Wesley Corpus

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.

8. At this time, more especially, will we speak, that "by grace are ye saved through faith": because, never was the maintaining this doctrine more seasonable than it is at this day. Nothing but this can effectually prevent the increase of the Romish delusion among us. It is endless to attack, one by one, all the errors of that Church. But salvation by faith strikes at the root, and all fall at once where this is established. It was this doctrine, which our Church justly calls the strong rock and foundation of the Christian religion, that first drove Popery out of these kingdoms; and it is this alone can keep it out. Nothing but this can give a check to that immorality which hath "overspread the land as a flood." Can you empty the great deep, drop by drop Then you may reform us by dissuasives from particular vices. But let the "righteousness which is of God by faith be brought in, and so shall its proud waves be stayed. Nothing but this can stop the mouths of those who "glory in their shame, and openly deny the Lord that bought them." They can talk as sublimely of the law, as he that hath it written by God in his heart To hear them speak on this head might incline one to think they were not far from the kingdom of God: but take them out of the law into the gospel; begin with the righteousness of faith; with Christ, "the end of the law to every one that believeth;" and those who but now appeared almost, if not altogether, Christians, stand confessed the sons of perdition; as far from life and salvation (God be merciful unto them!) as the depth of hell from the height of heaven.

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

7. Meanwhile they did not fail to cast out their name as evil; (Luke 6:22;) so that this "sect was everywhere spoken against." (Acts 27:22.) Men said all manner of evil of them, even as had been done of the prophets that were before them (Matt. 5:12). And whatsoever any would affirm, others would believe; so that offences grew as the stars of heaven for multitude. And hence arose, at the time fore-ordained of the Father, persecution in all its forms. Some, for a season, suffered only shame and reproach; some, "the spoiling of their goods;" "some had trial of mocking and scourging; some of bonds and imprisonment;" and others "resisted unto blood" (Heb. 10:34; 11:36ff.) 8. Now it was that the pillars of hell were shaken, and the kingdom of God spread more and more. Sinners were everywhere "turned from darkness to light, and from the power of Satan unto God." He gave his children "such a mouth, and such wisdom, as all their adversaries could not resist;" and their lives were of equal force with their words. But above all, their sufferings spake to all the world. They "approved themselves the servants of God, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours; in perils in the sea, in perils in the wilderness, in weariness and painfulness, in hunger and thirst, in cold and nakedness" (2 Cor. 6:4ff.). And when, having fought the good fight, they were led as sheep to the slaughter, and offered up on the sacrifice and service of their faith, then the blood of each found a voice, and the heathen owned, "He being dead, yet speaketh." 9. Thus did Christianity spread itself in the earth. But how soon did the tares appear with the wheat, and the mystery of iniquity work, as well as the mystery of godliness! How soon did Satan find a seat, even in the temple of God, "till the woman fled into the wilderness," and "the faithful were again minished from the children of men!" Here we tread a beaten path: the still unceasing corruptions of the succeeding generations have been largely described, from time to time, by those witnesses God raised up, to show that he had "built his church upon a rock, and the gates of hell should not" wholly "prevail against her." (Matt. 16:18.) III. Christianity Covering the Earth

1. But shall we not see greater things than these? Yea, greater than have been yet from the beginning of the world. Can Satan cause the truth of God to fail, or his promises to be of none effect? If not, the time will come when Christianity will prevail over all, and cover the earth. Let us stand a little, and survey (the Third thing which was proposed) this strange sight, a Christian World. Of this the Prophets of old inquired and searched diligently (1 Pet. 1:10, 11ff.:) of this the Spirit which was in them testified: "It shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And they shall beat their swords into ploughshares, and their spears into pruning-hooks. Nation shall not lift up sword against nation; neither shall they learn war any more." (Isa. 2:1-4.) "In that day there shall be a Root of Jesse, which shall stand for an Ensign of the people. To it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again to recover the remnant of his people; and he shall set up an Ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah, from the four corners of the earth." (Isa. 11:10-12.) "The wolf shall then dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. They shall not hurt nor destroy, saith the Lord, in all my holy mountain. For the earth shall be full of the knowledge of the Lord, as the waters cover the sea" (Isa. 11:6-9).

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

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

4. Not in any outward thing; such as forms, or ceremonies, even of the most excellent kind. Supposing these to be ever so decent and significant, ever so expressive of inward things: supposing them ever so helpful, not only to the vulgar, whose thought reaches little farther than their sight; but even to men of understanding, men of strong capacities, as doubtless they may sometimes be: Yea, supposing them, as in the case of the Jews, to be appointed by God himself; yet even during the period of time wherein that appointment remains in force, true religion does not principally consist therein; nay, strictly speaking, not at all. How much more must this hold concerning such rites and forms as are only of human appointment! The religion of Christ rises infinitely higher, and lies immensely deeper, than all these. These are good in their place; just so far as they are in fact subservient to true religion. And it were superstition to object against them, while they are applied only as occasional helps to human weakness. But let no man carry them farther. Let no man dream that they have any intrinsic worth; or that religion cannot subsist without them. This were to make them an abomination to the Lord.

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."

6. But suppose perfect obedience, for the time to come, could atone for the sins that are past, this would profit thee nothing; for thou art not able to perform it; no, not in any one point. Begin now: Make the trial. Shake off that outward sin that so easily besetteth thee. Thou canst not. How then wilt thou change thy life from all evil to all good Indeed, it is impossible to be done, unless first thy heart be changed. For, so long as the tree remains evil, it cannot bring forth good fruit. But art thou able to change thy own heart, from all sin to all holiness to quicken a soul that is dead in sin, dead to God and alive only to the world No more than thou art able to quicken a dead body, to raise to life him that lieth in the grave. Yea, thou art not able to quicken thy soul in any degree, no more than to give any degree of life to the dead body. Thou canst do nothing, more or less, in this matter; thou art utterly without strength. To be deeply sensible of this, how helpless thou art, as well as how guilty and how sinful, this is that "repentance not to be repented of," which is the forerunner of the kingdom of God. 7. If to this lively conviction of thy inward and outward sins, of thy utter guiltiness and helplessness, there be added suitable affections, sorrow of heart, for having despised thy own mercies, remorse, and self-condemnation, having thy mouth stopped, shame to lift up thine eyes to heaven, fear of the wrath of God abiding on thee, of his curse hanging over thy head, and of the fiery indignation ready to devour those who forget God, and obey not our Lord Jesus Christ, earnest desire to escape from that indignation, to cease from evil, and learn to do well; then I say unto thee, in the name of the Lord, "Thou art not far from the kingdom of God." One step more and thou shalt enter in. Thou dost "repent." Now, "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.

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

2. And for this very reason, because he is fast asleep, he is, in some sense, at rest. Because he is blind, he is also secure; He saith, "Tush, there shall no harm happen unto me." The darkness which covers him on every side, keeps him in a kind of peace; so far as peace can consist with the works of the devil, and with an earthly, devilish mind. He sees not that he stands on the edge of the pit, therefore he fears it not. He cannot tremble at the danger he does not know. He has not understanding enough to fear. Why is it that he is in no dread of God Because he is totally ignorant of him: If not saying in his heart, "There is no God;" or, that "he sitteth on the circle of the heavens, and humbleth" not "himself to behold the things which are done on earth:" yet satisfying himself as well to all Epicurean intents and purposes, by saying, "God is merciful;" confounding and swallowing up all at once in that unwieldy idea of mercy, all his holiness and essential hatred of sin; all his justice, wisdom, and truth. He is in no dread of the vengeance denounced against those who obey not the blessed law of God, because he understands it not. He imagines the main point is to do thus, to be outwardly blameless; and sees not that it extends to every temper, desire, thought, motion of the heart. Or he fancies that the obligation hereto is ceased; that Christ came to "destroy the Law and the Prophets;" to save his people in, not from their sins; to bring them to heaven without holiness: Notwithstanding his own words, "Not one jot or tittle of the law shall pass away, till all things are fulfilled;" and "Not every one that saith unto me, Lord, Lord! shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."

II. 1. By some awful providence, or by his word applied with the demonstration of his Spirit, God touches the heart of him that lay asleep in darkness and in the shadow of death. He is terribly shaken out of his sleep, and awakes into a consciousness of his danger. Perhaps in a moment, perhaps by degrees, the eyes of his understanding are opened, and now first (the veil being in part removed) discern the real state he is in. Horrid light breaks in upon his soul; such light, as may be conceived to gleam from the bottomless pit, from the lowest deep, from a lake of fire burning with brimstone. He at last sees the loving, the merciful God is also "a consuming fire;" that he is a just God and a terrible, rendering to every man according to his words, entering into judgment with the ungodly for every idle word, yea, and for the imaginations of the heart. He now clearly perceives, that the great and holy God is "of purer eyes than to behold iniquity;" that he is an avenger of every one who rebelleth against him, and repayeth the wicked to his face; and that "it is a fearful thing to fall into the hands of the living God."

6. The fumes of those opiates being now dispelled, he feels the anguish of a wounded spirit. He finds that sin let loose upon the soul (whether it be pride, anger, or evil desire, whether self-will, malice, envy, revenge, or any other) is perfect misery: He feels sorrow of heart for the blessings he has lost, and the curse which is come upon him: remorse for having thus destroyed himself, and despised his own mercies; fear, from a lively sense of the wrath of God, and of the consequences of his wrath, of the punishment which he has justly deserved, and which he sees hanging over is head; fear of death, as being to him the gate of hell, the entrance of death eternal; fear of the devil, the executioner of the wrath and righteous vengeance of God; fear of men, who, if they were able to kill his body, would thereby plunge both body and soul into hell; fear, sometimes arising to such a height, that the poor, sinful, guilty soul, is terrified with everything, with nothing, with shades, with a leaf shaken of the wind. Yea, sometimes it may even border upon distraction, making a man "drunken though not with wine," suspending the exercise of the memory, of the understanding, of all the natural faculties. Sometimes it may approach to the very brink of despair; so that he who trembles at the name of death, may yet be ready to plunge into it every moment, to "choose strangling rather than life." Well may such a man roar, like him of old, for the very disquietness of his heart. Well may he cry out, "The spirit of a man may sustain his infirmities; but a wounded spirit who can bear"

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."

4. Beware, then, thou who art called by the name of Christ, that thou come not short of the mark of thy high calling. Beware thou rest, not, either in a natural state with too many that are accounted good Christians; or in a legal state, wherein those who are highly esteemed of men are generally content to live and die. Nay, but God hath prepared better things for thee, if thou follow on till thou attain. Thou art not called to fear and tremble like devils; but to rejoice and love, like the angels of God. "Thou shalt love the lord thy God will all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." Thou shalt "rejoice evermore;" thou shalt "pray without ceasing:" thou shalt "in everything give thanks." Thou shalt do the will of God on earth as it is done in heaven. O prove thou "what is that good, and acceptable, and perfect will of God!" Now present thyself "a living sacrifice, holy, acceptable to God." "Whereunto thou hast already attained, hold fast," by "reaching forth unto those things which are before:" until "the God of peace make thee perfect in every good work, working in thee that which is well-pleasing in his sight through Jesus Christ: To whom be glory for ever and ever! Amen!"

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

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

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

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.

"But how can unbelief be in a believer" That word has two meanings. It means either no faith, or little faith; either the absence of faith or the weakness of it. In the former sense, unbelief is not in a believer; in the latter, it is in all babes. Their faith is commonly mixed with doubt or fear; that is, in the latter sense, with unbelief. "Why are ye fearful," says our Lord, "O ye of little faith" Again: "O thou of little faith, wherefore didst thou doubt" You see here was unbelief in believers; little faith and much unbelief. 13. "But this doctrine, that sin remains in a believer; that a man may be in the favour of God, while he has sin in his heart; certainly tends to encourage men in sin." Understand the proposition right, and no such consequence follows. A man may be in God's favour though he feel sin; but not if he yields to it. Having sin does not forfeit the favour of God; giving way to sin does. Though the flesh in you "lust against the Spirit," you may still be a child of God; but if you "walk after the flesh," you are a child of the devil. Now this doctrine does not encourage to obey sin, but to resist it with all our might.

