

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

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

To Miss March ATHLONE, May 13, 1762. You did well to write. 'It is good to hide the secrets of a king, but to declare the loving-kindness of the Lord.' See Tobit xii. 7. Have you never found any wandering since Is your mind always stayed on God Do you find every thought brought into captivity to the obedience of Christ Do no vain thoughts (useless, trifling, unedifying) lodge within you Does not the corruptible body at some times more or less press down the soul Has God made your very dreams devout I have known Satan assault in their sleep (endeavouring to terrify or affright) those whom he could not touch when they were awake. As to your band, there are two sorts of persons with whom you may have to do the earnest and the slack: the way you are to take with the one is quite different from that one would take with the other. The latter you must search, and find out why they are slack; exhort them to repent, be zealous, do the first works. The former you have only to encourage, to exhort to push forward to the mark, to bid them grasp the prize so nigh! And do so yourself. Receive a thousand more blessings; believe more, love more: you cannot love enough. Beware of sins of omission. So shall you fulfil the joy of Your affectionate brother.

To Samuel Furly May 21, 1762. A sermon of Ab. Sharp's John Sharp, Archbishop of York sermon on Rom. xiv. I 7, preached on Aug. 23, 1674, before the Lord Mayor in the Guildhall Chapel: 'Another thing that would make for peace is this never to charge upon men the consequences of their opinions when they expressly disown them.' fully convinced me about thirty years ago that it is inconsistent with charity to charge any man with those consequences of his doctrine which he disavows. I always did so before, but not since. Otherwise what work should I make with poor George Whitefield. Another thing I was not so soon nor so easily convinced of, namely, that in spite of all my logic I cannot so prove any one point in the whole compass of Philosophy or Divinity as not to leave room for strong objections, and probably such as I could not answer. But if I could, my answer, however guarded, will give room to equally strong objections. And in this manner, if the person is a man of sense, answers and objections may go on in infinitum. I am therefore weary of altercation. Once or twice I give my reasons. If they do not convince, I have done. My day is far spent, so that I have no hours to spare for what I verily believe will profit nothing. As to that particular expression, 'Dying at the feet of mercy,' I have only farther to add, I do not care, as it is not a scriptural phrase, whether any one takes or leaves it. It is enough for me if he says from the heart Every moment, Lord, I need, The merit of Thy death; Never shall I want it less When Thou the grace hast given, Filled me with Thy holiness And sealed the heir of heaven. I shall hang upon my God, Till I Thy perfect glory see, Till the sprinkling of Thy blood Shall speak me up to Thee.

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

To Jenny Lee CORK, June 18, 1762. MY DEAR SISTER, It is observed in Mr. De Renty's Life that God Himself does often give desires that He will not suffer to take effect. Such probably may be your desire of death. God may make it a blessing to you, though He does not intend to fulfil it soon. But He will withhold no manner of thing that is good. Do you now find a witness in yourself that you are saved from sin Do you see God always and always feel His love and in everything give thanks My dear Jenny, you shall see greater things than these! The Lord is your Shepherd; therefore can you lack nothing. O cleave close to Him I Christ is yours! All is yours! Trust Him, praise Him evermore. Pray for Your affectionate brother.

Here is a plain fact. You may dispute, reason, cavil about it, just as long as you please. Meantime I know by all manner of proof that these are the happiest and the holiest people in the kingdom. Their light shines before men. They are zealous of good works, and labour to abstain from all appearance of evil. They have the mind that was in Christ, and walk as Christ also walked. And shall I cease to rejoice over these holy, happy men because they mistake in their judgement If they do, I would to God you and I and all mankind were under the same mistake; provided we had the same faith, the same love, and the same inward and outward holiness! I am, dear Sammy, Yours affectionately. Will not you meet us at Leeds on the 10th of August The Conference met there on that date.

To Samuel Furly ST. IVES, September 15, 1762. So far I can go with you, but no farther. I still say, and without any self-contradiction, I know no persons living who are so deeply conscious of their needing Christ both as Prophet, Priest, and King as those who believe themselves, and whom I believe, to be cleansed from all sin I mean from all pride, anger, evil desire, idolatry, and unbelief. These very persons feel more than ever their own ignorance, littleness of grace, coming short of the full mind that was in Christ, and walking less accurately than they might have done after their divine Pattern; are more convinced of the insufficiency of all they are, have, or do to bear the eye of God without a Mediator; are more penetrated with the sense of the want of Him than ever they were before.

To Thomas Maxfield Date: LONDON, January 26, 1763. MY DEAR BROTHER, For many years I and all the preachers in connection with me have taught that every believer may and ought to grow in grace. Lately you have taught, or seemed to teach, the contrary. The effect of this is, when I speak as I have done from the beginning, those who believe what you say will not bear it nay, they will renounce connection with us; as Mr. and Mrs. Coventry did last night. See letter in May to a Friend. This breach lies wholly upon you. You have contradicted what I taught from the beginning. Hence it is that many cannot bear it; but when I speak as I always have done, they separate from the Society. Is this for your honor or to the glory of God O Tommy, seek counsel, not from man, but God; not from Brother Bell, but Jesus Christ! I am Your affectionate brother.

To the Countess of Huntingdon 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.

Wishing your Ladyship a continual increase of all blessings, I am, my Lady, Your Ladyship's servant for Christ's sake.

To the Editor of the 'London Chronicle' Date: LONDON, April 5, 1763. SIR, Some time since, I heard a man in the street bawling, 'The Scripture Doctrine of Imputed Righteousness asserted and maintained by the Rev. John Wesley!' I was a little surprised, not having published anything on the head; and more so when, upon reading it over, I found not one line of it was mine, though I remembered to have read something like it. Soon after (to show what I really do maintain) I published Thoughts on the Imputed Righteousness of Christ, mentioning therein that 'pious fraud' which constrained me so to do. The modest author of the former publication now prints a second edition of it, and faces me down before all the world yea, and proves that it is mine. Would you not wonder by what argument Oh, the plainest in the world. 'There is not,' says he, 'the least fraud in the publication nor imposition on Mr. Wesley; for the words are transcribed from the ninth and tenth volumes of his Christian Library.' But the Christian Library is not Mr. Wesley's writing: it is 'Extracts from and Abridgements of' other writers; the subject of which I highly approve, but I will not be accountable for every expression. Much less will I father eight pages of I know not what which a shameless man has picked out of that work, tacked together in the manner he thought good, and then published in my name. He puts me in mind of what occurred some years since. A man was stretching his throat near Moorfields and screaming out, 'A full and true Account of the Death of the Rev. George Whitefield!' One took hold of him, and said, 'Sirrah! what do you mean Mr. Whitefield is yonder before you.' He shrugged up his shoulders, and said, 'Why, sir, an honest man must do something to turn a penny.' I am, sir, Your humble servant.

To Ann Foard NEWCASTLE-UPON-TYNE, June 3, 1763. MY DEAR SISTER, I take your writing exceeding kindly, particularly at this time; you have refreshed my bowels in the Lord. Sometimes I thought there was a kind of strangeness in your behavior. I am now persuaded it sprung only from caution, not from want of love. When you believed you had the pure love of God, you was not deceived: you really had a degree of it, and see that you let it not go; hold the beginning of your confidence steadfast till the end. Christ and all He has is yours! Never quit your hold! Woman, remember the faith! The Lord is increasing in you sevenfold! How wonderfully does He often bring to our remembrance what we have read or heard long ago! And all is good which He sanctifies. My dear sister, continue to love and pray for Your affectionate brother.

To Henry Venn Date: BIRMINGHAM, June 22, 1763. REVEREND AND DEAR SIR, Having at length a few hours to spare, I sit down to answer your last, which was particularly acceptable to me, because it was wrote with so great openness. I shall write with the same. And herein you and I are just fit to converse together, because we both like to speak blunt and plain, without going a great way round about. I shall likewise take this opportunity of explaining myself on some other heads. I want you to understand me inside and out. Then I say, Sic sum: si placeo, utere. Terence's Phormio, iii. ii. 42: 'Such I am: if you like me, use me.' Were I allowed to boast myself a little, I would say, I want no man living I mean, none but those who are now connected with me, and who bless God for that connection. With these I am able to go through every part of the work to which I am called. Yet I have labored after union with all whom I believe to be united with Christ. I have sought it again and again, but in vain. They were resolved to stand aloof. And when one and another sincere minister of Christ has been inclined to come nearer to me, others have diligently kept them off, as though thereby they did God service. To this poor end the doctrine of Perfection has been brought in head and shoulders. And when such concessions were made as would abundantly satisfy any fair and candid man, they were no nearer rather farther off, for they had no desire to be satisfied. To make this dear breach wider and wider, stories were carefully gleaned up, improved, yea invented and retailed, both concerning me and 'the perfect ones.' And when anything very bad has come to hand, some have rejoiced as though they had found great spoils.

3. 'None, you say, preach in your houses who do not hold the very same doctrine with you.' This is not exactly the case. You are welcome to preach in any of those houses, as I know we agree in the main points; and whereinsoever we differ you would not preach there contrary to me. 'But would it not give you pain to have any other teacher come among those committed to your charge, so as to have your plan disconcerted, your labors depreciated, and the affections of your flock alienated' It has given me pain when I had reason to fear this was done, both at Leeds, Birstall, and elsewhere. And I was 'under a temptation of speaking against you'; but I refrained even among my intimate friends. So far was I from publicly warning my people against one I firmly believed to be much better than myself. 4. Indeed, I trust 'the bad blood is now taken away.' Let it return no more. Let us begin such a correspondence as has never been yet; and let us avow it before all mankind. Not content with not weakening each other's hands, or speaking against each other directly or indirectly (which may be effectually done under the notion of exposing this and that error), let us defend each other's characters to the uttermost against either ill or well-meaning evil-speakers. I am not satisfied with 'Be very civil to the Methodists, but have nothing to do with them.' No: I desire to have a league offensive and defensive with every soldier of Christ. We have not only one faith, one hope, one Lord, but are directly engaged in one warfare. We are carrying the war into the devil's own quarters, who therefore summons all his hosts to war. Come, then, ye that love Him, to the help of the Lord, to the help of the Lord against the mighty! I am now wellnigh miles emeritus senex, sexagenarius 'A worn-out old warrior, who has seen his sixtieth year.'; yet I trust to fight a little longer. Come and strengthen the hands till you supply the place of Your weak but affectionate brother.

To Richard Hart Date: LONDON, July 11, 1763. What you before observed is of great importance namely, 'If it be the professed aim of the gospel to convince us that Jesus is the Christ; if I, a sinner, am convinced of the reality of this fact, am not I, who believe, authorized to expect life, not through any condition, or any act, inward or outward, performed by me, but singly through the name which Jesus assumed, which stands for His whole character or merit' Here is the hinge on which Mr. Sandeman's See letter of Oct. 14, 1757. whole system turns. This is the strength of his cause, and you have proposed it with all the strength and clearness which he himself could devise. Yet suffer me to offer to your consideration a few queries concerning it: Is every one who is convinced of the reality of this fact, 'Jesus is the Christ,' a gospel believer Is not the devil convinced of the reality of this fact Is, then, the devil a gospel believer I was convinced of the reality of this fact when I was twelve years old, See sect. 14 of letter in Dec. 1751 to Bishop Lavington. when I was without God in the world. Was I then a gospel believer Was I then a child of God Was I then in a state of salvation Again, you say, 'I who believe am authorized to expect life, not through any condition or act, inward or outward, performed by me.'

To Lady Frances Gardiner Date: WELLING, November 2, 1763, MY DEAR LADY, You are again a messenger of glad tidings. Many were formerly of opinion that our preaching would not be received in North Britain, and that we could be of no use there. But they had forgotten that the Lord sendeth by whom He will send and that He hath the hearts of all in His hand. I have never seen the fields more white for the harvest than they were from Edinburgh to Aberdeen last summer; and if I live to take another journey into the North, especially if I should have a little more time to spare, I doubt not but I should find an open door as far as Caithness, and perhaps the Isles of Orkney. The harvest surely has not been more plenteous for many hundred years. But there is the same complaint still the laborers are few. We found this particularly at our last Conference. We had none to spare, and very hardly enough to supply our stated circuits. Mr. Roberts Lady Gardiner said in her letter, 'Mr. Roberts's preaching has been remarkably blessed to many in Edinburgh.' see letter of Sept. 3. was allotted for the Newcastle Circuit, whence I have had complaint upon complaint. He ought to have been there long ago. Several congregations have suffered loss for want of him. All our preachers should be as punctual as the sun, never standing still or moving out of their course. I trust your Ladyship is still pressing on to the mark, expecting and receiving blessing upon blessing. Oh how can we sufficiently praise Him who deals so bountifully with us! I am, my dear Lady, Your affectionate servant.

To Christopher Hopper Date: WELLING, November 2, 1763. MY DEAR BROTHER, 'Dundee,' you say, 'would be thankful for a preacher.' But who would give him things needful for the body He cannot live upon air; and we now expect that Scotland should bear its own burthen. John Hampson Hampson was a popular preacher. He remained in Manchester, where the account-book for Dec. 27, 1762, and March 28, 1763, notes payments of 3 3s. to him; in Dec. it is 2 2s. In April and Dec. 1764, 3 3s.; in July 3 13s. 6d. you must think of no more. But I doubt our Newcastle friends are out of all patience for want of R. Roberts. See letter of Sept. 3. In spring you will need a fourth preacher. But what would he have to do Why, then, I think you must get the plat without Cannongate. 'The earth is the Lord's and the fullness thereof.' Sevenpence halfpenny! Pshaw! Let it be eightpence, even money. By-and-by we may give Mr. Trail more work. O let us work in this fruitful season! We join in love to Sister Hopper and you. I am Yours affectionately.

To Samuel Furly LONDON, January 14, 1764. MY DEAR BROTHER, I shall never think much of paying postage of a letter from you. We are all here now in great peace; and God is both widening and deepening His work. In that text I generally consider (1) what is implied in 'gaining the whole world'; (2) what in losing men's own souls; and show (3) what an ill bargain it would be to gain an whole world at that price. See sermon on The Important Question in Works, vi. 493-505; and letter of March 6. I hope you are still pressing on to the mark and counting all things loss for the excellency of the knowledge of Christ. I am Your affectionate brother.

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

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

When Mr. Conyers was objecting the impossibility of ever effecting such an union, I went upstairs, and after a little prayer opened Kempis on these words: Expecta Dominum: Viriliter age: Noli diffidere: Noli discedere; sed corpus et animam expone constanter pro gloria Dei. Imitation, 111. xxxv. 3: 'Wait for the Lord. Quit thyself like a man. Yield not to distrust. Be unwilling to depart (desert); but constantly expose body and soul for the glory of God.' I am, dear sir, Your affectionate servant.

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

To Mrs. Woodhouse Date: HUTTON RUDBY, April 23, 1764. MY DEAR SISTER, I have often thought of you since I saw you. Your openness gave me much pleasure, and I found I could speak as freely to you as if we had been acquainted for many years. You seem to me to have suffered loss for want of Christian conversation. Your mind was open to instruction or advice. You did not shun it; rather you panted after it. But, alas, how few had you to advise with! how few to lead you on in the royal way! I believe I do not wrong you when I say your heart is panting after Christ. You desire all that He has purchased for you: A pardon written in His blood, The favour and the peace of God; . . . The speechless awe that dares not move, And all the silent heaven of love. From Hymns and Sacred Poems. See Poetical Works of J. and C. Wesley, v. 64 And all things are ready! Behold the Lamb of God! Is He not at your right hand Look unto Jesus! Take the blessing! Do not delay! Now is the accepted time! Believe, and all is yours! I am, my dear sister, Your affectionate brother. I shall stay two or three weeks at Newcastle-upon-Tyne. To Mrs. Woodhouse, At Mr. Hutton's, In Epworth, Near Thorne, Yorkshire.

To Dorothy Furly EDINBURGH, May 28, 1764. MY DEAR SISTER, Certainly it would be right to spend some time in setting down both the outward providences of God and the inward leadings and workings of His Spirit as far as you can remember them. But observe withal you are called to be a good steward of the mammon of unrighteousness. You must therefore think of this too in its place, only without anxiety. Otherwise that neglect of your calling will hinder the work of God in your heart. You are not serving mammon by this, but serving Christ: it is part of the task which He has assigned you. Yet it is true your heart is to be free all the time; and see that you stand fast in the liberty wherewith Christ hath made you free. I thought your name had been altered before now. See letter of July 16, 1763, about her marriage to John Downes. In a new station you will have need of new watchfulness. Still redeem the time, be steadily serious, and follow your own conscience in all things. I am, my dear sister, Your affectionate brother. In my return from the Highlands, I expect to spend a day at Newcastle-upon-Tyne, the 18th or 19th of June.

16. You are glad to begin and end with Divinity. But I must not expatiate here. I will only recommend to your careful perusal Bishop Pearson On the Creed, Mr. Nelson's Sermons, and the Christian Library. This course of study, if you have the resolution to go through it, will, I apprehend, take you up three, four, or five years, according to the degree of your health and of your application. And you will then have knowledge enough for any reasonable Christian. But remember, before all, in all, and above all, your great point is to know the only true God and Jesus Christ whom He hath sent. I am, dear Miss Lewen, Your affectionate brother.

Will it be agreeable to my dear Lady Maxwell that I trouble her with a letter so soon and that I write with so little ceremony that I use no compliment, but all plainness of speech If it be not, you must tell me so, and I shall know better how to speak for the time to come. Indeed, it would be unpleasing to me to use reserve: the regard I feel for you strongly inclines me to 'think aloud,' to tell you every thought which rises in my heart. I think God has taken unusual pains, so to speak, to make you a Christian; a Christian indeed, not in name, worshipping God in spirit and in truth; having in you the mind that was in Christ, and walking as Christ also walked. He has given you affliction upon affliction; He has used every possible means to unhinge your soul from things of earth, that it might fix on Him alone. How far the design of His love has succeeded I could not well judge from a short conversation. Your Ladyship will therefore give me leave to inquire, Is the heaviness you frequently feel merely owing to weakness of body and the loss of near relations I will hope it is not. It might, indeed, at first spring from these outward pressures. But did not the gracious Spirit of God strike in, and take occasion from these to convince you of sin, of unbelief, of the want of Christ And is not the sense of this one great cause, if not the greatest, of your present distress If so, the greatest danger is, either that you should stifle that conviction, not suffering yourself to be convinced that you are all sin, the chief of sinners; or that you should heal the wound slightly, that you should rest before you know Christ is yours, before His Spirit witnesses with your spirit that you are a child of God. My dear Lady, be not afraid to know yourself yea, to know yourself as you are known. How soon, then, will you know your Advocate with the Father, Jesus Christ the Righteous! And why not this day why not this hour If you feel your want, I beseech the God and Father of our Lord Jesus Christ to look upon you now! O give Thy servant power to believe!

To Lady Maxwell MANCHESTER, July IO, 1764. MY DEAR LADY, Till I had the pleasure of receiving yours, I was almost in doubt whether you would think it worth your while to write or not. So much the more I rejoiced when that doubt was removed, and removed in so agreeable a manner. I cannot but think of you often: I seem to see you just by me, panting after God, under the heavy pressure of bodily weakness and faintness, bereaved of your dearest relatives, convinced that you are a sinner, a debtor that has nothing to pay, and just ready to cry out, Jesu, now I have lost my all, Let me upon Thy bosom fall. Amen, Lord Jesus! Speak; for Thy servant heareth! Speak Thyself into her heart! Lift up the hands that hang down and the feeble knees. Let her see Thee full of grace and truth, and make her glad with the light of Thy countenance. Do not stop, my dear Lady, one moment 'because you have not felt sorrow enough.' Your Friend above has felt enough of it for you. O Lamb of God, was ever pain, Was ever love like Thine! Look, look unto Him, and be thou saved! He is not a God afar off; He is now hovering over you with eyes of tenderness and love! Only believe! Then He turns your heaviness into joy. Do not think you are not humble enough, not contrite enough, not earnest enough. You are nothing; but Christ is all, and He is yours. The Lord God write it upon your heart, and take you for an habitation of God through the Spirit.

Oh that you may be ever as dead to the world as you are now! I apprehend the greatest danger from that quarter. If you should be induced to seek happiness out of Christ, how soon would your good desires vanish! especially if you should give way to the temptation to which your person, your youth, and your fortune will not fail to expose you. If you escape this snare, I trust you will be a real Christian, having the power as well as the form of religion. I expect you will then have likewise better health and spirits; perhaps to-morrow. But O, take Christ to-day! I long to have you happy in Him! Surely few have a more earnest desire of your happiness than, my very dear Lady, Your Ladyship's most affectionate servant. To a Gentleman 16 WIGAN, July 13, 1764.

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

To Ebenezer Blackwell LIVERPOOL, July 14, 1764. In the meantime I trust both Mrs. Blackwell and you are looking for health of a nobler kind. You look to be filled with the spirit of love and of an healthful mind. What avails everything else everything that passes away as an arrow through the air The arrow is flown! The moment is gone! The millennial year Rushes on to the view, and eternity's here! Hymns for New Year's Day. See Poetical Works of J. and C. Wesley, vi. 14. You want nothing more of this world. You have enough, and (by the peculiar blessing of God) know you have. But you want a thousand times more faith. You want love; you want holiness. The Lord God supply all your wants from the riches of His mercy in Christ Jesus! I am, dear sir, Your very affectionate servant. Next week I shall set my face toward Bristol.

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

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

If your Lordship has heard any objections, I should be glad to know them. May I be permitted to ask, Have not the objections you have heard made some impression upon your Lordship Have they not occasioned (if I may speak freely) your Lordship's standing aloof from me Have they not set your Lordship farther and farther off, ever since I waited upon you at Blackheath Why do I ask Indeed, not upon my own account. Quid mea Ego in portu navigo. Terence's Andria, 111. i. 22. 'But now all is at your peril. I ride safe in the harbour.' Wesley adds Quid mea I can truly say, I neither fear nor desire anything from your Lordship. To speak a rough truth, I do not desire any intercourse with any persons of quality in England. I mean for my own sake. They do me no good; and I fear I can do none to them. If it be desired, I will readily leave all those to the care of my fellow labourers. I will article with them so to do rather than this shall be any bone of contention. Were I not afraid of giving your Lordship pain, I would speak yet still farther. Methinks you desire I should that is, to tell you once for all every thought that rises in my heart. I will then. At present I do not want you, but I really think you want me. For have you a person in all England who speaks to your Lordship so plain and downright as I do who considers not the peer, but the man not the earl, but the immortal spirit who rarely commends, but often blames, and perhaps would do it oftener if you desired it who is jealous over you with a godly jealousy, lest you should be less a Christian by being a nobleman lest, after having made a fair advance towards heaven, you should Measure back your steps to earth again O my Lord, is not such a person as this needful for you in the highest degree If you have any such, I have no more to say, but that I pray God to bless him to your soul. If you have not, despise not even the assistance which it may please God to give you by, my Lord, Your Lordship's ready servant.

To Lady Maxwell LONDON, August 17, 1764. MY DEAR LADY, Since I had the pleasure of yours, I have hardly had an hour that I could call my own; otherwise I should not have delayed writing so long, as I have a very tender regard for you and an earnest desire that you should be altogether a Christian. I cannot be content with your being ever so harmless or regular in your behaviour, or even exemplary in all externals; nay, more than all this you have received already, for you have the fear of God. But shall you stop here God forbid! This is only the beginning of wisdom. You are not to end here: fear shall ripen into love. You shall know (perhaps very soon) that love of God which passeth knowledge. You shall witness the kingdom of God within you, even righteousness, peace, and joy in the Holy Ghost. It is no small instance of the goodness of God towards you that you are conscious of your want, your 'want of living faith divine.' And His goodness herein is more remarkable, because almost all your neighbours would set you down for a right good believer. O beware of those flatterers! Hold fast the conviction which God hath given you! Faith, living, conquering, loving faith, is undoubtedly the thing you want. And of this you have frequently a taste to encourage you in pressing forward: such is the tender mercy of Him that loves you; such His desire that you should receive all His precious promises! Do not think they are afar off. Do not imagine you must stay long (years or months) before you receive them. Do not put them off a day, an hour! Why not now Why should you not look up this instant, and see, as it were, Jesus Christ set forth, evidently set forth, crucified before your eyes O hear His voice! 'Daughter, be of good cheer; thy sins are forgiven thee!' 'Say not in thy heart, Who shall go up into heaven, or who shall go down into the deep ' No; 'the word is nigh thee, even in thy mouth and in thy heart.' 'Lord, I believe; help my unbelief.'

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

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

To Miss March NORWICH, October 13, 1764. 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 his Brother Charles Date: LONDON, December 7, 1764. DEAR BROTHER, Be so kind as to show this to T. Lewis and M. Davis: so I may answer theirs and yours together. What need of a formal petition Would it not be just as effectual for me to write a letter to the Corporation, in the name of all the Bristol Methodists, urging, first, Mr. Witherspoon's argument against the English theatre; secondly, the matter of fact, the actual mischief done thereby; and then gently and respectfully making the application What think you Ecquid novisti rectius 'Do you know any better way' Send me word without delay. Sister Suky was in huge agonies for five days, and then died in the full assurance of faith. Some of her last words (after she had been speechless for some time) were, 'Jesus is come! Heaven is here!' I am like Simonides. The more I think, the less able I am to answer the King's question: to prove the necessity, expediency, or propriety of an atonement to an unconvinced sinner. See letter of Dec. 31. Indeed, you ought to have said something to Thomas Maxfield's letter, had it been only what you say now. He is Thomas Maxfield still. Cerebrum non habet. 'He has no brains.' Mr. Richardson is better and better. James Wheatley (the jewel!) has given me warning to quit the Tabernacle in spring: so I am preparing to build at Norwich; for no place already built can be procured for love or money. I think verily there is no need that you and I should be such strangers to each other. Surely we are old enough to be wiser. Come, I will give you a little work. Translate for me into good English the Latin verses that occur in the Earnest Appeal; and why not those three Greek ones 'H, kai kuanehsin ep ofrusi neuse Kroviwnhr c. The three lines are given in A Farther Appeal, Part II., Works, viii. 150. Homer's Iliad, i. 528-30: 'Jove spake, and nodded his sable brow, c.' I have answered poor Mr. Hervey's last tract so far as it is personal. My love to Sally. Vivamus! Adieu! You should send Charles Perronet's book immediately. An Extract of the 'Life of Armelle Nicholas,'1763. The tax of the Apostolic Chamber.