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

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. "For this corruptible will" then "put on incorruption, and this mortal put on immortality" (1 Cor. 15:53). Yea, "death and hades," the invisible world, shall "deliver up the dead that are in them" (Rev. 20:13). So that all who ever lived and died, since God created man, shall be raised incorruptible and immortal. 2 2. At the same time, "the Son of Man shall send forth his angels" over all the earth; "and they shall gather his elect from the four winds, from one end of heaven to the other" (Matt. 24:31). And the Lord himself shall come with clouds, in his own glory, and the glory of his Father, with ten thousand of his saints, even myriads of angels, and shall sit upon the throne of his glory. "And before him shall be gathered all nations; and he shall separate them one from another, and shall set the sheep," the good, "on his right hand, and the goats," the wicked, "upon the left" (Matt. 25:31, etc.). Concerning this general assembly it is, that the beloved disciple speaks thus: "I saw the dead," all that had been dead, "small and great, stand before God; and the books were opened" (a figurative expression, plainly referring to the manner of proceeding among men), "and the dead were judged out of those things which were written in the books, according to their works" (Rev. 20:12). 3 II. These are the chief circumstances which are recorded in the oracles of God, as preceding the general judgement. We are, secondly, to consider the judgement itself, so far as it hath pleased God to reveal it.

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

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

4. "Outbeaming," more exact than the A.V. "brightness." The Son is to the Father as the rays of light are to the sun. "Thought it not robbery:" better, "thought it not an object to be grasped at" to be equal with God. He laid aside for the time His equality with the Father, which was therefore restored to Him when God gave Him the name that is above every name. 5. Pole quotes from Joseph Mede, "Quod jam dixi diem judicii, non intelligi velim de die brevi, sive paucarum horarum; sed de spatio mile annorum quibus dies illa durabit,; i.e. The day of judgement is not to understood as a short day of a few hours, but as the space of a thousand years, during which that day will last." 6. The "eminent writer" is Edward Young, the author of Night Thoughts. The quotation is from his poem, "The Last Day" (1721), 2.19. The original runs: To smooth and lengthen out th' unbounded space. Twice a planetary height. Young, 2:282 says: Now the descending triumph stops its flight From earth full twice a planetary height. Presumably he means twice as far from the earth as the farthest planet. All this seems rather solemn trifling. 7. "Four hundred millions;" it is now estimated as, more or less, fifteen hundred millions. But a few millions more or less are not worth considering in such an altogether indeterminate calculation as this. The quotation is again from Young, 2.193. Wesley protest vigorously against any one altering his own or his brother's verse; but he never hesitates to do the same thing to other people's; the original passage in Young runs Great Xerxes' world in arms, proud Cannae's field. Where Carthage taught victorious Rome to yield, Immortal Blenheim, fam'd Ramillia's host. They all are here, and here they are lost. Their millions sell to be discerned in vain, Lost as a billow in th' unbounded main.

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

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

2. Another truth, which naturally follows from what has been said, is, that none shall obtain the honor that cometh of God, unless his heart be circumcised by faith; even a "faith of the operation of God:" Unless, refusing to be any longer led by his senses, appetites, or passions, or even by that blind leader of the blind, so idolized by the world, natural reason, he lives and walks by faith; directs every step, as "seeking Him that is invisible;" "looks not at the things that arc seen, which are temporal, but at the things that arc not seen, which are eternal;" and governs all his desires, designs, and thoughts, all his actions and conversations, as one who is entered in within the veil, where Jesus sits at the right hand of God. 3. It were to be wished, that they were better acquainted with this faith, who employ much of their time and pains in laying another foundation; in grounding religion on the eternal fitness of things on the intrinsic excellence of virtue, and the beauty of actions flowing from it; on the reasons as they term them, of good and evil, and the relations of beings to each other. Either these accounts of the grounds of Christian duty coincide with the scriptural, or not. If they do, why are well meaning men perplexed, and drawn from the weightier matters of the law, by a cloud of terms, whereby the easiest truths are explained into obscurity If they are not, then it behooves them to consider who is the author of this new doctrine; whether he is likely to be an angel from heaven, who preacheth another gospel than that of Christ Jesus; though, if he were, God, not we, hath pronounced his sentence: "Let him be accursed."

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

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

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

19. In the meantime what we are afraid of is this: lest any should use the phrase, "The righteousness of Christ," or, "The righteousness of Christ is imputed to me," as a cover for his unrighteousness. We have known this done a thousand times. A man has been reproved, suppose for drunkenness: "O", said he, "I pretend to no righteousness of my own; Christ is my righteousness." Another has been told, that "the extortioner, the unjust, shall not inherit the kingdom of God:" He replies, with all assurance, "I am unjust in myself, but I have a spotless righteousness in Christ." And thus, though a man be as far from the practice as from the tempers of a Christian; though he neither has the mind which was in Christ, nor in any respect walks as he walked; yet he has armour of proof against all conviction, in what he calls the "righteousness of Christ." 20. It is the seeing so many deplorable instances of this kind, which makes us sparing in the use of these expressions. And I cannot but call upon all of you who use them frequently, and beseech you in the name of God, our Saviour, whose you are, and whom you serve, earnestly to guard all that hear you against this accursed abuse of them. O warn them (it may be they will hear your voice) against "continuing in sin that grace may abound!" Warn them against making "Christ the minister of sin;" against making void that solemn decree of God, "Without holiness no man shall see the Lord," by a vain imagination of being holy in Christ! O warn them that if they remain unrighteous, the righteousness of Christ will profit them nothing! Cry aloud, (is there not a cause) that for this very end the righteousness of Christ is imputed to us, that "the righteousness of the law may be fulfilled in us;" and that we may "live soberly, religiously, and godly, in this present world."

Upon Our Lord's Sermon On The Mount: Discourse One "And seeing the multitudes, he went up into a mountain: And when he was set, his disciples came unto him: And he opened his mouth, and taught them, saying, `Blessed are the poor in spirit: For theirs is the kingdom of heaven. Blessed are they that mourn: For they shall be comforted." Matt. 5:1-4. 1. Our Lord had now "gone about all Galilee," (Matt. 4:23,) beginning at the time "when John was cast into prison," (Matt. 4:12,) not only "teaching in their synagogues, and preaching the gospel of the kingdom," but likewise "healing all manner of sickness and all manner of disease among the people." It was a natural consequence of this, that "there followed him great multitudes from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from the region beyond Jordan." (Matt. 4:25.) "And seeing the multitudes," whom no synagogue could contain, even had there been any at hand, "he went up into a mountain," where there was room for all that came unto him, from every quarter. "And when he was set," as the manner of the Jews was, "his disciples came unto him. And he opened his mouth," (an expression denoting the beginning of a solemn discourse.) "and taught them, saying."

10. This divine discourse, delivered in the most excellent method, every subsequent part illustrating those that precede, is commonly, and not improperly, divided into three principal branches: The First, contained in the fifth, the Second, in the sixth, and the Third, in the seventh chapter. In the First, the sum of all true religion is laid down in eight particulars, which are explained, and guarded against the false glosses of man, in the following parts of the fifth chapter. In the Second are rules for that right intention which we are to preserve in all our outward actions, unmixed with worldly desires, or anxious cares for even the necessaries of life. In the Third are cautions against the main hinderances of religion, closed with an application of the whole. I. 1. Our Lord, First, lays down the sum of all true religion in eight particulars, which he explains, and guards against the false glosses of men, to the end of the fifth chapter. Some have supposed that he designed, in these, to point out the several stages of the Christian course; the steps which a Christian successively takes in his journey to the promised land; others, that all the particulars here set down belong at all times to every Christian. And why may we not allow both the one and the other What inconsistency is there between them It is undoubtedly true, that both poverty of spirit, and every other temper which is here mentioned, are at all times found, in a greater or less degree, in every real Christian. And it is equally true, that real Christianity always begins in poverty of spirit, and goes on in the order here set down, till the "man of God is made perfect." We begin at the lowest of these gifts of God, yet so as not to relinquish this, when we are called of God to come up higher: But "whereunto we have already attained, we hold fast," while we press on to what is yet before, to the highest blessings of God in Christ Jesus. 2. The foundation of all is poverty of spirit: Here, therefore, our Lord begins: "Blessed," saith he, "are the poor in spirit; for theirs is the kingdom of heaven."

It may not improbably be supposed, that our Lord looked on those who were round about him, and, observing that not many rich were there, but rather the poor of the world, took occasion from thence to make a transition from temporal to spiritual things. "Blessed," saith he, (or happy, so the word should be rendered, both in this and the following verses,) "are the poor in spirit." He does not say, they that are poor, as to outward circumstances, it being not impossible, that some of these may be as far from happiness as a monarch upon his throne; but "the poor in spirit," they who, whatever their outward circumstances are, have that disposition of heart which is the first step to all real, substantial happiness, either in this world, or that which is to come. 3. Some have judged, that by the poor in spirit here, are meant those who love poverty; those who are free from covetousness, from the love of money; who fear, rather than desire, riches. Perhaps they have been induced so to judge, by wholly confining their thoughts to the very term; or by considering that weighty observation of St. Paul, that "the love of money is the root of all evil." And hence many have wholly divested themselves, not only of riches, but of all worldly goods. Hence also the vows of voluntary poverty seem to have arisen in the Romish Church; it being supposed, that so eminent a degree of this fundamental grace must be a large step toward the "kingdom of heaven."

He proceeds to show, that they were helpless as well as guilty, which is the plain purport of all those expressions: "Therefore by the deeds of the law there shall no flesh be justified:" "But now the righteousness of God, which is by faith of Jesus Christ, without the law, is manifested:" "We conclude, that a man is justified by faith, without the deeds of the law:" Expressions all tending to the same point, even to "hide pride from man;" to humble him to the dust, without teaching him to reflect upon his humility as a virtue; to inspire him with that full, piercing conviction of his utter sinfulness, guilt, and helplessness, which casts the sinner, stripped of all, lost and undone, on his strong Helper, Jesus Christ the Righteous. 9. One cannot but observe here, that Christianity begins just where heathen morality ends; poverty of spirit, conviction of sin, the renouncing ourselves, the not having our own righteousness, (the very first point in the religion of Jesus Christ,) leaving all pagan religion behind. This was ever hid from the wise men of this world; insomuch that the whole Roman language, even with all the improvements of the Augustan age, does not afford so much as a name for humility; (the word from whence we borrow this, as is well known, bearing in Latin a quite different meaning;) no, nor was one found in all the copious language of Greece, till it was made by the great Apostle. 10. O that we may feel what they were not able to express! Sinner, awake! Know thyself! Know and feel, that thou wert "shapen in wickedness," and that "in sin did thy mother conceive thee;" and that thou thyself hast been heaping up sin upon sin, ever since thou couldst discern good from evil! Sink under the mighty hand of God, as guilty of death eternal; and cast off, renounce, abhor, all imagination of ever being able to help thyself! Be it all thy hope to be washed in His blood, and renewed by his almighty Spirit, who himself "bare all our sins in his own body on the tree!" So shalt thou witness, "Happy are the poor in spirit: For theirs is the kingdom of heaven."

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

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.

13. Then thou learnest of him to be "lowly of heart." And this is the true, genuine, Christian humility, which flows from a sense of the love of God, reconciled to us in Christ Jesus. Poverty of spirit, in this meaning of the word, begins where a sense of guilt and of the wrath of God ends; and is a continual sense of our total dependence on him, for every good thought, or word, or work; of our utter inability to all good, unless he "water us every moment;" and an abhorrence of the praise of men, knowing that all praise is due unto God only. With this is joined a loving shame, a tender humiliation before God, even for the sins which we know he hath forgiven us, and for the sin which still remaineth in our hearts, although we know it is not imputed to our condemnation. Nevertheless, the conviction we feel of inbred sin is deeper and deeper every day. The more we grow in grace, the more do we see of the desperate wickedness of our heart. The more we advance in the knowledge and love of God, through our Lord Jesus Christ, (as great a mystery as this may appear to those who know not the power of God unto salvation,) the more do we discern of our alienation from God, of the enmity that is in our carnal mind, and the necessity of our being entirely renewed in righteousness and true holiness. II. 1. It is true, he has scarce any conception of this who now begins to know the inward kingdom of heaven. "In his prosperity he saith, I shall never be moved; thou, Lord, hast made my hill so strong." Sin is so utterly bruised beneath his feet, that he can scarce believe it remaineth in him. Even temptation is silenced, and speaks not again: It cannot approach, but stands afar off. He is borne aloft in the chariots of joy and love: He soars, "as upon the wings of an eagle." But our Lord well knew that this triumphant state does not often continue long: He therefore presently subjoins, "Blessed are they that mourn; for they shall be comforted."