To John Newton 5 LIVERPOOL, April 9, 1765. I believe every one has a right to think for himself and (in some sense) to speak for himself: I mean, to use any mode of expression which appears to him most agreeable to Scripture. You yourself in time past was in the same sentiment. You did not so much inquire, 'Is a man of this or that opinion' or 'Does he make use of this or the other mode of expression' but 'Is he a believer in Jesus Christ' and 'Is his life suitable to his profession' Upon this ground commenced the acquaintance (perhaps I might say more, the friendship) between you and me. We both knew there was a difference in our opinions, and consequently in our expressions. But, notwithstanding this, we tasted each other's spirits, and often took sweet counsel together. 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.

To John Newton 7 LONDONDERRY, May 14, 1765. You have admirably well expressed what I mean by an opinion contradistinguished from an essential doctrine. Whatever is 'compatible with a love to Christ and a work of grace' I term an opinion. And certainly the holding Particular Election and Final Perseverance is compatible with these. 'Yet what fundamental error,' you ask, 'have you opposed with half that frequency and vehemence as you have these opinions' So doubtless you have heard. But it is not true. I have printed near fifty sermons, and only one of these opposes them at all. I preach about eight hundred sermons in a year; and, taking one year with another, for twenty years past I have not preached eight sermons in a year upon the subject. But, 'How many of your best preachers have been thrust out because they dissented from you in these particulars' Not one, best or worst, good or bad, was ever thrust out on this account. There has been not a single instance of the kind. Two or three (but far from the best of our preachers) voluntarily left us after they had embraced those opinions. But it was of their own mere motion: and two I should have expelled for immoral behaviour; but they withdrew, and pretended 'they did not hold our doctrine.' Set a mark, therefore, on him who told you that tale, and let his word for the future go for nothing. 'Is a man a believer in Jesus Christ and is his life suitable to his profession' are not only the main but the sole inquiries I make in order to his admission into our Society. If he is a Dissenter, he may be a Dissenter still: but if he is a Church-man, I advise him to continue so; and that for many reasons, some of which are mentioned in the tract upon that subject.

When you have read what I have wrote on occasion of the Letters lately published, I may say something more on that head. And it will then be time enough to show you why some part of those Letters could not be wrote by Mr. Hervey. I think on Justification just as I have done any time these seven-and-twenty years, and just as Mr. Calvin does. In this respect I do not differ from him an hair's breadth. But the main point between you and me is Perfection. 'This,' you say, 'has no prevalence in these parts; otherwise I should think it my duty to oppose it with my whole strength not as an opinion, but as a dangerous mistake, which appears to be subversive of the very foundations of Christian experience, and which has, in fact, given occasion to the most grievous offences.' Just so my brother and I reasoned thirty years ago. 'We think it our duty to oppose Predestination with our whole strength not as an opinion, but as a dangerous mistake, which appears to be subversive of the very foundations of Christian experience, and which has, in fact, given occasion, to the most grievous offences.' That it has given occasion to such offences I know; I can name time, place, and persons. But still another fact stares me in the face. Mr. Haweis and Mr. Newton hold this, and yet I believe these have real Christian experience. But if so, this is only an opinion; it is not subversive (here is clear proof to the contrary) 'of the very foundations of Christian experience.' It is 'compatible with a love to Christ and a genuine work of grace.' Yea, many hold it at whose feet I desire to be found in the day of the Lord Jesus. If, then, I 'oppose this with my whole strength,' I am a mere bigot still. I leave you in your calm and retired moments to make the application.

In January 1738 I expressed my desire in these words: O grant that nothing in my soul May dwell but Thy pure love alone O may Thy love possess me whole, My joy, my treasure, and my crown! Strange flames far from my heart remove! My every act, word, thought, be love! Gerhardt's hymn, translated by Wesley (Hymns and Sacred Poems, 1739). In his Plain Account of Christian Perfection he says: 'In the beginning of the year 1738, as I was returning from Savannah, the cry of my heart was, O grant that nothing in my soul May dwell but Thy pure love alone!' See Works, xi. 369. And I am still persuaded this is what the Lord Jesus hath bought for me with His own blood. Now, whether you desire and expect this blessing or not, is it not an astonishing thing that you or any man living should be disgusted at me for expecting it Is it not more astonishing still 'that wellnigh all the religious world should be up in arms concerning it,' and that they should persuade one another that this hope is 'subversive of the very foundations of Christian experience' Why, then whoever retains it cannot possibly have any Christian experience at all I then my brother, Mr. Fletcher, and I, and twenty thousand more, who seem both to fear and to love God, are in reality children of the devil and in the road to eternal damnation! In God's name I entreat you make me sensible of this! Show me by plain, strong reasons what dishonour this hope does to Christ, wherein it opposes Justification by Faith or any fundamental truth of religion. But do not wrest and wiredraw and colour my words as Mr. Hervey (or Cudworth) has done in such a manner that when I look in that glass I do not know my own face I 'Shall I call you,' says Mr. Hervey, 'my father or my friend For you have been both to me.' So I was, and you have as well requited me! It is well my reward is with the Most High. Wishing all happiness to you and yours, I am, dear sir, Your affectionate brother and servant. To the Rev. Mr. Newton, At Mr. Clunies', Harp Lane, Thames Street, London.

To Lady Maxwell 8 LONDONDERRY, May 25, 1765. MY DEAR LADY, It is not easy for me to express the satisfaction I received in the few hours I lately spent with you. Before I saw you I had many fears concerning you, lest your concern for the one thing should be abated, lest your desires should be cooled or your mind a little hurt by any of the things which have lately occurred. So much the greater was my joy, when all those fears were removed, when I found the same openness and sweetness as before both in your spirit and conversation, and the same earnestness of desire after the only thing which deserves the whole strength of our affection. I believe tenderness and steadiness are seldom planted by nature in one spirit. But what is too hard for almighty grace This can give strength and softness together. This is able to fill your soul with all firmness as well as with all gentleness. And hereunto are you called, for nothing less than all the mind which was in Christ Jesus. It was with great pleasure that I observed your fixed resolution not to rest in anything short of this. I know not why you should why you should be content with being half a Christian, devoted partly to God and partly to the world, or more properly to the devil. Nay, but let us be all for God. He has created the whole, our whole body, soul, and spirit. He that bought us hath redeemed the whole; and let Him take the purchase of His blood. Let Him sanctify the whole, that all we have and are may be a sacrifice of praise and thanksgiving!

I am not afraid of your being satisfied with less than this; but I am afraid of your seeking it the wrong way. Here is the danger, that you should seek it, not by faith, but as it were by the works of the law. See how exactly the Apostle speaks: you do not seek it directly, but as it were by works. I fear lest this should be your case, which might retard your receiving the blessing. Christ has died for you; He has bought pardon for you. Why should not you receive it now while you have this paper in your hand Because you have not done thus or thus See your own works. Because you are not thus and thus more contrite more earnest more sincere See your own righteousness. O let it all go! None but Christ! None but Christ! And if He alone is sufficient, if what He has suffered and done, if His blood and righteousness are enough, they are nigh thee! in thy mouth, and in thy heart! See, all things are ready! Do not wait for this or that preparation! for something to bring to God! Bring Christ! Rather, let Him bring you, bring you home to God! Lord Jesus, take her! Take her and all her sins! Take her as she is! Take her now! Arise, why tarriest thou Wash away her sins! Sprinkle her with Thy blood! Let her sink down into the arms of Thy love and cry out, 'My Lord and my God!' Let me hear from you as soon as you can. You do not know how great a satisfaction this is to, my dear Lady, Your ever affectionate servant. Be pleased to direct to the New Room in Dublin.

To James Knox 9 SLIGO, May 30, 1765. Still, I cannot but remember the clear light you had with regard to the nature of real scriptural Christianity. You saw what heart-religion meant, and the gate of it Justification. You had earnest desires to be a partaker of the whole gospel blessing. And you evidenced the sincerity of those desires by the steps you took in your family. So that in everything you was hastening to be not almost but altogether a Christian. Where is that light now Do you now see that true religion is not a negative or an external thing, but the life of God in the soul of man, the image of God stamped upon the heart Do you now see that, in order to this, we are justified freely through the redemption that is in Jesus Christ Where are the desires after this which you once felt, the hungering and thirsting after righteousness And where are the outward marks of a soul groaning after God and refusing to be comforted with anything less than His love

To Lady Maxwell KILKENNY, July 5, 1765. MY DEAR LADY, As yours was sent from Dublin to Cork, and then back again hither, I did not receive it till yesterday. I am now setting my face again towards England; but I expect to be in Dublin till the beginning of next month, and then to cross over, so as to be at Manchester (if it please God) about the middle of August. Either at Dublin or at Manchester I hope to have the pleasure of hearing from you. This is indeed a pleasure, as it is, to write to you; though sometimes I do this with fear a fear lest I should give you any pain, as I know the tenderness of your spirit. I wish I could be of some service to you; that I could encourage you to cast yourself on Him that loves you, that is now waiting to pour His peace into your heart, to give you an entrance into the holiest by His blood. See Him, see Him! full of grace and truth! full of grace and truth for thee! I do not doubt but He is gradually working in you; but I want you to experience likewise an instantaneous work. Then shall the gradual go on swiftly. Lord, speak! Thy servant heareth! Say Thou, 'Let there be light'; and there shall be light, Now let it spring up in your heart! It may be He that does all things well has wise reasons, though not apparent to us, for working more gradually in you than He has done of late years in most others. It may please Him to give you the consciousness of His favour, the conviction that you are accepted through the Beloved, by almost insensible degrees, like the dawning of the day. And it is all one how it began, so you do but walk in the light. Be this given in an instant or by degrees, hold it fast. Christ is yours; He hath loved you; He hath given Himself for you. Therefore you shall be holy as He is holy, both in heart and in all manner of conversation.

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

To Peggy Dale LONDON, November, 6, 1765. MY DEAR SISTER, By our intercourse with a beloved friend it often pleases God to enlighten our understanding. But this is only the second point: to warm the heart is a greater blessing than light itself. And this effect I frequently find from your letters. The Lord repay it sevenfold into your own bosom! Do you still remain in the persuasion that you shall not live beyond three-and-twenty See letter of Dec. 31. She died at the age of thirty-three. Do you remember when or how it began Does it continue the same, whether your health is worse or better What a mercy is it that death has lost its sting! Will this hinder any real or substantial happiness Will it prevent our loving one another Can Death's interposing tide Spirits one in Christ divide Surely no! Whatever comes from Him is eternal as Himself. My dear sister, adieu! To Miss Dale, At the Orphan House, Newcastle-upon-Tyne .

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

To Peggy Dale LONDON, December 31, 1765. MY DEAR PEGGY, Whether that persuasion See letter of Nov. 6. was from nature or from God a little time will show. It will be matter of great joy to me if God gives you many years to glorify Him in the body before He removes you to the world of spirits. The comfort is, that life or death, all is yours, seeing you are Christ's: all is good, all is blessing! You have only to rest upon Him with the whole weight of your soul. Temptations to pride you may have, or to anything; but these do not sully your soul. Amidst a thousand temptations you may retain unspotted purity. Abide in Him by simple faith this moment! Live, walk in love! The Lord increase it in you a thousandfold! Take out of His fullness grace upon grace. Tell me from time to time just what you feel. I cannot tell you how tenderly I am, my dear sister, Your affectionate brother.

To Peggy Dale 3 February 8, 1766. MY DEAR SISTER, Away with those doubts! They did not come from Him that calleth you. O let nothing induce you to cast away that confidence which hath great recompense of reward! Beware, my dear friend, of the Reasoning Devil, whose way is first to tempt, and then to accuse. There is a right temper, a sorrow for our little improvements, which exceedingly resembles envy. But the anointing of the Holy One will teach you to distinguish one from the other. You are saved of the Lord. Distrust Him not. Much less deny what He has done for you and in you. If you did, how could you be thankful for it Look unto Jesus and stand fast! I am, my dear Peggy, Your affectionate brother.

Take breath, sir; there is a long paragraph behind. 'The abettors of these wild and whimsical notions are (1) close friends to the Church of Rome, agreeing with her in almost everything but the doctrine of Merit; (2) they are no less kind to infidelity, by making the Christian religion a mere creature of the imagination; (3) they cut up Christianity by the roots, frustrating the very end for which Christ died, which was that by holiness we might be " made meet for the inheritance of the saints "; (4) they are enemies not only to Christianity but to " every religion whatsoever," by labouring to subvert or overturn the whole system of morality; (5) consequently they must be enemies of society, dissolving the band by which it is united and knit together.' In a word: 'All ancient heresies have in a manner concentred in the Methodists; particularly those of the Simonians, Gnostics, Antinomians' (as widely distant from each other as Predestinarians from Calvinists!), 'Valentinians, Donatists, and Montanists.' (Pages 101-2.) While your hand was in, you might as well have added Carpocratians, Eutychians, Nestorians, Sabellians. If you say, 'I never heard of them,' no matter for that; you may find them, as well as the rest, in Bishop Pearson's index. Well, all this is mere flourish, raising a dust to blind the eyes of the spectators. Generals, you know, prove nothing. So, leaving this as it is, let us come to particulars. But first give me leave to transcribe a few words from a tract published some years ago. 'Your Lordship premises, " It is not at all needful to charge the particular tenets upon the particular persons among them." Indeed, it is needful in the highest degree. . . . Just as needful as it is not to put a stumbling-block in the way of our brethren; not to lay them under an almost insuperable temptation of condemning the innocent with the guilty. See letter of June 11, 1747, sects. 4, 6, to Bishop Gibson.