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

8. But let not the children of God, "the mourners in Sion," be moved by any of these things. Ye, whose eyes are enlightened, be not troubled by those who walk on still in darkness. Ye do not walk on in a vain shadow: God and eternity are real things. Heaven and hell are in very deed open before you; and ye are on the edge of the great gulf. It has already swallowed up more than words can express, nations, and kindreds, and peoples, and tongues; and still yawns to devour, whether they see it or no, the giddy, miserable children of men. O cry aloud! Spare not! Lift up your voice to Him who grasps both time and eternity, both for yourselves and your brethren, that ye may be counted worthy to escape the destruction that cometh as a whirlwind! that ye may be brought safe through all the waves and storms into the haven where you would be! Weep for yourselves, till he wipes away the tears from your eyes. And even then, weep for the miseries that come upon the earth, till the Lord of all shall put a period to misery and sin, shall wipe away the tears from all faces, and "the knowledge of the Lord shall cover the earth, as the waters cover the sea."

Upon Our Lord's Sermon On The Mount: Discourse Three "Blessed are the pure in heart: For they shall see God. "Blessed are the peacemakers: For they shall be called the children of God. "Blessed are they which are persecuted for righteousness' sake: For theirs is the kingdom of heaven. "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. "Rejoice, and be exceeding glad: For great is your reward in heaven: For so persecuted they the Prophets which were before you." Matt. 5:8-12. I. 1. How excellent things are spoken of the love of our neighbour! It is "the fulfilling of the law," "the end of the commandment." Without this, all we have, all we do, all we suffer, is of no value in the sight of God. But it is that love of our neighbour which springs from the love of God: Otherwise itself is nothing worth. It behoves us, therefore, to examine well upon what foundation our love of our neighbour stands; whether it is really built upon the love of God; whether we do "love him because he first loved us;" whether we are pure in heart: For this is the foundation which shall never be moved. "Blessed are the pure in heart: For they shall see God." 2. "The pure in heart" are they whose hearts God hath "purified even as he is pure;" who are purified, through faith in the blood of Jesus, from every unholy affection; who, being "cleansed from all filthiness of flesh and spirit, perfect holiness in the" loving "fear of God." They are, through the power of his grace, purified from pride, by the deepest poverty of spirit; from anger, from every unkind or turbulent passion, by meekness and gentleness; from every desire but to please and enjoy God, to know and love him more and more, by that hunger and thirst after righteousness which now engrosses their whole soul: So that now they love the Lord their God with all their heart, and with all their soul, and mind, and strength.

But our Lord here absolutely forbids all common swearing, as well as all false swearing; and shows the heinousness of both, by the same awful consideration, that every creature is God's, and he is everywhere present, in all, and over all. "I say unto you, Swear not at all; neither by heaven, for it is God's throne;" (Matt. 5:34;) and, therefore, this is the same as to swear by Him who sitteth upon the circle of the heavens: "Nor by the earth; for it is his footstool;" (Matt. 5:35;) and he is as intimately present in earth as heaven: "Neither by Jerusalem; for it is the city of the great King;" and God is well known in her palaces. "Neither shalt thou swear by thy head; because thou canst not make one hair white or black;" (Matt. 5:36;) because even this, it is plain, is not thine, but God's, the sole disposer of all in heaven and earth. "But let your communication," (Matt. 5:37,) your conversation, your discourse with each other "be, Yea, yea; Nay, nay;" a bare, serious affirming or denying; "for whatsoever is more than these cometh of evil:" ek tou ponhrou estin, is of the evil one; proceedeth from the devil, and is a mark of his children.

7. "Blessed" are they who are thus continually employed in the work of faith and the labour of love; "for they shall be called," that is, shall be, (a common Hebraism,) "the children "of God." God shall continue unto them the Spirit of adoption, yea, shall pour it more abundantly into their hearts. He shall bless them with all the blessings of his children. He shall acknowledge them as sons before angels and men; "and, if sons, then heirs; heirs of God, and joint heirs with Christ." III. 1. One would imagine such a person as has been above described, so full of genuine humility, so unaffectedly serious, so mild and gentle, so free from all selfish design, so devoted to God, and such an active lover of men, should be the darling of mankind. But our Lord was better acquainted with human nature in its present state. He therefore closes the character of this man of God with showing him the treatment he is to expect in the world. "Blessed," saith he, "are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven." 2. In order to understand this throughly, let us, First, inquire, Who are they that are persecuted And this we may easily learn from St. Paul: "As of old, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now."(Gal. 4:29.) "Yea," saith the Apostle, "and all that will live godly in Christ Jesus, shall suffer persecution." (2 Tim. 3:12.) The same we are taught by St. John: "Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren." (1 John 3:13-14.) As if he had said, The brethren, the Christians, cannot be loved, but by them who have passed from death unto life. And most expressly by our Lord: "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own; but because ye are not of the world, therefore the world hateth you. 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." (John 15:18, c.)

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

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."

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

8. That we may the more diligently labour to season all we can with every holy and heavenly temper, our Lord proceeds to show the desperate state of those who do not impart the religion they have received; which indeed they cannot possibly fail to do, so long as it remains in their own hearts. "If the salt have 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:" If ye who were holy and heavenly-minded, and consequently zealous of good works, have no longer that savour in yourselves, and do therefore no longer season others; if you are grown flat, insipid, dead, both careless of your own soul and useless to the souls of other men; `wherewith shall ye be salted How shall ye be recovered What help What hope Can tasteless salt be restored to its savour No; "it is thenceforth good for nothing but to be cast out," even as the mire in the streets, "and to be trodden under foot of men," to be overwhelmed with everlasting contempt. If ye had never known the Lord, there might have been hope, if ye had never been "found in him:" But what can you now say to that, his solemn declaration, just parallel to what he hath here spoken "Every branch in me that beareth not fruit, he, the Father, "taketh away. He that abideth in me, and I in him, bringeth forth much fruit." "If a man abide not in me," or do not bring forth fruit." "he is cast out as a branch, and withered; and men gather them," not to plant them again, but "to cast them into the fire." (John 15:2, 5, 6.)

Upon Our Lord's Sermon On The Mount: Discourse Five "Think not that I am come to destroy the Law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you: Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For verily I say unto you: That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." Matt. 5:17-20 1. Among the multitude of reproaches which fell upon Him who "was despised and rejected of men," it could not fail to be one, that He was a teacher of novelties, an introducer of a new religion. This might be affirmed with the more colour because many of the expressions He had used were not common among the Jews: either they did not use them at all, or not in the same sense, not in so full and strong a meaning. Add to this, that the worshipping God "in spirit and in truth" must always appear a new religion to those who have hitherto known nothing but outside worship, nothing but the "form of godliness." 2. And it is not improbable, some might hope it was so, that He was abolishing the old religion, and bringing in another, one which, they might flatter themselves, would be an easier way to heaven. But our Lord refutes, in these words, both the vain hopes of the one, and the groundless calumnies of the other. I shall consider them in the same order as they lie, taking each verse for a distinct head of discourse. I. 1. And First, "Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy, but to fulfil."

3. "I am not come to destroy, but to fulfil." Some have conceived our Lord to mean, I am come to fulfil this by my entire and perfect obedience to it. And it cannot be doubted but he did, in this sense, fulfil every part of it. But this does not appear to be what He intends here, being foreign to the scope of his present discourse. Without question, his meaning in this place is, (consistently with all that goes before and follows after,) I am come to establish it in its fullness, in spite of all the glosses of men: I am come to place in a full and clear view whatsoever was dark or obscure therein: I am come to declare the true and full import of every part of it; to show the length and breadth, the entire extent of every commandment contained therein, and the height and depth, the inconceivable purity and spirituality of it in all its branches. 4. And this our Lord has abundantly performed in the preceding and subsequent parts of the discourse before us, in which He has not introduced a new religion into the world, but the same which was from the beginning: a religion the substance of which is, without question, as old as the creation, being coeval with man, and having proceeded from God at the very time when "man became a living soul;" (the substance, I say; for some circumstances of it now relate to man as a fallen creature;) a religion witnessed to both by the Law and by the Prophets, in all succeeding generations. Yet was it never so fully explained, nor so thoroughly understood till the great Author of it Himself condescended to give mankind this authentic comment on all the essential branches of it; at the same time declaring it should never be changed, but remain in force to the end of the world. II. 1. "For verily I say unto you," (a solemn preface, which denotes both the importance and certainty of what is spoken,) "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled."

We may yet farther observe, that every command in holy writ is only a covered promise. For by that solemn declaration, "This is the covenant I will make after those days, saith the Lord; I will put my laws in your minds, and write them in your hearts," God hath engaged to give whatsoever he commands. Does he command us then to "pray without ceasing" To "rejoice evermore" "To be holy as He is holy" It is enough. He will work in us this very thing. It shall be unto us according to his word. 4. But if these things are so, we cannot be at a loss what to think of those who in all ages of the Church, have undertaken to change or supersede some commands of God, as they professed, by the peculiar direction of his Spirit. Christ has here given us an infallible rule, whereby to judge of all such pretensions. Christianity, as it includes the whole moral law of God, both by way of injunction and of promise, if we will hear him is designed of God to be the last of all his dispensations. There is no other to come after this. This is to endure till the consummation of all things. Of consequence, all such new revelations are of Satan, and not of God; and all pretences to another more perfect dispensation fall to the ground of course. "Heaven and earth shall pass away;" but this word "shall not pass away." III. 1. "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven."

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

9. It is impossible, indeed, to have too high an esteem for "the faith of God's elect." And we must all declare, "By grace ye are saved through faith; not of works, lest any man should boast." We must cry aloud to every penitent sinner, "Believe in the Lord Jesus Christ, and thou shalt be saved." But, at the same time, we must take care to let all men know, we esteem no faith but that which worketh by love Gal. 5:6; and that we are not saved by faith, unless so far as we are delivered from the power as well as the guilt of sin. And when we say, "Believe, and thou shalt be saved;" we do not mean, "Believe, and thou shalt step from sin to heaven, without any holiness coming between; faith supplying the place of holiness;" but, "Believe, and thou shalt be holy; believe in the Lord Jesus, and thou shalt have peace and power together: Thou shalt have power from Him in whom thou believest, to trample sin under thy feet; power to love the Lord thy God with all thy heart, and to serve him with all thy strength: Thou shalt have power `by patient continuance in well-doing, to seek for glory, and honour, and immortality;' thou shalt both do and teach all the commandments of God, from the least even to the greatest: Thou shalt teach them by thy life as well as thy words, and so `be called great in the kingdom of heaven.'" IV. 1. Whatever other way we teach to the kingdom of heaven, to glory, honour, and immortality, be it called the way of faith, or by any other name, it is, in truth, the way to destruction. It will not bring a man peace at the last. For thus saith the Lord, "Verily I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."

7. And yet, "except your righteousness," saith our Lord, "shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." A solemn and weighty declaration, and which it behoves all who are called by the name of Christ seriously and deeply to consider. But before we inquire how our righteousness may exceed theirs, let us examine whether at present we come up to it. First, a Pharisee was "not as other men are." In externals he was singularly good. Are we so Do we dare to be singular at all Do we not rather swim with the stream Do we not many times dispense with religion and reason together, because we would not look particular Are we not often more afraid of being out of the fashion, than of being out of the way of salvation Have we courage to stem the tide to run counter to the world "to obey God rather than man" Otherwise, the Pharisee leaves us behind at the very first step. It is well if we overtake him any more.

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

Thirdly. Fall not short of a Pharisee in doing good. Give alms of all thou dost possess. Is any hungry Feed him. Is he athirst Give him drink. Naked Cover him with a garment. If thou hast this world's goods, do not limit thy beneficence to a scanty proportion. Be merciful to the uttermost of thy power. Why not, even as this Pharisee Now "make thyself friends," while the time is, "of the mammon of unrighteousness," that when thou failest," when this earthly tabernacle is dissolved, "they may receive thee into everlasting habitations." 13. But rest not here. Let thy "righteousness exceed the righteousness of the Scribes and Pharisees." Be not thou content to "keep the whole law, and offend in one point." Hold thou fast all His commandments, and all "false ways do thou utterly abhor." Do all the things whatsoever He hath commanded, and that with all thy might. Thou canst do all things through Christ strengthening thee; though without Him thou canst do nothing. Above all, let thy righteousness exceed theirs in the purity and spirituality of it. What is the exactest form of religion to thee the most perfect outside righteousness Go thou higher and deeper than all this! Let thy religion be the religion of the heart. Be thou poor in spirit; little, and base, and mean, and vile in thy own eyes; amazed and humbled to the dust at the "love of God which is in Christ Jesus thy Lord! Be serious: Let the whole stream of thy thoughts, words, and works, be such as flows from the deepest conviction that thou standest on the edge of the great gulf, thou and all the children of men, just ready to drop in, either into everlasting glory, or everlasting burnings! Be meek: Let thy soul be filled with mildness, gentleness, patience, long-suffering toward all men; at the same time that all which is in thee is athirst for God, the living God, longing to awake up after his likeness, and to be satisfied with it. Be thou a lover of God, and of all mankind. In this spirit, do and suffer all things. Thus "exceed the righteousness of the Scribes and Pharisees," and thou shalt be "called great in the kingdom of heaven."

Upon Our Lord's Sermon On The Mount: Discourse Six "Take heed that ye do not your alms before men, to be seen of them: Otherwise ye have no reward of your Father which is in heaven. "Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: And thy Father, which seeth in secret, himself shall reward thee openly. "And when thou prayest, thou shalt not be as the hypocrites are: For they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret, he shall reward thee openly. "But when ye pray, use not vain repetitions, as the Heathen do: For they think that they shall be heard for their much speaking. Be not ye therefore like unto them: For your Father knoweth what things ye have need of, before you ask him. "After this manner therefore pray ye: "Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. "For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." Matt. 6:1-15.

8. "Thy kingdom come." This has a close connexion with the preceding petition. In order that the name of God might be hallowed, we pray that his kingdom, the kingdom of Christ, may come. This kingdom then comes to a particular person, when he "repents and believes the gospel;" when he is taught of God, not only to know himself, but to know Jesus Christ and him crucified. As "this is life eternal, to know the only true God, and Jesus Christ whom he hath sent;" so it is the kingdom of God begun below, set up in the believer's heart; "the Lord God Omnipotent" then "reigneth," when he is known through Christ Jesus. He taketh unto himself his mighty power, that he may subdue all things unto himself. He goeth on in the soul conquering and to conquer, till he hath put all things under his feet, till "every thought is brought into captivity to the obedience of Christ." When therefore God shall "give his Son the Heathen for his inheritance, and the uttermost parts of the earth for his possession;" when "all kingdoms shall bow before him, and all nations shall do him service;" when "the mountain of the Lord's house," the Church of Christ, "shall be established in the top of the mountains;" when "the fullness of the Gentiles shall come in, and all Israel shall be saved;" then shall it be seen, that "the Lord is King, and hath put on glorious apparel," appearing to every soul of man as King of kings, and Lord of lords. And it is meet for all those who love his appearing, to pray that he would hasten the time; that this his kingdom, the kingdom of grace, may come quickly, and swallow up all the kingdoms of the earth; that all mankind, receiving him for their King, truly believing in his name, may be filled with righteousness, and peace, and joy, with holiness and happiness, till they are removed hence into his heavenly kingdom, there to reign with him for ever and ever.

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

How is it done by the angels of God in heaven, those who now circle his throne rejoicing They do it willingly; they love his commandments, and gladly hearken to his words. It is their meat and drink to do his will; it is their highest glory and joy. They do it continually; there is no interruption in their willing service. They rest not day nor night, but employ every hour (speaking after the manner of men; otherwise our measures of duration, days, and nights, and hours, have no place in eternity) in fulfilling his commands, in executing his designs, in performing the counsel of his will. And they do it perfectly. No sin, no defect belongs to angelic minds. It is true, "the stars are not pure in his sight," even the morning-stars that sing together before him. "In his sight," that is, in comparison of Him, the very angels are not pure. But this does not imply, that they are not pure in themselves. Doubtless they are; they are without spot and blameless. They are altogether devoted to his will, and perfectly obedient in all things. If we view this in another light, we may observe, the angels of God in heaven do all the will of God. And they do nothing else, nothing but what they are absolutely assured is his will. Again they do all the will of God as he willeth; in the manner which pleases him, and no other. Yea, and they do this, only because it is his will; for this end, and no other reason. 10. When therefore we pray, that the will of God may "be done in earth as it is in heaven," the meaning is, that all the inhabitants of the earth, even the whole race of mankind, may do the will of their Father which is in heaven, as willingly as the holy angels; that these may do it continually, even as they, without any interruption of their willing service; yea, and that they may do it perfectly, that "the God of peace, through the blood of the everlasting covenant, may make them perfect in every good work to do his will, and work in them all "which is well-pleasing in his sight."

13. Hear ye this, all ye that dwell in the world, and love the world wherein ye dwell. Ye may be "highly esteemed of men;" but ye are "an abomination in the sight of God." How long shall your souls cleave to the dust How long will ye load yourselves with thick clay When will ye awake and see that the open, speculative Heathens are nearer the kingdom of heaven than you When will ye be persuaded to choose the better part; that which cannot be taken away from you When will ye seek only to "lay up treasures in heaven," renouncing, dreading, abhorring all other If you aim at "laying up treasures on earth," you are not barely losing your time and spending your strength for that which is not bread: for what is the fruit if you succeed You have murdered your own soul! You have extinguished the last spark of spiritual life therein! Now indeed, in the midst of life you are in death! You are a living man, but a dead Christian. "For where your treasure is, there will your heart be also." Your heart is sunk into the dust, your soul cleaveth to the ground. Your affections are set, not on things above, but on things of the earth; on poor husks that may poison, but cannot satisfy an everlasting spirit made for God. Your love your joy, your desire are all placed on the things which perish in the using. You have thrown away the treasure in heaven: God and Christ are lost! You have gained riches, and hell-fire!

14. O "how hardly shall they that have riches enter into the kingdom of God!" When our Lord's disciples were astonished at his speaking thus he was so far from retracting it that he repeated the same important truth in stronger terms than before. "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." How hard is it for them whose very word is applauded not to be wise in their own eyes! How hard for them not to think themselves better than the poor, base, uneducated herd of men! How hard not to seek happiness in their riches, or in things dependent upon them; in gratifying the desire of the flesh, the desire of the eye, or the pride of life! O ye rich, how can ye escape the damnation of hell Only, with all God all things are possible! 15. And even if you do not succeed, what is the fruit of your endeavouring to lay up treasures on earth "They that will be rich" (oi boulomenoi ploutein, they that desire, that endeavour after it, whether they succeed or no,) "fall into a temptation and a snare," a gin, a trap of the devil; "and into many foolish and hurtful lusts;" epiqumias anohtous, desires with which reason hath nothing to do; such as properly belong, not to rational and immortal beings, but only to the brute beasts which have no understanding; "which drown men in destruction and perdi- tion," in present and eternal misery. Let us but open our eyes, and we may daily see the melancholy proofs of this, men who, desiring, resolving to be rich, coveting after money, the root of all evil, have already pierced themselves through with many sorrows, and anticipated the hell to which they are going!

"If a man had hands and eyes and feet that he could give to those that wanted them; if he should lock them up in a chest instead of giving them to his brethren that were blind and lame, should we not justly reckon him an inhuman wretch If he should rather choose to amuse himself with hoarding them up than entitle himself to an eternal reward by giving them to those that wanted eyes and hands, might we not justly reckon him mad "Now money has very much the nature of eyes and feet. If therefore we lock it up in chests, while the poor and distressed want it for their necessary uses, we are not far from the cruelty of him that chooses rather to hoard up the hands and eyes than to give them to those that want them. If we choose to lay it up rather than to entitle ourselves to an eternal reward by disposing of our money well, we are guilty of his madness that rather chooses to lock up eyes and hands than to make himself for ever blessed by giving them to those that want them." 25. May not this be another reason why rich men shall so hardly enter into the kingdom of heaven A vast majority of them are under a curse, under the peculiar curse of God; inasmuch as in the general tenor of their lives they are not only robbing God continually, embezzling and wasting their Lord's goods, and by that very means corrupting their own souls; but also robbing the poor, the hungry, the naked, wronging the widow and the fatherless, and making themselves accountable for all the want, affliction, and distress which they may but do not remove. Yea, doth not the blood of all those who perish for want of what they either lay up or lay out needlessly, cry against them from the earth O what account will they give to him who is ready to judge both the quick and the dead!

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

Upon Our Lord's Sermon on the Mount: Discourse Nine "`No man can serve two masters; For either he will hate the one, and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and mammon. "`Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment Behold the fowls of the air: For they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they Which of you by taking thought can add one cubit unto his stature "And why take ye thought for raiment Consider the lilies of the field, how they grow; they toil not, neither do they spin. And yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith Therefore take no thought, saying, What shall we eat or, What shall we drink or, Wherewithal shall we be clothed (For after all these things do the Gentiles seek:) For your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. "`Take therefore no thought for the morrow: For the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.'" Matt. 6:24-34. 1. It is recorded of the nations whom the King of Assyria, after he had carried Israel away into captivity, placed in the cities of Samaria, that "they feared the Lord, and served their own gods." "These nations," saith the inspired writer, "feared the Lord;" performed an outward service to him (a plain proof that they had a fear of God, though not according to knowledge;) "and served their graven images, both their children, and their children's children: As did their fathers, so do they unto this day. (2 Kings 17:33, c.)

19. "Therefore take no thought, saying, What shall we eat," if we lay up no treasure upon earth "What shall we drink," if we serve God with all our strength, if our eye be singly fixed on him "Wherewithal shall we be clothed," if we are not conformed to the world, if we disoblige those by whom we might be profited "For after all these things do the Gentiles seek," the Heathens who know not God. But ye are sensible "your heavenly Father knoweth that ye have need of all these things." And he hath pointed out to you an infallible way of being constantly supplied therewith: "Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." 20. "Seek ye first the kingdom of God:" Before ye give place to any other thought or care, let it be your concern that the God and Father of our Lord Jesus Christ (who "gave his only begotten Son," to the end that, believing in him, "ye might not perish, but have everlasting life") may reign in your heart, may manifest himself in your soul, and dwell and rule there; that he may "cast down every high thing which exalteth itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ." Let God have the sole dominion over you: Let him reign without a rival: Let him possess all your heart, and rule alone. Let him be your one desire, your joy, your love; so that all that is within you may continually cry out, "The Lord God omnipotent reigneth." "Seek the kingdom of God, and his righteousness." Righteousness is the fruit of God's reigning in the heart. And what is righteousness, but love the love of God and of all mankind, flowing from faith in Jesus Christ, and producing humbleness of mind, meekness, gentleness, longsuffering, patience, deadness to the world; and every right disposition of heart, toward God and toward man. And by these it produces all holy actions, whatsoever are lovely or of good report; whatsoever works of faith and labour of love are acceptable to God, and profitable to man.