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

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

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

Your Lordship adds: 'In this rule or direction for the trial of spirits the marks are to be applied only negatively. The man in whom they are not found hath not the " wisdom from above." But we are not to conclude that he has it in whom any or all of them are found.' We are not to conclude that he is a prophet, for the Apostle says nothing about prophets; but may we not conclude the man in whom all these are found has 'the wisdom from above' Surely we may, for these are the essential parts of that wisdom; and can he have all the parts and not have the whole Is not this enough to show that the Apostle is here giving 'a set of marks,' not 'to detect impostor prophets,' but impostor Christians those that impose either upon themselves or others, as if they were Christians when they are not In what follows I shall simply consider the argument without directly addressing your Lordship. 'Apply these marks to the features of modern fanatics, especially Mr. John Wesley. He has laid claim to almost every apostolic gift in as full and ample a manner as they were possessed of old.' The miraculous gifts bestowed upon the Apostles are enumerated in two places: (1) Mark xvi. 17-18: 'In My name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.' (2) I Corinthians xii. 8-10: 'To one is given the word of wisdom; to another the word of knowledge; to another faith; to another the gifts of healing; to another the working of miracles; to another prophecy; to another the discernment of spirits; to another tongues; to another the interpretation of tongues.' Do I lay claim to almost every one of these 'in as full and ample a manner as they were possessed of old'

'But St. James, who delivers the test for the trial of these men's pretensions' (the same mistake still), 'unquestionably thought a fanatic spirit did more mischief in the mode of teaching than in the matter taught; since of six marks, one only concerns doctrine, all the rest the manner of the teacher' . Nay, all six concern doctrine as much as one. The truth is, they have nothing to do either with doctrine or manner. 'From St. Paul's words, "Be instant in season, out of season," he infers more than they will bear; and misapplies them into the bargain' . When and where I do not remember applying them at all. 'When seasonable times are appointed for holy offices, to fly to unseasonable is factious' . But it is not clear that five in the morning and seven in the evening (our usual times) are unseasonable. 2. We come now directly to the second article. '"The wisdom from above is peaceable." But the propagation of Methodism has occasioned many and great violations of peace. In order to know where the blame hereof lies, let us inquire the temper which "makes for peace." For we may be assured the fault lies not there, where such a temper is found.' Thus far we are quite agreed. 'Now, the temper which makes for peace is prudence.' This is one of the tempers which make for peace; others are kindness, meekness, patience. 'This our Lord recommended by His own example' (pages 174-7). 'But this Mr. Wesley calls "the mystery of iniquity and the offspring of hell"' . No, not this; not the prudence which our Lord recommends. I call that so, and that only, which the world, the men who know not God, style Christian prudence. By this I mean subtlety, craft, dissimulation; study to please man rather than God; the art of trimming between God and the world, of serving God and mammon. Will any serious man defend this And this only do I condemn.

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

'Now, these being removed, where are the Christians from whom we may properly term England a Christian country the men who have "the mind which was in Christ" and who "walk as He also walked" whose inmost soul is renewed after the image of God, and who are outwardly holy, as He who hath called them is holy There are doubtless a few such to be found. To deny this would be "want of candour." But how few! how thinly scattered up and down! And as for a Christian visible Church, or a body of Christians visibly united together, where is this to be seen Ye different sects, who all declare, Lo, here is Christ I or, Christ is there! Your stronger proofs divinely give, And show me where the Christians live! 'And what use is it of, what good end does it serve, to term England a Christian country Although it is true most of the natives are called Christians, have been baptized, frequent the ordinances; and although here and there a real Christian is to be found, "as a light shining in a dark place," does it do any honour to our great Master among those who are not called by His name Does it recommend Christianity to the Jews, the Mahometans, or the avowed heathens Surely no one can conceive it does. It only makes Christianity stink in their nostrils. Does it answer any good end with regard to those who are called by this worthy name I fear not, but rather an exceeding bad one. For does it not keep multitudes easy in their heathen practice Does it not make or keep still greater numbers satisfied with their heathen tempers Does it not directly tend to make both the one and the other imagine that they are what indeed they are not, that they are Christians while they are utterly without Christ and without God in the world To close this point: if men are not Christians till they are renewed after the image of Christ, and if the people of England in general are not thus renewed, why do we term them so "The god of this world hath" long "blinded their hearts." Let us do nothing to increase their blindness, but rather to recover them from that strong delusion, that they may no longer believe a lie.

'No, not the new birth itself, but your enthusiastic, ridiculous account of it.' What is, then, my account of the new birth I gave it some years ago in these words: 'It is that great change which God works in the soul when He brings it into life; when He raises it from the death of sin to the life of righteousness. It is the change wrought in the whole soul by the almighty Spirit of God, when it is "created anew in Christ Jesus," when it is "renewed after the image of God in righteousness and true holiness; when the love of the world is changed into the love of God, pride into humility, passion into meekness, hatred, envy, malice into a sincere, tender, disinterested love to all mankind. In a word, it is that change whereby the earthly, sensual, devilish mind is turned into "the mind which was in Christ Jesus."' Sermon on the New Birth. See Works, vi. 71. This is my account of the new birth. What is there ridiculous or enthusiastic in it 'But what do you mean by those tempests, and cries, and pains, and infernal throes attending the new birth' I will tell you as plainly as I can, in the very same words I used to Dr. Church, after premising that some experience much, some very little, of these pains and throes: '"When men feel in themselves the heavy burthen of sin, see damnation to be the reward of it, behold with the eye of their mind the horror of hell, they tremble, they quake, and are inwardly touched with sorrowfulness of heart, and cannot but accuse themselves, and open their grief unto Almighty God, and call unto Him for mercy. This being done seriously, their mind is so occupied, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that all desire of meat and drink is laid apart, and loathing of worldly things and pleasures comes in place, so that nothing then liketh them more than to weep, to lament, to mourn, and both with words and behaviour of body to show themselves weary of life."

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

To Lady Maxwell Date: NORWICH, February 23, 1767. MY DEAR LADY, For a considerable time I was under apprehensions that you were in a state of temptation. And as I had no other way of helping you, this put me upon commending you the more frequently to Him that is able to save you. Your last, therefore, was doubly acceptable to me, as it relieved me from my fears concerning you and gave me the occasion of rejoicing over one for whom I have the most sincere and tender affection. Sure it is that the grace of God is sufficient for you in this and in every trying hour. So you have happily experienced it to be already; and so I trust you will experience to the end. But you must not imagine that you are yet out of the reach of temptation: thoughts will be suggested again and again; so that you have still need to be For ever standing on your guard And watching unto prayer. And let my dear friend keep at the utmost distance from temptation and carefully shun all occasions of evil. Oh it is a good though painful fight! You find you are not sent a warfare at your own cost. You have Him with you who can have compassion on your infirmities, who remembers you are but dust, and who at the same time has all power in heaven and earth, and so is able to save you to the uttermost. Exercise, especially as the spring comes on, will be of greater service to your health than an hundred medicines; and I know not whether it will not be restored in a larger measure than for many years when the peace of God fixes in your heart. Her Life, p. 25, shows that she was then 'distressed in mind and weak in body.' Is it far off Do not think so. His ear is not heavy; He now hears the cry of your heart. And will He not answer Why not to-day Come, Lord Jesus; come quickly! Your openness obliges me to be more than ever, my dear Lady, Your affectionate friend and servant.

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

To Ann Foard Date: LONDONDERRY, April 20, 1767. I love to think of you and hear from you. I want you to be always holy and happy. And why not You have a strong Helper; and shall not His strength be made perfect in your weakness Why, then, should you stop short of His whole promise 'Thou shalt love the Lord thy God with all thy heart' Hold Him to His word, and let not your hope be weakened by the subtle reasonings of men. Still let the language of your heart be, Big with earnest expectation, Let me sit at Thy feet, Longing for salvation 1 As long as you are in this spirit you will not forget Your affectionate brother.

To Peggy Dale Date: CASTLEBAR, May 17, 1767. MY DEAR SISTER, Concerning that displeasure, one may doubt whether it was any other than the concern you ought to have felt on the occasion; or, at least, whether it was any more than temptation to sin. But if it was, what would it prove Not that your heart had not been cleansed, but that, being off your guard, you suffered a degree of evil to re-enter. Was it so Then (if it be not done already) the Lord cleanse you from it this moment! Woman, be it unto thee even as thou wilt! Believe, and feel the blessing! Certainly the more vigorously you follow after Him the clearer will that unction be, without which it is not possible on some occasions to distinguish between temptation and sins. But you take the right way, without perplexing your mind about anything else. Now give yourself up to God. This is all you have to do. And even while you are doing it light will spring up. I feel it does me good to converse with you even at a distance. O never diminish either your love or your prayers for, my dear Peggy, Your affectionate brother.

To Christopher Hopper Date: ATHLONE, June 18, 1767. MY DEAR BROTHER, Sometimes the children forget the parents; but it is seldom the parents forget their children. I suppose it was the death of honest Paul Greenwood See letter of Oct. 8, 1755. which occasioned the report of yours. He could ill be spared: but he was ready for the Bridegroom; so it was fit he should go to Him. Michael See letter of Nov. 27, 1766. should take care to be either in Dublin or in the North of Ireland before the end of July. If it be possible for him to be a simple, plain man, pretending to nothing but to follow Christ, God will find him employment. And if he walk circumspectly and humbly in Ireland, the people of England will soon be reconciled to him. I wish you joy of having full employment. After his breakdown in health. You know, the more work the more blessing. There is good work to be done in this kingdom also; and many of our preachers do it in good earnest. But we want more labourers, especially in the North, where one preacher is increased into seven! and the people cry aloud for more. But, alas! we can neither make them nor hire them! I am, with love to Sister Hopper, Your affectionate friend and brother. I hope to see you and honest John John Fenwick, who was helping Hopper. at the Conference. An exact account of the Societies you will bring with you.

At some times we must look at outward things: such is the present condition of humanity. But we have need quickly to return home; for what avails all but Christ reigning in the heart Daily in His grace to grow What else have we to care for Only now to use all the grace we have received and now to expect all we want! The Lord Jesus swallow you up in His love!

To Mrs. Bennis Date: DUBLIN, July 25, 1767. DEAR SISTER BENNIS, When you write to me, you have only to 'think aloud,' just to open the window in your breast. When we love one another, there is no need of either disguise or reserve. I love you, and I verily believe you love me; so you have only to write just what you feel. The essential part of Christian holiness is giving the heart wholly to God; and certainly we need not lose any degree of that light and love which at first attend this: it is our own infirmity if we do; it is not the will of the Lord concerning us. Your present business is not to reason whether you should call your experience thus or thus, but to go straight to Him that loves you, with all your wants, how great or how many soever they are. Then all things are ready; help, while you ask, is given. You have only to receive it by simple faith. Nevertheless you will still be encompassed with numberless infirmities; for you live in an house of clay, and therefore this corruptible body will more or less press down the soul, yet not so as to prevent your rejoicing evermore and having a witness that your heart is all His. You may claim this: it is yours; for Christ is yours. Believe, and feel Him near. My dear sister, adieu. Yours affectionately.

To Joseph Townsend Date: EDINBURGH, August 1-3, 1767. Do you say, 'Nay, but I have acted right; for the Methodist people are a fallen people and the preachers preach only dry morality. They are in grievous error, denying election, perseverance, and the righteousness of Christ. Therefore their work is at an end, and the work of God which is now wrought is wrought by the awakened clergy. If I had preached in their chapels, I should thereby have abetted all their errors.'

This is home to the point. Convince me of this, and I have done with the Methodists and with preaching. But is it the true state of the case Let us consider it point by point. 1. Are the Methodists a fallen people Blessed be God, they are not: there never were more, there never were so many of them, either in England, Scotland, or Ireland, standing fast in loving, holy faith, as at this day. 2. 'But the preachers preach only dry morality.' With what ears must they hear who think so With the same as the honest Predestinarian at Witney, who, when I had been enforcing Galatians vi. 14 (and indeed with uncommon freedom of spirit), said, 'It was a pretty moral discourse.' My brother, distrust yourself; you may possibly mistake. I think we likewise have the Spirit of God. I think even I, to speak as a fool, can judge a little of preaching the gospel, perhaps as well as either Mr. Madan or Romaine. 3. 'But they deny election and perseverance and the righteousness of Christ.' They are not Calvinists; but they no more deny the righteousness of Christ than they do the godhead of Christ. Let this never be said more; it is a shameless slander. They deny only the vile abuse of that precious truth. 4. 'But they teach perfection.' They do exhort believers to go on unto perfection; and so do you, if you speak as the oracles of God. 5. 'Their work is at an end.' Far from it; sinners are still convinced and converted throughout the land. 6. 'The work of God is now wrought by the clergy.' The more the better; but where, and by whom How many has any one of them convinced or converted since Whitsuntide I fear, when we come to particulars, there will be small room to boast. If you put things on this issue, 'Whose word does God now bless' the matter will soon be determined.