22. Nearly related to these are those words of the Apostle, in his Epistle to the Philippians: "I count all things but dung that I may win Christ;" an entrance into his everlasting kingdom; "and be found in him," believing in him, "not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." "Not having my own righteousness, which is of the law;" a barely external righteousness, the outside religion I formerly had, when I hoped to be accepted of God because I was, "touching the righteousness which is of the law, blameless;" "but that which is through the faith of Christ, the righteousness which is of God by faith;" Phil. 3:8-9 that holiness of heart, that renewal of the soul in all its desires, tempers, and affections, "which is of God," (it is the work of God, and not of man,) "by faith;" through the faith of Christ, through the revelation of Jesus Christ in us, and by faith in his blood; whereby alone we obtain the remission of our sins, and an inheritance among those that are sanctified. 23. "Seek ye first" this "kingdom of God" in your hearts; this righteousness, which is the gift and work of God, the image of God renewed in your souls; "and all these things shall be added unto you;" all things needful for the body; such a measure of all as God sees most for the advancement of his kingdom. These shall be added, they shall be thrown in, over and above. In seeking the peace and the love of God, you shall not only find what you more immediately seek, even the kingdom that cannot be moved; but also what you seek not, not at all for its own sake, but only in reference to the other. You shall find in your way to the kingdom, all outward things, so far as they are expedient for you. This care God hath taken upon himself: Cast you all your care upon Him. He knoweth your wants; and whatsoever is lacking he will not fail to supply.

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

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

Upon Our Lord's Sermon On The Mount: Discourse Eleven "Enter ye in at the strait gate: For wide is the gate, and broad is the way, which leadeth to destruction, and many there be which go in threat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." Matt. 7:13, 14. 1. Our Lord, having warned us of the dangers which easily beset us at our first entrance upon real religion, the hinderances which naturally arise from within, from the wickedness of our own hearts; now proceeds to apprize us of the hinderances from without, particularly ill example and ill advice. By one or the other of these, thousands, who once ran well, have drawn back unto perdition; yea, many of those who were not novices in religion, who had made some progress in righteousness. His caution, therefore, against these he presses upon us with all possible earnestness, and repeats again and again, in variety of expressions, lest by any means we should let it slip. Thus, effectually to guard us against the former, "Enter ye in," saith he, "at the strait gate: For wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it:" To secure us from the latter, "Beware," saith he, "of false prophets." We shall, at present, consider the former only. 2. "Enter ye in," saith our blessed Lord, "at the strait gate: For wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." 3. In these words we may observe, First, the inseparable properties of the way to hell: "Wide is the gate, broad the way, that leadeth to destruction, and many there be that go in thereat:" Secondly, the inseparable properties of the way to heaven: "Strait is that gate, and few there be that find it:" Thirdly, a serious exhortation grounded thereon, "Enter ye in at the strait gate."

3. It may appear, upon a transient view of these words, that their delaying to seek at all, rather than their manner of seeking, was the reason why they were not able to enter in. But it comes, in effect, to the same thing. They were, therefore, commanded to depart, because they had been "workers of iniquity;" because they had walked in the broad road; in other words, because they had not agonized to "enter in at the strait gate." Probably they did seek, before the door was shut; but that did not suffice: And they did strive, after the door was shut; but then it was too late. 4. Therefore strive ye now, in this your day, to "enter in at the strait gate." And in order thereto, settle it in your heart, and let it be ever uppermost in your thoughts, that if you are in a broad way, you are in the way that leadeth to destruction. If many go with you, as sure as God is true, both they and you are going to hell! If you are walking as the generality of men walk, you are walking to the bottomless pit! Are many wise, many rich, many mighty, or noble travelling with you in the same way By this token, without going any farther, you know it does not lead to life. Here is a short, a plain, an infallible rule, before you enter into particulars. In whatever profession you are engaged, you must be singular, or be damned! The way to hell has nothing singular in it; but the way to heaven is singularity all over. If you move but one step towards God, you are not as other men are. But regard not this. It is far better to stand alone, than to fall into the pit. Run, then, with patience the race which is set before thee, though thy companions therein are but few. They will not always be so. Yet a little while, and thou wilt "come to an innumerable company of angels, to the general assembly and Church of the first-born, and to the spirits of just men made perfect."

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

Upon Our Lord's Sermon On The Mount: Discourse Twelve "Beware of false prophets, which come to you in sheep's clothing, but inwardly are ravenous wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles Even so every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Wherefore by their fruits ye shall know them." Matt. 7:15-20. 1. It is scarce possible to express or conceive what multitudes of souls run on to destruction, because they would not be persuaded to walk in a narrow way, even though it were the way to everlasting salvation. And the same thing we may still observe daily. Such is the folly and madness of mankind, that thousands of men still rush on in the way to hell, only because it is a broad way. They walk in it themselves, because others do: Because so many perish, they will add to the number. Such is the amazing influence of example over the weak, miserable children of men! It continually peoples the regions of death, and drowns numberless souls in everlasting perdition! 2. To warn mankind of this, to guard as many as possible against this spreading contagion, God has commanded his watchmen to cry aloud, and show the people the danger they are in. For this end he has sent his servants, the Prophets, in their succeeding generations, to point out the narrow path, and exhort all men not to be conformed to this world. But what, if the watchmen themselves fall into the snare against which they should warn others What, if "the Prophets prophesy deceits" if they "cause the people to err from the way" What shall be done if they point out, as the way to eternal life, what is in truth the way to eternal death; and exhort others to walk, as they do themselves, in the broad, not the narrow way

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

2. Upon all occasions you may easily apply this rule. In order to know whether any who speak in the name of God are false or true prophets it is easy to observe, First, What are the fruits of their doctrine as to themselves What effect has it had upon their lives Are they holy and unblamable in all things What effect has it had upon their hearts Does it appear by the general tenor of their conversation that their tempers are holy, heavenly, divine that the mind is in them which was in Christ Jesus That they are meek, lowly, patient, lovers of God and man, and zealous of good works 3. You may easily observe, Secondly, what are the fruits of their doctrine as to those that hear them; in many, at least, though not in all; for the Apostles themselves did not convert all that heard them. Have these the mind that was in Christ And do they walk as he also walked And was it by hearing these men that they began so to do Were they inwardly and outwardly wicked till they heard them If so, it is a manifest proof that those are true Prophets, Teachers sent of God. But if it is not so, if they do not effectually teach either themselves or others to love and serve God, it is a manifest proof that they are false prophets; that God hath not sent them.

10. I cannot conclude without addressing a few plain words to those of whom we have now been speaking. O ye false prophets! O ye dry bones! hear ye, for once, the word of the Lord! How long will ye lie in the name of God, saying, "God hath spoken;" and God hath not spoken by you How long will ye pervert the right ways of the Lord, putting darkness for light, and light for darkness How long will ye teach the way of death, and call it the way of life How long will ye deliver to Satan the souls whom ye profess to bring unto God 11. "Woe unto you, ye blind leaders of the blind! for ye shut the kingdom of heaven against men. Ye neither go in yourselves, neither suffer ye them that are entering to go in." Them that would "strive to enter in at the strait gate," ye call back into the broad way. Them that have scarce gone one step in the ways of God, you devilishly caution against going too far. Them that just begin to "hunger and thirst after righteousness," you warn not to "be righteous overmuch." Thus you cause them to stumble at the very threshold; yea, to fall and rise no more. O wherefore do ye this What profit is there in their blood, when they go down to the pit Miserable profit to you! "They shall perish in their iniquity; but their blood will God require at your hands!" 12. Where are your eyes Where is your understanding Have ye deceived others, till you have deceived yourselves also Who hath required this at your hands, to teach a way which ye never knew Are you "given up to" so "strong a delusion," that ye not only teach but "believe a lie" And can you possibly believe that God hath sent you that ye are His messengers Nay; if the Lord had sent you, the work of the Lord would prosper in your hand. As the Lord liveth, if ye were messengers of God, he would "confirm the word of his messengers." But the work of the Lord doth not prosper in your hand. You bring no sinners to repentance. The Lord doth not confirm your word; for you save no souls from death.

13. How can you possibly evade the force of our Lord's words, so full, so strong, so express How can ye evade knowing yourselves by your fruits, evil fruits of evil trees And how should it be otherwise "Do men gather grapes of thorns, or figs of thistles" Take this to yourselves, ye to whom it belongs! O ye barren trees, why cumber ye the ground "Every good tree bringeth forth good fruit." See ye not, that here is no exception Take knowledge, then, ye are not good trees; for ye do not bring forth good fruit. "But a corrupt tree bringeth forth evil fruit;" and so have ye done from the beginning. Your speaking, as from God, has only confirmed them that heard you in the tempers, if not works, of the devil. O take warning of Him in whose name ye speak, before the sentence he hath pronounced take place: "Every tree which bringeth not forth good fruit, is hewn down and cast into the fire."

Upon Our Lord's Sermon On The Mount: Discourse Thirteen "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderful works And then will I profess unto them, I never knew you: Depart from me, ye that work iniquity. "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: For it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: And great was the fall of it." Matt. 7:21-27 1. Our Divine Teacher, having declared the whole counsel of God with regard to the way of salvation, and observed the chief hindrances of those who desire to walk therein, now closes the whole with these weighty words; thereby, as it were, setting his seal to his prophecy, and impressing his whole authority on what he had delivered, that it might stand firm to all generations.

2. For thus saith the Lord, that none may ever conceive there is any other way than this, "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderful works And then will I profess unto them, I never knew you: Depart from me, ye that work iniquity. Therefore, everyone that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: And great was the fall of it." 3. I design, in the following discourse, First, to consider the case of him who thus builds his house upon the sand: Secondly, to show the wisdom of him who builds upon a rock: And, Thirdly, to conclude with a practical application.

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

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

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

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

4. Yet, let not such an one think that he shall not see war any more; that he is now out of the reach of temptation. It still remains for God to prove the grace he hath given: He shall be tried as gold in the fire. He shall be tempted not less than they who know not God: Perhaps abundantly more; for Satan will not fail to try to the uttermost those whom he is not able to destroy. Accordingly, "the rain" will impetuously descend; only at such times and in such a manner as seems good, not to the prince of the power of the air, but to Him "whose kingdom ruleth over all." "The floods," or torrents, will come; they will lift up their waves and rage horribly. But to them also, the Lord that sitteth above the water-floods, that remaineth a King for ever, will say, "Hitherto shall ye come, and no farther: Here shall your proud waves be stayed." "The winds will blow, and beat upon that house," as though they would tear it up from the foundation: But they cannot prevail: It falleth not; for it is founded upon a rock. He buildeth on Christ by faith and love; therefore, he shall not be cast down. He "shall not fear though the earth be moved, and though the hills be carried into the midst of the sea." "Though the waters thereof rage and swell, and the mountains shake at the tempest of the same;" still he "dwelleth under the defence of the Most High, and is safe under the shadow of the Almighty."

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

II. 1. The nature of that law which was originally given to angels in heaven and man in paradise, and which God has so mercifully promised to write afresh in the hearts of all true believers, was the second thing I proposed to show. In order to which, I would first observe, that although the "law" and the "commandment" are sometimes differently taken (the commandment meaning but a part of the law,) yet, in the text they are used as equivalent terms, implying one and the same thing. But we cannot understand here, either by one or the other, the ceremonial law. It is not the ceremonial law, whereof the Apostle says, in the words above recited, "I had not known sin, but by the law:" this is too plain to need a proof. Neither is it the ceremonial law which saith, in the words immediately subjoined, "Thou shalt not covet." Therefore the ceremonial law has no place in the present question. 2. Neither can we understand by the law mentioned in the text the Mosaic dispensation. It is true, the word is sometimes so understood; as when the Apostle says, speaking to the Galatians (Gal. 3:17,) "The covenant that was confirmed before;" namely, with Abraham, the father of the faithful, "the law," that is, the Mosaic dispensation, "which was four hundred and thirty years after, cannot disannul." But it cannot be so understood in the text; for the Apostle never bestows so high commendations as these upon that imperfect and shadowy dispensation. He nowhere affirms the Mosaic to be a spiritual law; or, that it is holy, and just, and good. Neither is it true, that God will write that law in the hearts of those whose iniquities he remembers no more. It remains, that "the law," eminently so termed, is no other than the moral law.

8. Again: If the law, the immutable rule of right and wrong, depends upon the nature and fitnesses of things, and on their essential relations to each other (I do not say, their eternal relations; because the eternal relation of things existing in time, is little less than a contradiction;) if, I say, this depends on the nature and relations of things, then it must depend on God, or the will of God; because those thing themselves, with all their relations, are the works of his hands. By his will, "for his pleasure" alone, they all "are and were created." 9. And yet it may be granted (which is probably all that a considerate person would contend for,) that in every particular case, God wills this or this (suppose, that men should honour their parents,) because it is right, agreeable to the fitness of things, to the relation wherein they stand.

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."

3. Let those who magnify faith beyond all proportion, so as to swallow up all things else, and who so totally misapprehend the nature of it as to imagine it stands in the place of love, consider farther, that as love will exist after faith, so it did exist long before it. The angels who, from the moment of their creation, beheld the face of their Father that is in heaven, had no occasion for faith, in its general notion, as it is the evidence of things not seen. Neither had they need of faith in its more particular acceptation, faith in the blood of Jesus: for he took not upon him the nature of angels, but only the seed of Abraham. There was therefore no place before the foundation of the world for faith either in the general or particular sense. But there was for love. Love existed from eternity, in God, the great ocean of love. Love had a place in all the children of God, from the moment of their creation. They received at once from their gracious Creator to exist, and to love. 4. Nor is it certain (as ingeniously and plausibly as many have descanted upon this) that faith, even in the general sense of the word, had any place in paradise. It is highly probable, from that short and uncircumstantial account which we have in Holy Writ, that Adam, before he rebelled against God, walked with him by sight and not by faith. For then his reason's eye was strong and clear, And (as an eagle can behold the sun) Might have beheld his Maker's face as near, As the' intellectual angels could have done. He was then able to talk with him face to face, whose face we cannot now see and live; and consequently had no need of that faith whose office it is to supply the want of sight.

28. It may be expected that I should mention what some have accounted a Fourth sort of enthusiasm, namely, the imagining those things to be owing to the providence of God which are not owing thereto. But I doubt: I know not what things they are which are not owing to the providence of God; in ordering, or at least in governing, of which, this is not either directly or remotely concerned. I except nothing but sin; and even in the sins of others, I see the providence of God to me. I do not say His general providence; for this I take to be a sounding word. which means just nothing. And if there be a particular providence, it must extend to all persons and all things. So our Lord understood it, or He could never have said, "Even the hairs of your head are all numbered;" and, "Not a sparrow falleth to the ground without" the will of "your Father" which is in heaven. But if it be so, if God preside universis tanquam singulis, et singulis tanquam universis; "over the whole universe as over every single person, and over every single person as over the whole universe;" what is it (except only our own sins) which we are not to ascribe to the providence of God So that I cannot apprehend there is any room here for the charge of enthusiasm. 29. If it be said, the charge lies here: "When you impute this to Providence, you imagine yourself the peculiar favourite of heaven": I answer, you have forgot some of the last words I spoke: Praesidet universis tanquam singulis: "His providence is over all men in the universe, as much as over any single person." Do you not see that he who, believing this, imputes anything which befalls him to Providence, does not therein make himself any more the favourite of heaven, than he supposes every man under heaven to be Therefore you have no pretence, upon this ground, to charge him with enthusiasm.

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

7. I do not indeed conceive, that the person of whom the Apostle speaks in the text (although we have no particular account of him, either in the context, or in any other part of holy writ) went so far as this. We have no ground to suppose that there was any material difference between him and the Apostles, much less that he had any prejudice either against them or their Master. It seems we may gather thus much from our Lord's own words, which immediately follow the text: "There is no man which shall do a miracle in My name, that can lightly speak evil of me." But I purposely put the case in the strongest light, adding all the circumstances which can well be conceived, that, being forewarned of the temptation in its full strength, we may in no case yield to it, and fight against God. III. 1. Suppose, then, a man have no intercourse with us, suppose he be not of our party, suppose he separate from our Church, yea, and widely differ from us, both in judgement, practice, and affection; yet if we see even this man "casting out devils," Jesus saith, "Forbid him not." This important direction of our Lord I am, in the Third place, to explain. 2. If we see this man casting out devils: But it is well if, in such a case, we would believe even what we saw with our eyes, if we did not give the lie to our own senses. He must be little acquainted with human nature who does not immediately perceive how extremely unready we should be to believe that any man does cast out devils who "followeth not us" in all or most of the senses above recited: I had almost said, in any of them, seeing we may easily learn even from what passes in our own breasts, how unwilling men are to allow anything good in those who do not in all things agree with themselves.

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

11. And whosoever thou art that fearest God, "forbid him not, either directly or indirectly. There are many ways of doing this. You indirectly forbid him, if you either wholly deny, or despise and make little account of, the work which God has wrought by his hands. You indirectly forbid him, when you discourage him in his work, by drawing him into disputes concerning it, by raising objections against it, or frightening him with consequences which very possibly will never be. You forbid him when you show any unkindness toward him either in language or behaviour; and much more when you speak of him to others either in an unkind or a contemptuous manner; when you endeavour to represent him to any either in an odious or a despicable light. You are forbidding him all the time you are speaking evil of him, or making no account of his labours. O forbid him not in any of these ways; nor by forbidding others to hear him, by discouraging sinners from hearing that word which is able to save their souls! 12. Yea, if you would observe our Lord's direction in its full meaning and extent, then remember his word: "He that is not for us is against us; and he that gathereth not with me scattereth": he that gathereth not men into the kingdom of God, assuredly scatters them from it. For there can be no neuter in this war. Every one is either on God's side, or on Satan's. Are you on God's side Then you will not only not forbid any man that casts out devils, but you will labour, to the uttermost of your power, to forward him in the work. You will readily acknowledge the work of God, and confess the greatness of it. You will remove all difficulties and objections, as far as may be, out of his way. You will strengthen his hands by speaking honourably of him before all men, and avowing the things which you have seen and heard. You will encourage others to attend upon his word, to hear him whom God hath sent. And you will omit no actual proof of tender love, which God gives you an opportunity of showing him.

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

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

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

III. 1. What kind of wandering thoughts are sinful, and what not, is the Third thing to be inquired into. And, First, all those thoughts which wander from God, which leave him no room in our minds, are undoubtedly sinful. For all these imply practical Atheism; and by these we are without God in the world. And so much more are all those which are contrary to God, which imply opposition or enmity to him. Such are all murmuring, discontented thoughts, which say, in effect, "We will not have thee to rule over us;" all unbelieving thoughts, whether with regard to his being, his attributes, or his providence. I mean, his particular providence over all things, as well as all persons, in the universe; that without which "not a sparrow falls to the ground," by which "the hairs of our head are all numbered;" for as to a general providence, (vulgarly so called,) contradistinguished from a particular, it is only a decent, well-sounding word, which means just nothing. 2. Again: All thoughts which spring from sinful tempers, are undoubtedly sinful. Such, for instance, are those that spring from a revengeful temper, from pride, or lust, or vanity. "An evil tree cannot bring forth good fruit:" Therefore if the tree be evil, so must the fruit be also. 3. And so must those be which either produce or feed any sinful temper; those which either give rise to pride or vanity, to anger or love of the world, or confirm and increase these or any other unholy temper, passion, or affection. For not only whatever flows from evil is evil; but also whatever leads to it; whatever tends to alienate the soul from God, and to make or keep it earthly, sensual, and devilish.

4. Hence, even those thoughts which are occasioned by weakness or disease, by the natural mechanism of the body, or by the laws of vital union, however innocent they may be in themselves, do nevertheless become sinful, when they either produce or cherish and increase in us any sinful temper; suppose the desire of the flesh, the desire of the eye, or the pride of life. In like manner, the wandering thoughts which are occasioned by the words or actions of other men, if they cause or feed any wrong disposition, then commence sinful. And the same we may observe of those which are suggested or injected by the devil. When they minister to any earthly or devilish temper, (which they do, whenever we give place to them, and thereby make them our own,) then they are equally sinful with the tempers to which they minister. 5. But, abstracting from these cases, wandering thoughts, in the latter sense of the word, that is, thoughts wherein our understanding wanders from the point it has in view, are no more sinful than the motion of the blood in our veins, or of the spirits in our brain. If they arise from an infirm constitution, or from some accidental weakness or distemper, they are as innocent as it is to have a weak constitution or a distempered body. And surely no one doubts but a bad state of nerves, a fever of any kind, and either a transient or a lasting delirium, may consist with perfect innocence. And if they should arise in a soul which is united to a healthful body, either from the natural union between the body and soul, or from any of ten thousand changes which may occur in those organs of the body that minister to thought; in any of these cases they are as perfectly innocent as the causes from which they spring. And so they are when they spring from the casual, involuntary associations of our ideas.

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!

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

3. We expect to be "made perfect in love;" in that love which casts out all painful fear, and all desire but that of glorifying him we love, and of loving and serving him more and more. We look for such an increase in the experimental knowledge and love of God our Saviour as will enable us always "to walk in the light, as he is in the light." We believe the whole mind will be in us, "which was also in Christ Jesus;" that we shall love every man so as to be ready to lay down our life for his sake; so as, by this love, to be freed from anger, and pride, and from every unkind affection. We expect to be "cleansed from all our idols," "from all filthiness," whether "of flesh or spirit;" to be "saved from all our uncleannesses," inward or outward; to be "purified as He is pure." 4. We trust in his promise who cannot lie, that the time will surely come, when, in every word and work, we shall do his blessed will on earth, as it is done in heaven; when all our conversation shall be seasoned with salt, all meet to minister grace to the hearers; when, whether we eat or drink, or whatever we do, it shall be done to the glory of God; when all our words and deeds shall be "in the name of the Lord Jesus, giving thanks unto God, even the Father, through him." 5. Now this is the grand device of Satan, to destroy the first work of God in the soul, or at least to hinder its increase, by our expectation of that greater work. It is therefore my present design, First, to point out the several ways whereby he endeavours: this; And, secondly, to observe how we may retort these fiery darts of the wicked one, how we may rise the higher by what he intends for an occasion of our falling.

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

5. And having no knowledge, we can have no love of God: We cannot love him we know not. Most men talk indeed of loving God, and perhaps imagine they do; at least, few will acknowledge they do not love him: But the fact is too plain to be denied. No man loves God by nature, any more than he does a stone, or the earth he treads upon. What we love we delight in: But no man has naturally any delight in God. In our natural state we cannot conceive how any one should delight in him. We take no pleasure in him at all; he is utterly tasteless to us. To love God! it is far above, out of our sight. We cannot, naturally, attain unto it. 6. We have by nature, not only no love, but no fear of God. It is allowed, indeed, that most men have, sooner or later, a kind of senseless, irrational fear, properly called superstition; though the blundering Epicureans gave it the name of religion. Yet even this is not natural, but acquired; chiefly by conversation or from example. By nature "God is not in all our thoughts:" We leave him to manage his own affairs, to sit quietly, as we imagine, in heaven, and leave us on earth to manage ours; so that we have no more of the fear of God before our eyes, than of the love of God in our hearts.

7. Thus are all men "Atheists in the world." But Atheism itself does not screen us from idolatry. In his natural state, every man born into the world is a rank idolater. Perhaps, indeed, we may not be such in the vulgar sense of the word. We do no, like the idolatrous Heathens, worship molten or graven images. We do not bow down to the stock of a tree, to the work of our own hands. We do not pray to the angels or saints in heaven, any more than to the saints that are upon the earth. But what then We have set up our idols in our hearts; and to these we bow down and worship them: We worship ourselves, when we pay that honour to ourselves which is due to God only. Therefore all pride is idolatry; it is ascribing to ourselves what is due to God alone. And although pride was not made for man, yet where is the man that is born without it But hereby we rob god of his unalienable right, and idolatrously usurp his glory. 8. But pride is not the only sort of idolatry which we are all by nature guilty of. Satan has stamped his own image on our heart in self-will also. "I will," said he, before he was cast out of heaven, "I will sit upon the sides of the north;" I will do my own will and pleasure, independently on that of my Creator. the same does every man born into the world say, and that in a thousand instances; nay, and avow it too, without ever blushing upon the account, without either fear or shame. Ask the man, "Why did you do this" He answers, "Because I had a mind to it." What is this but, "Because it was my will;" that is, in effect, because the devil and I agreed; because Satan and I govern our actions by one and the same principle. The will of God, mean time, is not in his thoughts, is not considered in the least degree; although it be the supreme rule of every intelligent creature, whether in heaven or earth, resulting from the essential, unalterable relation which all creature bear to their Creator.