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

To Ann Foard Date: SALISBURY, October 14, 1767. MY DEAR SISTER, At length I get a little time (after having been some weeks almost in a perpetual motion) to write a few lines to one I sincerely love. Grow in grace every hour, the more the better. Use now all the grace you have; this is certainly right: but also now expect all the grace you want! This is the secret of heart religion at the present moment to work and to believe. Here is Christ your Lord, the lover of your soul. Give yourself up to Him without delay; and, as you can, without reserve. And simply tell Him all you desire and all you want. What situation is it that hurries you Is it not determined whether you shall change your condition or no She was engaged to John Thornton, of Southwark. See heading to letter of June 3, 1763. Be it either way, God sitteth on the throne and ruleth all things well. I am Your affectionate brother.

To Miss G. Wood MY REVEREND AND DEAR BROTHER, We were this day most agreeably surprised to hear of your recovery before we had so much as heard of your illness It appears plain that the Lord has more for his labourer both to do and to suffer. For though a glorious share of both has fallen to thy lot, yet thy gracious Master seems resolved to qualify His faithful servant even for a far more exceeding and eternal weight of glory! Our respects and best wishes are with you and yours. The Lord Jesus Christ be with all of us! I need not tell my brother that, if Shoreham can any way contribute to his health, all at Shoreham will rejoice to see him. I am Yours most affectionately, VIN. PERRONET. LONDON, December 31, 1767. MY DEAR SISTER, In my last (which, it seems, you did not receive) I gave you both two advices: To beware of that levity which many serious people think innocent if not commendable between married people. Let your intimacy incite you to watch over one another that you may be uniformly and steadily serious. Do not talk on trifles with one another any more than you would with strangers; but let your freest conversation be always such as tends to make you wiser and better. My little indisposition is passed away. Health we shall have, if health be best. I have Brother Gilbert's of the 28th instant, and am obliged to you for your kind assistance. I knew nothing would be wanting on your part. As to the debt. See letter of Nov. 24. I purpose writing to several of our friends in Ireland. Peace be with all your spirits! I am, my dear sister, Your affectionate brother.

To Christopher Hopper Date: January 9, 1768. MY DEAR BROTHER, I constitute you, Christopher Hopper by name, Lord President of the North. Enter upon your province, Northumberland, Cumberland, Westmorland, Durham, Yorkshire, and Lincolnshire, without delay. Pray dispatch letters to Jacob Rowell, Jo. Heslop, Richard Boardman, Rowell was Assistant at the Dales, and Boardman at York: for Heslop, see letters of Sept. 26 and Oct. 1; and Boardman, letter of March 27, 1771. and your other deputies without loss of time; and quicken them to put forth all their strength and make one push for all. But hold! John Fenwick writes to me: 'I will give 25!' Do not abate him the five! No drawing back! I think the time is come for rolling this reproach from us. Your thought concerning the preachers is a noble one. If fifty of them set such an example, giving a little out of their little, such an instance would have an effect upon many. Let one stir up another. Spare no pains. Write east, west, north, and south. You have a ready mind and a ready pen; and it cannot be used in a better cause. I am Yours affectionately.

To Hannah Ball Date: LONDON, January 28, 1768. MY DEAR SISTER, I found a particular love to you from the time that you spoke so freely to me on that nice subject; especially when I found you had resolution to give up all for Christ, and even to pluck out the right eye and cast it from you. Use the same freedom still. Tell me from time to time anything that tries or troubles you. Certainly you will have trials of various kinds. Expect one after another, and conquer all through Him that loves you. Only hold fast your shield! Cast not away that confidence which hath great recompense of reward! Christ is yours! Yea, all He has and is is yours! And let all you are, soul and body, be His! Draw not back! Hang upon Him! Trust Him in all things! and love for His sake, my dear sister, Your affectionate brother.

To Christopher Hopper Date: MANCHESTER, March 29, 1768. Ever yours.

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

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

To his Brother Charles Date: EDINBURGH, May 14, 1768. I am glad Mr. Fletcher has been with you. But if the tutor fails, what will become of our college at Trevecca Did you ever see anything more queer than their plan of institution Pray who penned it, man or woman I am afraid the visitor too will fail.Fletcher was the visitor. The archers here have sorely wounded Lord Buchan. The Earl of Buchan died on Dec. 1, 1767, and his son succeeded him at the age of twenty-four. But if Isaac stays with you in London, what have the Stewards of Bristol to do with him They may, then, easily find his equal; for, with regard to them, he is equal to nothing. I am at my wits' end with regard to two things the Church and Christian Perfection. Unless both you and I stand in the gap in good earnest, the Methodists will drop them both. Talking will not avail. We must do, or be borne away. Will you set shoulder to shoulder If so, think deeply upon the matter, and tell me what can be done. Age, vir esto! nervos intendas tuos. 'Come, be a man! Stretch your nerves.' The last three words are from Terence's Eunuchus, II. iii. 19. Peace be with you and yours! Adieu.

He objects, secondly, that I 'assert the attainment of sinless perfection by all born of God.' I am sorry Mr. Erskine should affirm this again. I need give no other answer than I gave before, in the seventh page of the little tract For A Plain Account of Christian Perfection and the sermon on The Lord our Righteousness, see letter of Feb. 28, 1766, to John Newton. I sent him two years ago. I do not maintain this. I do not believe it. I believe Christian perfection is not attained by any of the children of God till they are what the Apostle John terms fathers. And this I expressly declare in that sermon which Mr. Erskine so largely quotes. He objects, thirdly, that I 'deny the imputation of Christ's active obedience.' Since I believed justification by faith, which I have done upwards of thirty years, I have constantly maintained that we are pardoned and accepted wholly and solely for the sake of what Christ hath both done and suffered for us. Two or three years ago Mr. Madan's sister showed him what she had wrote down of a sermon which I had preached on this subject. He entreated me to write down the whole and print it, saying it would satisfy all my opponents. I was not so sanguine as to expect this: I understood mankind too well. However, I complied with his request: a few were satisfied; the rest continued just as they were before. As long as Mr. Erskine continues of the mind expressed in his Theological Essays, there is no danger that he and I should agree any more than light and darkness. I love and reverence him, but not his doctrine. I dread every approach to Antinomianism. I have seen the fruit of it over the three kingdoms. I never said that Mr. Erskine and I were agreed. I will make our disagreement as public as ever he pleases; only I must withal specify the particulars. If he will fight with me, it must be on this ground and then let him do what he will and what he can. Retaining a due sense of your friendly offices, and praying for a blessing on all your labours, I remain, reverend and dear sir, Your affectionate brother and servant.

To Jane Hilton Date: GUISELEY, July 1, 1768. MY DEAR SISTER, You must now expect temptations. Perhaps they will assault you on every side; for all the powers of hell are enraged at you and will use every art to move you from your steadfastness. But He that is for you is greater than all that are against you: only beware of evil reasoning! Hang simply on Him that loves you, and whom you love; just as a little helpless child. Christ is yours, all yours: that is enough. Lean your whole soul upon Him! Do you find a witness in yourself that He has cleansed your heart Do you feel this always And have you a constant sense of the loving presence of God You never need lose anything that God has given, so you keep close to Him. Be little and mean in your own eyes, glorying only in the Lord. And do not cease to pray for Your affectionate brother. You may direct to me at Epworth, near Thorne, Yorkshire. It is a pity but you should now read the Plain Account of Christian Perfection (I suppose you may get it at Hull) and the First Epistle of St. John.

To Miss March Date: July 5, 1768. I am more inclined to congratulate you than to condole with you upon your present situation. Many circumstances concurred to expose you to the greatest of all dangers that of being generally commended. It is therefore a peculiarly gracious providence whereby this danger is turned aside, and that without any particular fault or even imprudence on your part. You may now experience the truth of that fine reflection, 'Nothing is more profitable for us than to suffer reproach for a good action done with a single eye.' Nevertheless you cannot be excused from speaking plain to Sarah Crosby and Ann Foard; and the sooner this is done the better, lest their want of judgement should produce more ill effects. Certainly you should labour to convince them that they were altogether in a fault. In any wise they should have spoke to you first; then, if you had not satisfied them, they might have gone farther. But what can be done for the poor young woman I am afraid lest she should be turned out of the way. You will hardly need that tract for a time, as you have Mr. Brainerd's Life. There is a pattern of self-devotion and deadness to the world! But how much of his sorrow and pain had been prevented, if he had understood the doctrine of Christian Perfection! How many tears did he shed because it was impossible to be freed from sin! As you have not the same outward trials which many have, it is highly needful you should have some inward ones; although they need not be either many or long. If you walk closely with God, He is able to give any degree of holiness, either by pleasure or pain. Sally Sarah Ryan died on Aug. 17. continues with you a little longer to quicken you in the way. Why should not a living Christian be exactly of the same spirit with a dying Christian, seeing the difference between her life and ours is nothing when compared to eternity

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

To Jane Hilton MY DEAR SISTER, Coming here this afternoon, I found your welcome letter. I would have you write as often as you can. For you have need of every possible help; inasmuch as your grace is as yet young and tender, and all the powers of darkness are at work to move you from your steadfastness, But it is enough that Christ is yours; and He is wiser and stronger than all the powers of hell. Hang upon Him, and you are safe; lean on Him with the whole weight of your soul. Do you find now as clear an evidence of the invisible as of the visible world And are your thoughts continually fixed on the God of your salvation Do you pray without ceasing Does He preserve you even in your dreams Hold fast what you have, and look for more; for there is no end of His goodness. Mr. Robertshaw is to stay with you another year; and doubt not the Lord will stay with you for ever. Think always of Him; and think sometimes of Your affectionate brother. To-morrow I go hence; but I expect to be here again next week, and to stay here till Monday se'nnight.

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

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

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

To Jane Hilton Date: SHOREHAM, December 22, 1768. MY DEAR SISTER, I do not remember that I ever found a fault in you before. But I do now. I must blame you. Why are you so short You can tell me all that is in your heart. And what should hinder you Suppose I was now sitting by you, would you need to hide anything And sometimes we can write what we cannot speak. But, either in writing or speaking, there need be no reserve between us. You mention trials. But this is a general word. Would it not ease your mind to be more particular Are your trials mostly inward or outward Are they from those of your own household Can any one lay disobedience to your charge Or do they only say you are proud and stubborn Let them say everything they can. Still look unto Jesus! Commune with Him in your heart! Let your eye be singly fixed on Him; your whole soul shall be full of light! I am, my dear Jenny, Your affectionate brother.

To Christopher Hopper Date: LONDON, January 5, 1769. 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 Samuel Levick Date: LONDON, January 19, I 769. The comfort is that whatever you want is already purchased for you. All is ready. For Christ is ready. And He is yours. I am, dear Sammy, Your affectionate friend and brother.

To Mrs. Woodhouse Date: LONDON, February 15, 1769. MY DEAR SISTER, You are not incapable of speaking just what you feel, just what nature and grace dictate. And you need never think of any difference between us; for we love one another. And it is a true observation, Love, like death, makes all distinctions void. Prior's Solomon, ii. 242. See letter of Aug. 9, 1772. Think we are just sitting by each other as when I saw you last at Owston. And write just as you would speak to me as free, or, if you can, more freely. Meantime stand fast in that liberty wherewith Christ hath made you free. Let temptations come as they will. Let them fly all round you. But they cannot enter unless you please. What temptations do you find the most troublesome Sometimes the most troublesome are not the most dangerous. But no danger can hurt you while you watch and pray: so long you are unconquerable. I know not why your name is not in the paper, if you are not ashamed of the gospel of Christ. O be bold for a good Master! I am, my dear sister, Your affectionate brother. Mrs. Woodhouse, Owston, Lincolnshire.

And with regard to perfection. Have not they that hold it the same right to be angry with you for denying it as you with them for affirming it But what is it you are angry at What is it you object to Let us understand the question before we dispute about it. By Christian Perfection I mean (1) loving God with all our heart. Do you object to this I mean (2) an heart and life all devoted to God. Do you desire less I mean (3) regaining the whole image of God. What objection to this I mean (4) having all the mind that was in Christ. Is this going too far I mean (5) walking uniformly as Christ walked. And this surely no Christian will object to. If any one means anything more or anything else by perfection, I have no concern with it. But if this is wrong, yet what need of this heat about it, this violence I had almost said fury of opposition, carried so far as even not to lay out anything with this man or that woman who professes it 'Nay,' says Mrs. , 'I did not refrain from it for this only, but for their espousing Mr. Olivers's cause against Mr. Morgan.' Worse and worse! What! are people to starve (at least for me), unless they think as I think or like whom I like Alas, what religion, what humanity, what common sense is this But I have done. I have once for all taken upon myself a most unthankful office. I have spoken with all plainness and simplicity, and now leave the event to God. May He open your heart, that you may discern His holy and acceptable and perfect will, that you may have a right judgement in all things, and evermore rejoice in His holy comfort. I am, dear madam, Your affectionate servant.