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

4. Indeed, if man were not thus fallen, there would be no need of all this. There would be no occasion for this work in the heart, this renewal in the spirit of our mind. The superfluity of godliness would then be a more proper expression than the "superfluity of naughtiness." For an outside religion, without any godliness at all, would suffice to all rational intents and purposes. It does, accordingly, suffice, in the judgment of those who deny this corruption of our nature. They make very little more of religion than the famous Mr. Hobbes did of reason. According to him, reason is only "a well-ordered train of words:" According to them, religion is only a well-ordered train of words and actions. And they speak consistently with themselves; for if the inside be not full of wickedness, if this be clean already, what remains, but to "cleanse the outside of the cup" Outward reformation, if their supposition be just, is indeed the one thing needful.

4. One point more we may learn from the preceding observations. But it is a point of so great importance, as my excuse the considering it the more carefully, and prosecuting it at some length. What must one who loves the souls of men, and is grieved that any of them should perish, say to one whom he sees living in sabbath-breaking, drunkenness, or any other wilful sin What can he say, if the foregoing observations are true, but, "You must be born again" "No," says a zealous man, "that cannot be. How can you talk so uncharitably to the man Has he not been baptized already He cannot be born again now." Can he not be born again Do you affirm this Then he cannot be saved. Though he be as old as Nicodemus was, yet "except he be born again, he cannot see the kingdom of God." Therefore in saying, "He cannot be born again," you in effect deliver him over to damnation. And where lies the uncharitableness now on my side, or on yours I say, he may be born again, and so become an heir of salvation. You say, "He cannot be born again:" And if so, he must inevitably perish! So you utterly block up his way to salvation, and send him to hell, out of mere charity!

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

8. But suppose we are aware of this snare of the devil, we may be attacked from another quarter. When fierceness and anger are asleep, and love alone is waking, we may be no less endangered by desire, which equally tends to darken the soul. This is the sure effect of any foolish desire, any vain or inordinate affection. If we set our affection on things of the earth, on any person or thing under the sun; if we desire anything but God, and what tends to God; if we seek happiness in any creature; the jealous God will surely contend with us, for he can admit of no rival. And if we will not hear his warning voice, and return to him with our whole soul, we continue to grieve him with our idols, and running after other gods, we shall soon be cold, barren, and dry; and the god of this world will blind and darken our hearts. 9. But this he frequently does, even when we do not give way to any positive sin. It is enough, it gives him sufficient advantage, if we do not "stir up the gift of God which is in us;" if we do not agonize continually "to enter in at the strait gate;" if we do not earnestly "strive for the mastery," and "take the kingdom of heaven by violence." There needs no more than not to fight, and we are sure to be conquered. Let us only be careless or "faint in our mind," let us be easy and indolent, and our natural darkness will soon return, and overspread our soul. It is enough, therefore, if we give way to spiritual sloth; this will effectually darken the soul: It will as surely destroy the light of God, if not so swiftly, as murder or adultery.

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

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

3. This reason for self-denial must hold, even with regard to the angels of God in heaven; and with regard to man, innocent and holy, as he came out of the hands of his Creator. But a farther reason for it arises from the condition wherein all men are since the Fall. We are all now "shapen in wickedness, and in sin did our mother conceive us." Our nature is altogether corrupt, in every power and faculty. And our will, depraved equally with the rest, is wholly bent to indulge our natural corruption. On the other hand, it is the will of God that we resist and counteract that corruption, not at some times, or in some things only, but at all times and in all things. Here, therefore, is a farther ground for constant and universal self-denial. 4. To illustrate this a little further: The will of God is a path leading straight to God. The will of man, which once ran parallel with it, is now another path, not only different from it, but in our present state, directly contrary to it: It leads from God. If, therefore, we walk in the one, we must necessarily quit the other. We cannot walk in both. Indeed, a man of faint heart and feeble hands may go in two ways, one after the other. But he cannot walk in two ways at the same time: He cannot, at one and the same time, follow his own will, and follow the will of God: He must choose the one or the other; denying God's will, to follow his own; or denying himself, to follow the will of God. 5 . Now, it is undoubtedly pleasing, for the time, to follow our own will, by indulging, in any instance that offers, the corruption of our nature: But by following it in anything, we so far strengthen the perverseness of our will; and by indulging it, we continually increase the corruption of our nature. So, by the food which is agreeable to the palate, we often increase a bodily disease: It gratifies the taste, but it inflames the disorder. it brings pleasure, but it also brings death.

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

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

3. Not that this will suffice: Everyone engaging herein, should be more than a harmless man. He should be a man of faith; having at least, such a degree of that "evidence of things not seen," as to "aim not at the things that are seen, which are temporal, but at those that are not seen, which are eternal;" such a faith as produces a steady fear of God, with a lasting resolution, by his grace, to abstain from all that he has forbidden, and to do all that he has commanded. He will more especially need that particular branch of faith, confidence in God. It is this faith which "removes mountains;" which "quenches the violence of fire;" which breaks through all opposition; and enables one to stand against and "chase a thousand," knowing in whom his strength lies, and, even when he has "the sentence of death in himself, trusting in Him who raiseth the dead." 4. He that has faith and confidence in God, will, of consequence, be a man of courage. And such it is highly needful every man should be, who engages in this undertaking: For many things will occur in the prosecution thereof, which are terrible to nature; indeed, so terrible, that all who "confer with flesh and blood" will be afraid to encounter them. Here, therefore, true courage has its proper place, and is necessary in the highest degree. And this, faith only can supply. A believer can say, I fear no denial; no danger I fear; Nor start from the trial; For Jesus is near.

5. To courage patience is nearly allied; the one regarding future, the other present, evils. And whoever joins in carrying on a design of this nature, will have great occasion for this. For, notwithstanding all his unblameableness, he will find himself just in Ishmael's situation, "his hand against every man, and everyman's hand against him." And no wonder: If it be true, that "all who will live godly shall suffer persecution," how eminently must this be fulfilled in them who, not content to live godly themselves, compel the ungodly to do so too, or at least to refrain from notorious ungodliness! Is not this declaring war against all the world setting all the children of the devil at defiance And will not Satan himself, "the prince of this world, the ruler of the darkness" thereof, exert all his subtlety and all his force in support of his tottering kingdom Who can expect the roaring lion will tamely submit to have the prey plucked out of his teeth "Ye have," therefore, "need of patience; that, after ye have done the will of God, ye may receive the promise." 6. And ye have need of steadiness, that ye may "hold fast" this "profession of your faith without wavering." This also should be found in all that unite in this Society; which is not a task for a"double-minded man," for one that "is unstable in his ways." He that is as a reed shaken with the wind is not fit for this warfare; which demands a firm purpose of soul, a constant, determined resolution. One that is wanting in this may "set his hand to the plough;" but how soon will he "look back!" He may, indeed, "endure for a time; but when persecution or tribulation," public or private troubles, "arise because of the work, immediately he is offended." 7. Indeed, it is hard for any to persevere in so unpleasing a work, unless love overpowers both pain and fear. And, therefore, it is highly expedient, that all engaged therein have "the love of God shed abroad in their hearts;" that they should all be able to declare, "we love him, because he first loved us." The presence of Him whom their soul loveth will then make their labour light. They can then say, not from the wildness of an heated imagination, but with the utmost truth and soberness,

4. But let innocence be joined with prudence, properly so called; not that offspring of hell which the world calls prudence, which is mere craft, cunning, dissimulation; but with that "wisdom from above" which our Lord peculiarly recommends to all who would promote his kingdom upon earth. "Be ye therefore wise as serpents," while ye are "harmless as doves." This wisdom will instruct you how to suit your words and whole behaviour, to the persons with whom you have to do; to the time, place, and all other circumstances. It will teach you to cut off occasion of offense, even from those who seek occasion, and to do things of the most offensive nature in the least offensive manner that is possible. 5. Your manner of speaking, particularly to offenders, should be at all times deeply serious (lest it appear like insulting or triumphing over them,) rather inclining to sad; showing that you pity them for what they do, and sympathize with them in what they suffer. Let your air and tone of voice, as well as words, be dispassionate, calm, mild; yea, where it would not appear like dissimulation, even kind and friendly. In some cases, where it will probably be received as it is meant, you may profess the goodwill you bear them; but at the same time, (that it may not be thought to proceed from fear, or any wrong inclination,) professing your intrepidity, and inflexible resolution to oppose and punish vice to the uttermost. V. 1. It remains only to make some application of what has been said, partly to you who are already engaged in this work, partly to all that fear God; and more especially to them that love as well as fear him. With regard to you who are already engaged in this work, the First advice I would give you is, calmly and deeply to consider the nature of your undertaking. Know what you are about; be thoroughly acquainted with what you have in hand; consider the objections which are made to the whole of your undertaking; and before you proceed, be satisfied that those objections have no real weight: Then may every man act as he is fully persuaded in his own mind.

7. I have an higher demand upon you who love, as well as fear, God. He whom you fear, whom you love, has qualified you for promoting his work in a more excellent way. Because you love God, you love your brother also: You love, not only your friends, but your enemies; not only the friends, but even the enemies, of God. You have "put on, as the elect of God, lowliness, gentleness, long-suffering." You have faith in God, and in Jesus Christ whom he hath sent; faith which overcometh the world: And hereby you conquer both evil shame, and that "fear of man which bringeth a snare;" so that you can stand with boldness before them that despise you, and make no account of your labors. Qualified, then, as you are, and armed for the fight, will you be like the children of Ephraim, "who, being harnessed, and carrying bows, turned back in the day of battle" Will you leave a few of your brethren to stand alone, against all the hosts of the aliens O say not, "This is too heavy a cross; I have not strength or courage to bear it!" True; not of yourself: But you that believe "can do all things through Christ strengthening you." "If thou canst believe, all things are possible to him that believeth." No cross is too heavy for him to bear; knowing that they that "suffer with him, shall reign with him." Say not, "Nay, but I cannot bear to be singular." Then you cannot enter into the kingdom of heaven. No one enters there but through the narrow way; and all that walk in this are singular. Say not, "But I cannot endure the reproach, the odious name of an informer." And did any man ever save his soul, that was not a by-word, and a proverb of reproach Neither canst thou ever save thine, unless thou art willing that men should say all manner of evil of thee.

"The character of this truly pious person must be deeply impressed on the heart of every friend to vital religion. In spite of a tender and delicate constitution, he continued to the last day of his life, preaching with a frequency and fervor that seemed to exceed the natural strength of the most robust. Being called to the exercise of his function at an age when most young men are only beginning to qualify themselves for it, he had not time to make a very considerable progress in the learned languages. But this defect was amply supplied by a lively and fertile genius, by fervent zeal, and by a forcible and most persuasive delivery. And though in the pulpit he often found it needful by "the terrors of the Lord" to "persuade men," he had nothing gloomy in his nature; being singularly cheerful, as well as charitable and tender-hearted. He was as ready to relieve the bodily as the spiritual necessities of those that applied to him. It ought also to be observed, that he constantly enforced upon his audience every moral duty; particularly industry in their several callings, and obedience to their superiors. He endeavored, by the most extraordinary efforts of preaching, in different places, and even in the open fields, to rouse the lower class of people from the last degree of inattention and ignorance to a sense of religion. For this, and his other labors, the name of GEORGE WHITEFIELD will long be remembered with esteem and veneration."

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."

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

4. "Ere time began to be." But what is time It is not easy to say, as frequently as we have had the word in our mouth. We know not what it properly is. We cannot well tell how to define it. But is it not, in some sense, a fragment of eternity, broken off at both ends that portion of duration which commenced when the world began, which will continue as long as this world endures, and then expire for ever that portion of it, which is at present measured by the revolution of the sun and planets; lying (so to speak) between two eternities, that which is past, and that which is to come. But as soon as the heavens and the earth flee away from the face of Him that sitteth on the great white throne, time will be no more; but sink for ever into the ocean of eternity! 5. But by what means can a mortal man, the creature of a day, form any idea of eternity What can we find within the compass of nature to illustrate it by With what comparison shall we compare it What is there that bears any resemblance to it Does there not seem to be some sort of analogy between boundless duration and boundless space The great Creator, the infinite Spirit, inhabits both the one and the other. This is one of his peculiar prerogatives: "Do not I fill heaven and earth, saith the Lord" yea, not only the utmost regions of creation, but all the expanse of boundless space! Meantime, how many of the children of men may say, Lo, on a narrow neck of land, 'Midst two unbounded seas I stand, Secure, insensible! A point of time, a moments' space, Removes me to that heavenly place, Or shuts me up in hell!