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

To Mrs. Barton Date: BRISTOL, September 9, 1769. MY DEAR SISTER, Now I understand you well; but I did not understand you before. I thought you meant that you had not now the love that you had once. See letter of Aug. 6. I am glad to find that I was mistaken, and that you still retain that precious gift of God. Undoubtedly you may retain it always; yea, and with a continual increase. You may have a deeper and deeper fellowship with the Father and with His Son Jesus Christ. You may have more and more of the mind which was in Him and be more fully renewed in His likeness. You should send me word from time to time what your present experience and your present trials are. Peace be with your spirits! I am, my dear sister, Your affectionate brother.

To Mary Bishop Date: IPSWICH, November 5, 1769. DEAR MISS BISHOP, When I was last in Bath, About Sept. 21. Mr. Hodsal told me Miss Bishop would be glad to see me. But as I did not know you at all, and I had not an hour to spare, I did not think of it any farther till yesterday, when I heard from Miss March, who gave me a particular account of your situation. We have had a Society in Bath for about thirty years, sometimes larger and sometimes smaller. See Wes. Meth. Mag. 1846, pp.1088-1825. The chapel was then in Avon Street. It was very small this autumn, consisting only of eleven or twelve persons, of whom Michael Hemmings was leader. I spoke to these one by one, added nine or ten more, divided them into two classes, and appointed half of them to meet with Joseph Harris. But if you are willing to cast in your lot with us, I had rather that those single women in both classes who desire it should meet with you and any others who are not afraid of the reproach of Christ. In that little tract A Plain Account of the People called Methodists you see our whole plan. See letter in Dec. 1748 to Vincent Perronet. We have but one point in view to be altogether Christians, scriptural, rational Christians. For which we well know, not only the world, but the almost Christians, will never forgive us. From these, therefore, if you join heart and hand with us, you are to expect neither justice nor mercy. If you are determined, let me know. But consider what you do. Can you give up all for Christ the hope of improving your fortune, a fair reputation, and agreeable friends Can He make you amends for all these Is He alone a sufficient portion I think you will find Him so. And if you was as entirely devoted to God as my dear Jenny Cooper was, you would never have cause to repent of your choice either in time or in eternity.

With regard to you, I have frequently observed that there are two very different ranks of Christians, both of whom may be in the favour of God an higher and a lower rank. The latter avoid all known sin, do much good, use all the means of grace, but have little of the life of God in their souls and are much conformed to the world. The former make the Bible their whole rule, and their sole aim is the will and image of God. This they steadily and uniformly pursue, through honour and dishonour, denying themselves, and taking up their cross daily; considering one point only 'How may I attain most of the mind that was in Christ, and how may I please Him most?' Now, I verily believe never was a person of rank more prepared for this state than you were the first time I had the pleasure of seeing you. Nay, I doubt not but you pant after it now; your soul is athirst to be all devoted to God. But who will press you forward to this? Rather, who will not draw you back? It is in this respect that I think one that uses plain dealing is needful for you in the highest degree; so needful, that without this help you will inevitably stop short: I do not mean stop short of heaven, but of that degree of holiness, and consequently of happiness both in time and eternity, which is now offered to your acceptance. It is herein that I am jealous over you. I am afraid of your sinking beneath your calling, degenerating into a common Christian, who shall indeed be saved, but saved as by fire. I long to see both you and your lady a little more than common Christians Christians of the first rank in the kingdom of God, full of all goodness and truth. I want you to be living witnesses of all gospel holiness! And what shal1 hinder if you seek it by faith? Are not all things ready? The Lord God give you to experience that all things are possible to them that believe! O God, let all their life declare, How happy these Thy servants are; How far above these earthly things; How pure when washed in Jesu's blood; How intimately one with God, A heaven-born race of priests and kings! I am, honoured sir, Your friend and servant.

To George Whitefield Date: LEWISHAM, February 21, 1770. MY DEAR BROTHER, Mr. Keen informed me some time since of your safe arrival in Carolina; of which, indeed, I could not doubt for a moment, notwithstanding the idle report of your being cast away, which was so current in London. I trust our Lord has more work for you to do in Europe as well as in America. And who knows but before your return to England I may pay another visit to the New World? See letters of Feb. 17 and Dec.14. I have been strongly solicited by several of our friends in New York and Philadelphia. They urge many reasons, some of which appear to be of considerable weight. And my age is no objection at all; for I bless God my health is not barely as good but abundantly better in several respects than when I was five-and-twenty. But there are so many reasons on the other side that as yet I can determine nothing; so I must wait for farther light. Here I am: let the Lord do with me as seemeth Him good. For the present I must beg of you to supply my lack of service by encouraging our preachers as you judge best, who are as yet comparatively young and inexperienced, by giving them such advices as you think proper, and, above all, by exhorting them, not only to love one another, but, if it be possible, as much as lies in them to live peaceably with all men.

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

To Mrs. Barton Date: ARBROATH, May 8, 1770. MY DEAR SISTER, Two things are certain: the one, that it is possible to lose even the pure love of God; the other, that it is not necessary, it is not unavoidable it may be lost, but it may be kept. Accordingly we have some in every part of the kingdom who have never been moved from their steadfastness. And from this moment you need never be moved: His grace is sufficient for you. But you must continue to grow if you continue to stand; for no one can stand still. And is it not your Lord's will concerning you that you should daily receive a fresh increase of love? And see that you labour so much the more to comfort the feeble-minded, to support the weak, to confirm the wavering, and recover them that are out of the way. In June I hope to see you. Peace be with your spirits! I am Your affectionate brother.

To Mrs. Bennis Date: ASHBY, July 27, 1770. Sink into perfection's height, The depth of humble love. If the preachers on Waterford Circuit had punctually adhered to the plan which I fixed, the horse would have been no burthen; but the misfortune is every dunce is wiser than me. However, at your desire I will send a second preacher into the circuit after Conference; but the preachers must change regularly. It would never do to let one man sit down for six months with a small Society; he would soon preach himself and them as lifeless as stones. Your alteration of the circuit so as to take in poor, dead Clonmel I much approve, and hope Sister L See letter of June 13 will be made a blessing to the few there. I rejoice at Sisters P and B 's happy release. Mrs. Bennis had told him that both died triumphantly. Is not this worth living for? Still draw near to the fountain by simple faith, and take all you want; but be not slothful in your Lord's vineyard. My dear sister, Yours affectionately.

To Mrs. Marston Date: LONDON, August 11, 1770. MY DEAR SISTER, I thought it long since I heard from you, and wanted to know how your soul prospered. Undoubtedly as long as you are in the body you will come short of what you would be, and you will see more and more of your numberless defects and the imperfection of your best actions and tempers. Yet all this need not hinder your rejoicing evermore and in everything giving thanks. Heaviness you may sometimes feel; but you never need come into darkness. Beware of supposing darkness, that is unbelief, to be better than the light of faith. To suppose this is one of the gross errors of Popery. 'He that followeth me,' says our Lord, 'shall not walk in darkness.' That you are tempted a thousand ways will do you no hurt. In all these things you shall be more than conqueror. I hope the select society For the origin of the select society, see the letter to Vincent Perronet in Dec. 1748, sect. VIII.1-4. meets constantly and that you speak freely to each other. Go on humbly and steadily, denying yourselves and taking up your cross daily. Walk in the light as He is in the light, in lowliness, in meekness, in resignation. Then He will surely sanctify you throughout in spirit, soul, and body. To hear from you is always a pleasure to, my dear sister, Your affectionate brother. I am going to Bristol.

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

And set our judgement by our passion. Passion and prejudice govern the world, only under the name of reason. It is our part, by religion and reason joined, to counteract them all we can. It is yours in particular to do all that in you lies to soften the prejudices of those that are round about you and to calm the passions from which they spring. Blessed are the peace-makers! You judge rightly: perfect love and Christian liberty are the very same thing; and those two expressions are equally proper, being equally scriptural. 'Nay, how can they and you mean the same thing? They say you insist on holiness in the creature, on good tempers, and sin destroyed.' Most surely. And what is Christian liberty but another word for holiness? And where is this liberty or holiness if it is not in the creature? Holiness is the love of God and man, or the mind which was in Christ. Now, I trust, the love of God is shed abroad in your heart by the Holy Ghost which is given unto you. And if you are holy, is not that mind in you which was also in Christ Jesus?

And are not the love of God and our neighbour good tempers? And, so far as these reign in the soul, are not the opposite tempers, worldly-mindedness, malice, cruelty, revengefulness, destroyed? Indeed, the unclean spirit, though driven out, may return and enter again; nevertheless he was driven out. I use the word 'destroyed' because St. Paul does; 'suspended' I cannot find in my Bible. 'But they say you do not consider this as the consequence of the power of Christ dwelling in us.' Then what will they not say? My very words are: 'None feel their need of Christ like these; none so entirely depend upon Him. For Christ does not give light to the soul separate from, but in and with, Himself. Hence His words are equally true of all men in whatever state of grace they are: "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me: without" (or separate from) "Me ye can do nothing." For our perfection is not like that of a tree, which flourishes by the sap derived from its own root; but like that of a branch, which, united to the vine, bears fruit, but severed from it is "dried up and withered."' At length veris vincor 'I am conquered by the truth.': I am constrained to believe (what I would not for a long time) these are not the objections of judgement, but of passion; they do not spring from the head, but the heart. Whatever I say, it will be all one. They will find fault because I say it. There is implicit envy at my power (so called), and a jealousy rising therefrom. Hence prejudice in a thousand forms; hence objections springing up like mushrooms. And, while those causes remain, they will spring up, whatever I can do or say. However, keep thyself pure; and then there need be no strangeness between you and, dear Joseph, Your affectionate brother.

To Christopher Hopper Date: LONDON, October 13, 1770. MY DEAR BROTHER, You are quite right. If a man preach like an angel, he will do little good without exact discipline. I am glad honest William Hodgson has been of use; and hope you have made him and his brother friends. I will trust you for letting any place be six or eight weeks without preaching. Let this evil be removed, and the congregations will increase on Wednesdays as well as Sundays. Pray warn your young man continually (and yourself), 'Not too long or too loud!' I am right glad honest R. Roberts has preached at the Cross. 'Go thou and do likewise.' I leave both the vicar and the curate in your hands. I have no concern with them. I let them drop. Be strong in the Lord and in the power of His might! I am, with love to Sister Hopper, Your affectionate friend and brother.

To Matthew Lowes Date: LONDON, October 13, 1770. MY DEAR BROTHER, Health you shall have, if health be best: if not, sickness will be a greater blessing. I am glad you have Dr. Wilson near. A more skilful man, I suppose, is not in England. If you should continue weak (as I did from November to March), good is the will of the Lord. You are not a superannuated preacher; but you are a supernumerary. I believe one of your boys is rejoicing in the love of God. I am, with love to Sister Lowes, dear Matthew, Your affectionate brother.

To Mrs. Woodhouse Date: LONDON, November 18, 1770. MY DEAR SISTER, It always gives me pleasure to hear from you, and to know that your soul prospers; so does the work of God in various places, and I hope in Lincolnshire. It certainly will if Mr. Ellis is exact in discipline. It is sure none is a member of a Methodist Society that has not a ticket. This is a necessary thing; but it is only a small one. The great point is to conform to the Bible method of salvation to have the mind which was in Christ, and to walk as Christ walked. I hope all your three preachers insist upon this, which is the very essence of Christian perfection. And why should note my dear friend, in spite of a thousand temptations, experience this every day? This morning I am to preach Mr. Whitefield's funeral sermon at the chapel in Tottenham Court Road and at the Tabernacle in the evening. It is true it will be impossible, humanly speaking, for my voice to fill either of those places; especially if it is as full as a beehive, and consequently as hot as an oven. But nothing is impossible with God. Let us trust Him, and He will do all things well! I am, my dear sister, Your affectionate brother.

To Christopher Hopper Date: LONDON, December 21, 1770. MY DEAR BROTHER, We are sure God is wise in all His ways and gracious in all His works. But many times the reasons of them are past finding out. We can only say, 'It is the Lord; let Him do what seemeth Him good.' I wish that good young man Mr. Hill could be prevailed upon to cast in his lot among us. He is upright of heart, and bids very fair to be an useful labourer in our Lord's vineyard. I am, with love to Sister Hopper, Your affectionate friend and brother.

To Joseph Benson Date: LONDON, December 28, 1770. One point I advise you to hold fast, and let neither men nor devils tear it from you. You are a child of God; you are justified freely through the redemption which is in Christ Jesus. Your sins are forgiven! Cast not away that confidence, which hath great recompense of reward. Now, can any be justified but by faith? None can. Therefore you are a believer; you have faith in Christ; you know the Lord; you can say, 'My Lord and my God.' And whoever denies this may as well deny that the sun shines at noonday. Yet still ten thousand lusts remain, And vex your soul, absolved from sin; Still rebel nature strives to reign, And you are all unclean, unclean! This is equally clear and undeniable. And this is not only your experience, but the experience of a thousand believers beside, who yet are sure of God's favour as of their own existence. To cut off all doubt on this head, I beg you to give another serious reading to those two sermons Sin in Believers and The Repentance of Believers. Works, v. 144-70.

To Hannah Ball Date: LONDON, January 24, 1771. MY DEAR SISTER, The sure way is, By doing and bearing the will of our Lord, We still are preparing to meet our reward. See Poetical Works of J. and C. Wesley, v. 427. Go on steadily doing and suffering the holy and acceptable will of God. It pleases Him sometimes to let us sow much seed before there is any visible fruit. But frequently much grows upon a sudden, at a time and in a manner which we least expected. So God confounds human wisdom, and constrains him that glorieth to glory in the Lord. I am glad the providence of God led you to Wallingford, were it only for the sake of poor Miss Hartly. See letter of Aug. 3 to Miss March. She departed from us for a season that we might receive her again for ever. This should be an encouragement to you to labour with other backsliders. No one is ruined while he is out of hell. I am, my dear sister, Your affectionate brother.

To Mary Bishop Date: LONDON, February 16, 1771. MY DEAR SISTER, Never be afraid of being troublesome. That would not be the case, were you to write every week. You look inward too much and upward too little. Christ is ready to impart Life to all, for life who sigh; In thy mouth and in thy heart The word is ever nigh. Encourage yourself to trust Him; that is your point: then He will do all things well. Legality, with most who use that term, really means tenderness of conscience. There is no propriety in the word if one would take it for seeking justification by works. Considering, therefore, how hard it is to fix the meaning of that odd term, and how dreadfully it has been abused, I think it highly advisable for all the Methodists to lay it quite aside. If he could find any other doctrine which he thought was peculiarly mine, Mr. Shirley would be as angry at it as he is at Christian Perfection. But it is all well: we are to go forward, whoever goes back or turns aside. I hope your class goes on well, and that you are not weary of well doing. The Lord is at hand. I am, my dear sister, Your affectionate brother.

To Lady Maxwell Date: LONDON, February 26, 1771. MY DEAR LADY, I cannot but think the chief reason of the little good done by our preachers at Edinburgh is the opposition which has been made by the ministers of Edinburgh as well as by the false brethren from England. These steeled the hearts of the people against all the good impressions which might otherwise have been made, so that the same preachers by whom God has constantly wrought, not only in various parts of England but likewise in the northern parts of Scotland, were in Edinburgh only not useless. They felt a damp upon their own spirits; they had not their usual liberty of speech; and the word they spoke seemed to rebound upon them, and not to sink into the hearts of the hearers. At my first coming I usually find something of this myself: but the second or third time of preaching it is gone; and I feel, greater is He that is with us than all the powers of earth and hell. If any one could show you by plain scripture and reason a more excellent way than that you have received, you certainly would do well to receive it; and I trust I should do the same. But I think it will not be easy for any one to show us either that Christ did not die for all or that He is not willing as well as able to cleanse from all sin even in the present world. If your steady adherence to these great truths be termed bigotry, yet you have no need to be ashamed. You are reproached for Christ's sake, and the Spirit of glory and of Christ shall rest upon you. Perhaps our Lord may use you to soften some of the harsh spirits and to preserve Lady Glenorchy She gave up all connexion with Wesley's preachers shortly after De Courcy's arrival. See letter of Jan. 24. or Mr. De Courcy from being hurt by them. I hope to hear from you (on whom I can depend) a frequent account of what is done near you. After you have suffered awhile, may God stablish, strengthen, settle you! I am, my dear Lady, Your very affectionate servant.

To Joseph Benson Date: CHESTER, March 16. 1771. A babe in Christ (of whom I know thousands) has the witness sometimes. A young man (in St. John's sense) has it continually. I believe one that is perfected in love, or filled with the Holy Ghost, may be properly termed a father. This we must press both babes and young men to aspire after yea, to expect. And why not now I wish you would give another reading to the Plain Account of Christian Perfection. I am, dear Joseph, Your affectionate brother. PS. While I am in Ireland you need only direct to Dublin. I am afraid that smooth words have prevailed over Mr. Fletcher and persuaded him all the fault was on your side. He promised to write to me from Wales, but I have not had one line.

To Mary Stokes Date: CHESTER, March 17, 1771. DEAR MISS STOKES, I almost wonder, Have I found another Jenny Cooper See letter of Sept. 11, 1765. I take knowledge of her spirit in you. I doubt not God has begun a good work in your heart. He has given you a taste of the powers of the world to come. He has delivered you from the vain expectation of finding happiness in the things of earth; and I trust you will be entangled no more in that snare. You know where true joys are to be found. Now stand fast in that beginning of liberty wherewith Christ has made you free. Yet do not stand still. This is only the dawn of day: the Sun of Righteousness will rise upon you in quite another manner than you have hitherto experienced. And who knows how soon Is He not near Are not all things now ready What hinders you from receiving Him now If thou canst believe.' Here is all the bar: only unbelief keeps out the mighty blessing! How many things have you been enabled to overcome since I saw you in the great garden But do not leave my poor Molly Jones behind, not that you can stay for her, but bring her on with you. I have much hopes that nothing will stop Sally James or Miss Flower. Mr. Stokes and Captain and Mrs. James were intimate friends of Charles Wesley. See letters of Feb. 11, 1772, and Nov. 29, 1774. O bear one another's burthens! Then shall you be not almost but altogether Christians! Then shall you fulfil the joy of, my dear Miss Stokes, Yours affectionately. While I am in Ireland you need only direct to Dublin.

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

To Joseph Pilmoor Date: DUBLIN, March 27, 1771. Your affectionate friend and brother.

To Philothea Briggs Date: DUBLIN, March 30, 1771. 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 Christopher Hopper Date: CORK, May 5, 1771. MY DEAR BROTHER, The work is to be delivered in weekly and monthly numbers; but it is of most use to have portable volumes. The first collected edition of Wesley's Works, published in thirty-two 12mo vols. 1771-4. see Green's Bibliography, No. 276. I have corrected as much as will make nine or ten out of the thirty volumes. All the verse works I have corrected in conjunction with the preachers, and left the corrected copy at London. If I live to finish the correction of my own works, I shall then revise the Christian Library. If ever you should spend a twelvemonth in this kingdom, you would not repent of your labour. Here is a people ready prepared for the Lord. I am, with love to Sister Hopper, Your affectionate friend and brother.

5. These are well styled by Christ "ravening wolves," by St. Paul "grievous wolves," from the mischiefs they do, rending the Church of Christ, and perverting the true sense of the gospel for their own private ends. They ever did, and to this day do, pretend to extraordinary inspiration.' Round assertions! Let us consider them one by one. (1) These are styled by Christ "ravening wolves," by St. Paul "grievous wolves."' True; but how does it appear that these names are applicable to the Methodists Why, they rend the Church of Christ.' What is the Church of Christ According to our Article, a Church is a company of faithful people,' of true believers, who have the mind that was in Christ,' and walk as Christ walked.' Who, then, are the Church of Christ in Waterford Point them out, sir, if you know them; and then be pleased to show how the Methodists rend this Church of Christ. You may as justly say they rend the walls or the steeple of the cathedral church. However, they pervert the true sense of the gospel for their own private ends.' Wherein do they pervert the true sense of the gospel I have published Notes both on the Gospels and the other Scriptures. But wherein do those Notes pervert the sense None has yet attempted to show. But for what private ends should I pervert it for ease or honour Then I should be sadly disappointed. Or for money This is the silliest tale of all. You may easily know, if you are willing to know it, that I did not leave Waterford without being some pounds lighter than I was when I came thither.

6. But they pretend to extraordinary inspiration.' They do not: they expressly disclaim it. I have declared an hundred times, I suppose ten times in print, that I pretend to no other inspiration than that which is common to all real Christians, without which no one can be a Christian at all. They denounce hell and damnation to all that reject their presences' . This is another charge; but it is as groundless as the former, it is without all shadow of truth. You may as well say the Methodists denounce hell and damnation to all that reject Mahometanism. As groundless, as senselessly, shamelessly false, is the assertion following: To reject their ecstasies and fanatic presences to revelation is cried up as a crime of the blackest dye.' It cannot be that we should count it a crime to reject what we do not pretend to at all. But I pretend to no ecstasies of any kind, nor to any other kind of revelation than you yourself, yea, and every Christian enjoys, unless he is without God in the world.' 7. These grievous wolves pretended to greater mortification and self-denial than the Apostles themselves' . This discovery is spick-and-span new: I never heard of it before. But pray, sir, where did you find it I think not in the canonical Scriptures. I doubt you had it from some apocryphal writer. Thus also do the modern false teachers.' I know not any that do. Indeed, I have read of some such among the Mahometan Dervises and among the Indian Brahmins. But I doubt whether any of these outlandish creatures have been yet imported into Great Britain or Ireland. 8. They pretend to know the mind of Christ better than His Apostles' . Certainly the Methodists do not: this is another sad mistake, not to say slander. However, better than their successors do.' That is another question. If you rank yourself among their successors, as undoubtedly you do, I will not deny that some of these poor, despised people, though not acting in a public character, do know the mind of Christ that is, the meaning of the Scripture better than you do yet. But perhaps, when ten years more are gone over your head, you may know it as well as they.

14. You proceed: They pretend to be as free from sin as Jesus Christ' . You bring three proofs of this: (1) Mr. Wesley, in his answer to a divine of our Church, says, "Jesus Christ stands as our regeneration, to help us to the same holy, undefiled nature which He Himself had; and if this very life and identical nature is not propagated and derived on us, He is not our Saviour"' . When I heard you read these words, I listened and studied, and could not imagine where you got them. I knew they were not mine: I use no such queer language; but did not then recollect that they are Mr. Law's words in his Answer to Dr. Trapp, an extract from which I have published. Joseph Trapp, D.D., preached four sermons, mainly against Law's Serious Call, in 1739. Wesley published an extract from Law's Answer in 1748. See Green's Bibliography, No. 118. But be they whose they will, they by no means imply that we are to be as righteous as Christ was,' but that we are to be (which St. Peter likewise affirms) partakers of the divine nature.' (2) A preacher of yours declared he was as free from sin as Christ ever was.' I did not hear him declare it: pray did you If not, how do you know he declared it at all, Nay, but another declared he believed it was impossible for one whom he named to sin, for the Spirit of God dwelt in him bodily' . Pray, sir, did you hear this yourself Else the testimony is nothing worth. Hearsay evidence will not be admitted by any court in the kingdom. What you say of that good man Mr. Whitefield, now with God, I leave with Mr. H 's remark: I admire your prudence, though not your generosity; for it is much safer to cudgel a dead man than a living one.'

To Elizabeth Briggs Date: CASTLEBAR, May 31, 1771. MY DEAR BETSY, You judge exceeding right: as yet you are but a little child, just a babe in the pure love of Christ. As a little child, hang upon Him, and simply expect a supply of all your wants. In this respect reasoning profits you nothing; indeed, it is just opposite to believing, whereby you hearken to the inward voice, which says, 'Open thy mouth wide, and I will fill it.' Undoubtedly it would be a cross to you to declare what God has done for your soul; nay, and afterwards Satan would accuse you on the account, telling you, 'You did it out of pride.' Yea, and some of your sisters would blame you, and perhaps put the same construction upon it. Nevertheless, if you do it with a single eye, it will be well pleasing to God. Your letters will be always agreeable to, my dear Betsy, Yours affectionately.

What you feel is certainly a degree of anger, but not of sinful anger. There ought to be in us (as there was in our Lord) not barely a perception in the understanding that this or that is evil, but also an emotion of mind, a sensation or passion suitable thereto. This anger at sin, accompanied with love and compassion to the sinner, is so far from being itself a sin, that it is rather a duty. St. Paul's word is, 'not easily provoked' to any paroxysm of anger: neither are you; nevertheless, I suppose there is in you, when you feel a proper anger at sin, an hurrying motion of the blood and spirits, which is an imperfection, and will be done away.

To Ann Bolton Date: ROOSKY, June 8, 1771. Woman, remember the faith! It is given to you to believe in the name of the Son of God! Nay, and also to suffer with Him, to drink a little of the cup which He drank of. O beware that you are not weary or faint in your mind! See what blessings are reserved in store for you What if God sees good to permit for a little season that Satan should sift you as wheat Still you have a Friend before the throne above; and He hath prayed for you that your faith fail not. You shall lose nothing in the furnace but your dross; you shall be purified, not consumed. I cannot tell you how near you have been to me ever since I heard of your present visitation. And why should you not expect that He who loves you a thousand times more than I do will heal both soul and body together Look for Him! He is not far off! Come, Lord Jesus! Come quickly. I am Your affectionate brother.

To Miss March Date: COCKHILL, IRELAND, June 25, 1771. Undoubtedly the reward which is purchased for us by the blood of the covenant will be proportioned to what we are (through grace), what we do, and what we suffer. Whatever, therefore, prevents our doing good prevents our receiving so full a reward; and what can countervail that loss It is certainly right that we should bear one another's burthens; that we should weep with them that weep, and for them that weep not for themselves. 'When Jesus saw them weeping, He troubled Himself.' He willingly sustained that emotion; He voluntarily suffered that sorrow; and it is good for us to tread in His steps. 'But how far' Just so far as does not disqualify us for any other part of our duty; so far as softens, not unnerves, the mind, as makes us more, not less, zealous of good works. Undoubtedly there are various kinds and various degrees of communion with God. We cannot confine it to one only; it may take in the exercise of every affection, either single or variously mixed together; and may run through all our outward employments. The most desirable prayer is that where we can quite pour out our soul and freely talk with God. But it is not this alone which is acceptable to Him. 'I love one,' said an holy man, 'that perseveres in dry duty.' Beware of thinking even this is labour lost. God does much work in the heart even at those seasons. And when the soul, sighing to be approved, Says, 'Could I love,' and stops, God writeth, 'Loved!' And yet the comfort is that you need not rest here: you may go on until all your heart is love; till you 'rejoice evermore, pray without ceasing, and in everything give thanks.' You know this is the will of God concerning you in Christ Jesus. I think Molly Penington See letters of May 30, 1771, and Sept. 16, 1780. enjoys this, and grows in grace continually. So do two or three more members in this Society. But they sadly want more searching preachers, and those that would help them forward by explaining the deep things of God. Peace be with your spirit.

To Several Preachers and Friends Date: DUBLIN, July 10, 1771. 'We have leaned too much toward Calvinism.' '1. With regard to man's faithfulness. Our Lord Himself taught us to use the expression; and we ought never to be ashamed of it. We ought steadily to assert it, on His authority, that if a man is not faithful in the unrighteous mammon God will not give him the true riches.' I think nothing farther need be said on this, as it is grounded on the express Word of God. '2. With regard to working for life. This also our Lord has expressly commanded us. " Labour " (literally work) " for the meat that endureth to everlasting life." And, in fact, every believer works for as well as from life.' 'Every believer': of such only the proposition speaks, And who can doubt it '3. We have received it as a maxim that " a man is to do nothing in order to justification." Nothing can be more false. Whoever desires to find favour with God should " cease from evil and learn to do well." Whoever repents should " do works meet for repentance." And if this is not in order to find favour, what does he do them for' And who can deny one line of this if he allows the Bible to be true Thus far, then, here is no ground for this marvellous outcry. Here is no heresy, but the words of truth and soberness. 'Review the whole affair. '1. Who of us is now accepted of God' (I mean, who is now in His favour The question does not refer to the gaining the favour of God, but the being therein, at any given point of time.) 'He that now believes in Christ with a loving and obedient heart.' Well, and who can deny this Who can find any fault either with the sentiment or the expression

'2. But who among those that never heard of Christ He that " feareth God and worketh righteousness " according to the light he has.' The very words of St. Peter Acts x. 34-5.: 'Of a truth I perceive God is no respecter of persons: but in every nation he that feareth God and worketh righteousness is accepted with Him' (dektos autw esti), is in a state of acceptance. Disprove this who can. '3. Is this the same with he that is sincere Nearly, if not quite.' So I think. But I contend not for a word. You may either take it or leave it. '4. Is not this salvation by works Not by the merit of works, but by works as a condition.' By salvation I here mean final salvation. And who can deny that both inward good works (loving God and our neighbour) and outward good works (keeping His commandments) are a condition of this What is this more or less than 'Without holiness no man shall see the Lord' '5. What have we, then, been disputing about these thirty years I am afraid about words.' That is, so far as we have been disputing (as I did with Dr. Church) whether works be a condition of salvation yea, or of justification, suppose you take that term as our Lord does (Matt. xii. 37), where (speaking of the Last Day) He says, 'By thy words thou shalt be justified.' With justification as it means our first acceptance with God this proposition has nothing to do. 'Tis true thirty years ago I was very angry with Bishop Bull, that great light of the Christian Church, because in his Harmonica Apostolica he distinguishes our first from our final justification, and affirms both inward and outward good works to be the condition of the latter, though not the former. '6. As to merit itself, of which we have been so dreadfully afraid, we are rewarded according to our works yea, because of our works. How does this differ from for the sake of our works And how differs this from secundum merita operum as our works deserve Can you split this hair I doubt I cannot.'

To the Countess of Huntingdon Date: NEAR THE HAY, August 14, 1771. Source: The Letters of John Wesley (1771) MY DEAR LADY, When I received the former letter from your Ladyship, I did not know how to answer; and I judged, not only that silence would be the best answer, but also that with which your Ladyship would be best pleased. When I received your Ladyship's of the 2nd instant, I immediately saw that it required an answer; only I waited till the hurry of the Conference was over that I might do nothing rashly. I know your Ladyship would not 'servilely deny the truth.' I think neither would I; especially that great truth Justification by Faith, which Mr. Law indeed flatly denies (and yet Mr. Law was a child of God), but for which I have given up all my worldly hopes, my friends, my reputation yea, for which I have so often hazarded my life, and by the grace of God will do again. 'The principles established in the Minutes' I apprehend to be no way contrary to this, or to that faith, that consistent plan of doctrine, which was once delivered to the saints. I believe, whoever calmly considers Mr. Fletcher's Letters Five Letters to the Hon. and Rev. Walter Shirley, which formed the First Check to Antinomianism. See Tyerman's Wesley's Designated Successor, p. 192. will be convinced of this. I fear, therefore, 'zeal against those principles' is no less than zeal against the truth and against the honour of our Lord. 'The preservation of His honour appears so sacred' to me, and has done for above these forty years, that I have counted, and do count, all things loss in comparison of it. But till Mr. Fletcher's printed letters are answered, I must think everything spoke against those Minutes is totally destructive of His honour, and a palpable affront to Him both as our Prophet and Priest, but more especially as the King of His people. Those letters (which therefore could not be suppressed without betraying the honour of our Lord) largely prove that the Minutes lay no other foundation than that which is laid in Scripture, and which I have been laying, and teaching others to lay, for between thirty and forty years.

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

To Mary Bishop Date: BRISTOL, September 1, 1771. MY DEAR SISTER, I hope to see you at Bath on Tuesday, and to preach about six in the evening. I choose to preach early that I may have time to meet the Society after preaching. Concessions made in the chapel at Bath would not quench the flame kindled over the three kingdoms. As to the 1770 Minutes. Mr. Fletcher's Letters may do this in some measure; but the antidote cannot spread so fast as the poison. However, the Lord reigneth, and consequently all these things shall work together for the increase of His kingdom. Certainly simple faith is the very thing you want, that faith which lives upon Christ from moment to moment. I believe that sermon The Scripture Way of Salvation See Works. vi. 43-54. might at this time be particularly useful to you. It is a great thing to seize and improve the very now. What a blessing you may receive at this instant! Behold the Lamb of God! I am, dear Miss Bishop, Your affectionate brother.

To Mrs. Savage Date: BRISTOL, September 19, 1771. MY DEAR SISTER, A report was spread abroad of my coming to Broadmarston and several other places; but I know not what was the occasion of it. I am now expected in the southern parts of the kingdom, and my course has been for several years as fixed as that of the sun. Mr. Ellis is a steady, experienced man, and a sound preacher. Wherever he is the work of our Lord prospers in his hand; and the more so as he is a lover of discipline, without which the best preaching is of little use. I advise you to speak to him as freely as possible, and he will be made profitable to your soul. Your late trials were intended to give you a deeper sense of your poverty and helplessness. But see that you cast not away that confidence which hath great recompense of reward. Cleave to Him with your whole heart, and all is well. I am, my dear sister, Your affectionate brother.

To Mrs. Bennis Date: RYE, October 28, 1771. MY DEAR SISTER, It is no wonder that finite cannot measure infinite, that man cannot comprehend the ways of God. There always will be something incomprehensible, something like Himself, in all His dispensations. We must therefore be content to be ignorant until eternity opens our understanding, particularly with regard to the reasons of His acting thus or thus. These we shall be acquainted with when in Abraham's bosom. As thinking is the act of an embodied spirit, playing upon a set of material keys, it is not strange that the soul can make but ill music when her instrument is out of tune. This is frequently the case with you; and the trouble and anxiety you then feel are a natural effect of the disordered machine, which proportionately disorders the mind. But this is not all: as long as you have to wrestle, not only with flesh and blood, but with principalities and powers, wise as well as powerful, will they not serve themselves of every bodily weakness to increase the distress of the soul But let them do as they may; let our frail bodies concur with subtle and malicious spirits: yet see that you cast not away your confidence, which hath great recompense of reward. 'Be strong in the Lord and in the power of His might.' Whereunto you have attained hold fast; and when you feel the roughest and strongest assault, when the enemy comes in like a flood, do not reason, do not (in one sense) fight with him, but sink down in the presence of your Lord, and simply look up, telling Him, 'Lord, I cannot help myself; I have neither wisdom nor strength for this war; but I am Thine, I am all Thine: undertake for me; let none pluck me out of Thine hands. Keep that safe which is committed to Thee, and preserve it unto that day.'

To Ann Bolton Date: LYNN, November 7, 1771. MY DEAR SISTER, At length I have snatched an hour to repeat to you in writing the advices which I gave you before. He had been at Witney on Oct. 15 and 16. (1) Keep that safe which God has given you; never let slip any blessing which you have received. Regard none who tell you, 'You must lose it.' No; you never need lose one degree of love. (2) You never will, provided you are a careful steward of the manifold gifts of God. To him that hath that is, uses what he hath it shall be given still, and that more abundantly. Therefore (3) Use your every grace. Stir up the gift of God that is in you. Be zealous! Be active! Spare no one. Speak for God wherever you are. But meantime (4) Be humble; let all that mind be in you which was in Christ Jesus. And be clothed with humility. Pray that you may always feel that you are nothing, less than nothing, and vanity. In this spirit speak and do everything, giving all the glory to Him that reigns in your heart by faith. Last night I was reading some advices of a French author, part of which may be of use to you. Only observe, he is writing to one that had living faith, but was not perfected in love.

'How can I distinguish pride from temptation to pride' 'It is extremely difficult to distinguish these, and still more so to lay down rules for doing it. Our eyes cannot penetrate the ground of our hearts. Pride and vanity are natural to us; and for this reason nothing is more constantly at hand, nothing less observed, than their effects. The grand rule is to sound sincerely the ground of our hearts when we are not in the hurry of temptation. For if, on inquiry, we find that it loves obscurity and silence; that it dreads applause and distinction; that it esteems the virtue of others and excuses their faults with mildness; that it easily pardons injuries; that it fears contempt less and less; that it sees a falsehood and baseness in pride and a true nobleness and greatness in humility; that it knows and reveres the inestimable riches of the cross and the humiliations of Jesus Christ; that it fears the lustre of those virtues which are admired by men and loves those that are more secret; that it draws comfort even from its own defects through the abasement which they occasion; and that it prefers any degree of compunction before all the light in the world; then you may trust that all the motions you feel tending to pride or vanity, whether they are sudden or are thrust against you for some time, are not sin, but temptation. And then it may be the best to turn from and despise them, instead of giving them weight, by fixing your attention upon them.' I want a particular account both of your inward and outward health. Tell me how you are and what you are doing; withhold nothing from Your affectionate friend and brother. Write soon, or come: write and come.

To Mary Stokes Date: LYNN, November 9, 1771. MY DEAR SISTER, How glad should I be could I be of any service to one I so tenderly regard! you have an heart susceptible of friendship; and shall it not be a blessing to you, a means of increasing every holy temper, and perhaps of guarding you against some of the dangerous temptations which are incident to youth Shall I give you a few advices (1) Keep that safe which God has given; never let slip any blessing you have received. Regard none who tell you, 'You must lose it.' No; you may have more or less of joy this depends upon a thousand circumstances; but you never need lose one degree of love. (2) You never will if you are a careful steward of the manifold gifts of God. To him that hath that is, uses what he hath it shall be given still, and that more abundantly. Therefore (3) Use your every grace. Stir up the gift of God that is in you. Be zealous, be active, according to your strength. Speak for God wherever you are. But meantime (4) Be humble! Let all that mind be in you which was in Christ Jesus. Pray for the whole spirit of humility, that you may still feel you are nothing, and may feel those words, All might, all majesty, all praise, All glory be to Christ my Lord! I am accustomed to remember a few of my friends about ten o'clock in the morning: I must take you in among them, on condition you will likewise remember me at that time. I never shall think your letters too long. My dear Molly, Your affectionately.

To Mary Bishop Date: LONDON, November 20, 1771. MY DEAR SISTER, What if even before this letter comes to your hands our Lord should come to your heart Is He not nigh Is He not now knocking at the door What do you say 'Come in, my Lord, come in.' Are you not ready Are you not a mere sinner a sinner stripped of all Therefore all is ready for you. Fear not; only believe. Now believe, and enter into rest. How gracious is it in the kind Physician to humble you and prove you and show you what is in your heart! Now let Christ and love alone be there. Sister Janes's experience is clear and scriptural Thomas Janes was one of the Bristol preachers in 1770. See letter of Dec. 26 to Mary Stokes.: I hope she does not let go anything that God has given her. I don't know anything of Mr. Morgan's Sermons James Morgan, who wrote the Life of Thomas Walsh, published The Crucifed Jesus, considered in three discourses.: some in Dublin think he is married, and some not. I hope the preachers at the chapel now let you alone and follow after peace. Mr. Fletcher's Letters The First Check to Antinomianism had just appeared in the form of five letters. have done much good here, and have given a deadly wound to Antinomianism. I am, my dear Miss Bishop, Yours affectionately.