9. Are we able to form a more adequate conception of eternity to come In order to this, let us compare it with the several degrees of duration which we are acquainted with: An ephemeron fly lives six hours; from six in the evening, to twelve. This is a short life compared with that of a man, which continues threescore or fourscore years; and this itself is short, if it be compared to the nine hundred and sixty-nine years of Methuselah. Yet what are these years, yea, all that have succeeded each other, from the time that the heavens, and the earth were erected, to the time when the heavens shall pass away, and the earth with the works of it shall be burned up, if we compare it to the length of that duration which never shall have an end 10. In order to illustrate this, a late author has repeated that striking thought of St. Cyprian: "Suppose there were a ball of sand as large as the globe of earth: suppose a grain of this sand were to be annihilated, reduced to nothing, in a thousand years: yet that whole space of duration, wherein this ball would be annihilating, at the rate of one grain in a thousand years, would bear infinitely less proportion to eternity, duration without end, than a single grain of sand would bear to all the mass!" 11. To infix this important point the more deeply in your mind, consider another comparison: Suppose the ocean to be so enlarged, as to include all the space between the earth and the starry heavens. Suppose a drop of this were to be annihilated once in a thousand years; yet that whole space of duration, wherein this ocean would be annihilating, at the rate of one drop in a thousand years, would be infinitely less in proportion to eternity, than one drop of water to that whole ocean. Look then at those immortal spirits, whether they are in this or the other world. When they shall have lived thousands of thousands of years, yea, millions of millions of ages, their duration will be but just begun: They will be only upon the threshold of eternity!

When I have writhed ten thousand years in fire, Ten thousand thousand, let me then expire! 16. Yet this unspeakable folly, this unutterable madness, of preferring present things to eternal, is the disease of every man born into the world, while in his natural state. For such is the constitution of our nature, that as the eye sees only such a portion of space at once, so the mind sees only such a portion of time at once. And as all the space that lies beyond that compass is invisible to the mind. So that we do not perceive either the space or the time which is at a distance from us. The eye sees distinctly the space that is near it, with the objects which it contains: In like manner, the mind sees distinctly those objects which are within such a distance of time. The eye does not see the beauties of China: They are at too great a distance: There is too great a space between us and them: There fore we are not affected by them. They are as nothing to us: It is just the same to us as if they had no being. For the same reason, the mind does not see either the beauties or the terrors of eternity. We are not at all affected by them, because they are so distant from us. On this account it is, that they appear to us as nothing: just as if they had no existence. Meantime, we are wholly taken up with things present, whether in time or space; and things appear less and less, as they are more and more distant from us, either in one respect or the other. And so it must be; such is the constitution of our nature; till nature is changed by almighty grace. but this is no manner of excuse for those who continue in their natural blindness to futurity; because a remedy for it is provided, which is found by all that seek it: Yea, it is freely given to all that sincerely ask it.

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

20. Before I close this subject, permit me to touch upon two remarkable passages in the Psalms, (one in the eighth, the other in the hundred and forty-forth,) which bear a near relation to it. The former is, "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him or the son of man, that thou visitest him" Here man is considered as a cipher, a point, compared to immensity. The latter is, "Lord, what is man, that thou hast such respect unto him Man is like a thing of nought His time passeth away like a shadow!" In the new translation the words are stronger still: "What is man, that thou takest knowledge of him!" Here the Psalmist seems to consider the life of man as a moment, a nothing, compared to eternity. Is not the purport of the former, "How can He that filleth heaven and earth take knowledge of such an atom as man How is it that he is not utterly lost in the immensity of God's works" Is not the purport of the latter, "How can He that inhabiteth eternity stoop to regard the creature of a day, one whose life passeth away like a shadow" Is not this a thought which has struck many serious minds, as well as it did David's, and created a kind of fear arise from a kind of supposition that God is such an one as ourselves If we consider boundless space, or boundless duration, we shrink into nothing before it. But God is not a man. A day, and million of ages, are the same with him. Therefore, there is the same disproportion between Him and any finite being, as between Him and the creature of a day. Therefore, whenever that thought recurs, whenever you are tempted to fear lest you should be forgotten before the immense, the eternal God, remember that nothing is little or great, that no duration is long or short, before Him. Remember that God ita praesidet singulis sicut universis, et universis sicut singulis: That he "presides over every individual as over the universe; and the universe, as over each individual." So that you may boldly say,

Father, how wide thy glories shine, Lord of the universe and mine! Thy goodness watches o'er the whole, As all the world were but one soul; Yet counts my every sacred hair, As I remain'd thy single care!

God's Approbation Of His Works "And God saw every thing that he had made, and, behold, it was very good." Gen. 1:31. 1. When God created the heavens and the earth, and all that is therein, at the conclusion of each day's work it is said, "And God saw that it was good." Whatever was created was good in its kind; suited to the end for which it was designed; adapted to promote the good of the whole and the glory of the great Creator. This sentence it pleased God to pass with regard to each particular creature. But there is a remarkable variation of the expression, with regard to all the parts of the universe, taken in connection with each other, and constituting one system: "And God saw everything that he had made, and, behold, it was very good." 2. How small a part of this great work of God is man able to understand! But it is our duty to contemplate what he has wrought, and to understand as much of it as we are able. For "the merciful Lord," as the Psalmist observes, "hath so done his marvellous works" of creation, as well as of providence, "that they ought to be had in remembrance" by all that fear him; which they cannot well be, unless they are understood. Let us, then, by the assistance of that Spirit who giveth unto man understanding, endeavour to take a general survey of the works which God made in this lower world, as they were before they were disordered and depraved in consequence of the sin of man: We shall then easily see, that as every creature was good in its primeval state; so, when all were compacted in one general system, "behold, they were very good." I do not remember to have seen any attempt of this kind, unless in that truly excellent poem, (termed by Mr. Hutchinson, "That wicked farce!") Milton's "Paradise Lost."

The eye, making all things visible; distributing light to every part of the system; and thereby rejoicing both earth and sky; and the soul; the principle of all life, whether to vegetables or animals. Some of the uses of the moon we are acquainted with; her causing the ebbing and flowing of the sea; and influencing, with a greater or smaller degree, all the fluids in the terraqueous globe. And many other uses she may have, unknown to us, but known to the wise Creator. But it is certain she had no hurtful, no unwholesome influence on any living creature. "He made the stars also;" both those that move round the sun, whether of the primary or secondary order; or those that, being at a far greater distance, appear to us as fixed in the firmament of heaven. Whether Comets are to be numbered among the stars, and whether they were parts of the original creation, is, perhaps, not so easy to determine, at least with certainty; as we have nothing but probable conjecture, either concerning their nature or their use. We know not whether (as some ingenious men have imagined) they are ruined worlds, worlds that have undergone a general conflagration; or whether (as others not improbably suppose) they are immense reservoirs of fluids, appointed to revolve at certain seasons, and to supply the still decreasing moisture of the earth. But certain we are that they did not either produce or portend any evil. They did not (as many have fancied since) From their horrid hair Shake pestilence and war.

11. The Lord God afterward peopled the earth with animals of every kind. He first commanded the waters to bring forth abundantly; to bring forth creatures, which, as they inhabited a grosser element, so they were, in general, of a more stupid nature; endowed with fewer senses and less understanding than other animals. The bivalved shell-fish, in particular, seem to have no sense but that of feeling, unless perhaps a low measure of taste; so that they are but one degree above vegetables. And even the king of the waters, (a title which some give the whale, because of his enormous magnitude,) though he has sight added to taste and feeling, does not appear to have an understanding proportioned to his bulk. Rather, he is inferior therein not only to most birds and beasts, but to the generality of even reptiles and insects. However, none of these then attempted to devour, or in anyway hurt, one another. All were peaceful and quiet, as were the watery fields wherein they ranged at pleasure. 12. It seems the insect kinds were at least one degree above the inhabitants of the waters. Almost all these too devour one another, and every other creature which they can conquer. Indeed, such is the miserably disordered state of the world at present, that innumerable creatures can no otherwise preserve their own lives than by destroying others. But in the beginning it was not so. The paradisiacal earth afforded a sufficiency of food for all its inhabitants; so that none of them had any need or temptation to prey upon the other. The spider was then as harmless as the fly, and did not then lie in wait for blood. The weakest of them crept securely over the earth, or spread their gilded wings in the air, that wavered in the breeze, and glittered in the sun, without any to make them afraid. Meantime, the reptiles of every kind were equally harmless, and more intelligent than they; yea, one species of them "was more subtil," or knowing, "than any of the" brute creation "which God had made."

13. But, in general, the birds, created to fly in the open firmament of heaven, appear to have been of an order far superior to either insects or reptiles; although still considerably inferior to beasts; as we now restrain that word to quadrupeds, four-footed animals, which, two hundred years ago, included every kind of living creatures. Many species of these are not only endowed with a large measure of natural understanding, but are likewise capable of much improvement by art, such as one would not readily conceive. But, among all these, there were no birds or beasts of prey; none that destroyed or molested another; but all the creatures breathed, in their several kinds, the benevolence of their great Creator. 14. Such was the state of the creation, according to the scanty ideas which we can now form concerning it, when its great Author, surveying the whole system at one view, pronounced it "very good." It was good in the highest degree whereof it was capable, and without any mixture of evil. Every part was exactly suited to the others, and conducive to the good of the whole. There was "a golden chain" (to use the expression of Plato) "let down from the throne of God;" an exactly connected series of beings, from the highest to the lowest; from dead earth, through fossils, vegetables, animals, to man, created in the image of God, and designed to know, to love, and enjoy his Creator to all eternity.

II. 1. Here is a firm foundation laid, on which we may stand, and answer all the cavils of minute philosophers; all the objections which "vain men," who "would be wise," make to the goodness or wisdom of God in the creation. All these are grounded upon an entire mistake; namely, that the world is now in the same state it was at the beginning. And upon this supposition they plausibly build abundance of objections. But all these objections fall to the ground, when we observe, this supposition cannot be admitted. The world, at the beginning, was in a totally different state from that wherein we find it now. Object, therefore, whatever you please to the present state, either of the animate or inanimate creation, whether in general, or with regard to any particular instances; and the answer is ready: These are not now as they were in the beginning. Had you therefore heard that vain King of Castile crying out, with exquisite self-sufficiency, "If I had made the world, I would have made it better than God Almighty has made it;" you might have replied, "No: God Almighty, whether you know it or not, did not make it as it is now. He himself made it better, unspeakably better, than it is at present. He made it without any blemish, yea, without any defect. He made no corruption, no destruction, in the inanimate creation. He made not death in the animal creation; neither its harbingers, sin and pain. If you will not believe his own account, believe your brother Heathen: It was only Post ignem aetherea domo subductum, that is, in plain English, after man, in utter defiance of his Maker, had eaten of the tree of knowledge, that Macies, et nova febrium Terris incubuit cohors; that a whole army of evils, totally new, totally unknown till then, broke in upon rebel man, and all other creatures, and overspread the face of the earth."

II. 2. Such was man, with regard to his corporeal part, as he came out of the hands of his Maker. But since he sinned, he is not only dust, but mortal, corruptible dust. And by sad experience we find, that this "corruptible body presses down the soul." It very frequently hinders the soul in its operations; and, at best, serves it very imperfectly. Yet the soul cannot dispense with its service, imperfect as it is: For an embodied spirit cannot form one thought but by the mediation of its bodily organs. For thinking is not, as many suppose, the act of a pure spirit; but the act of a spirit connected with a body, and playing upon a set of material keys. It cannot possibly, therefore, make any better music than the nature and state of its instruments allow it. Hence every disorder of the body, especially of the parts more immediately subservient to thinking, lay an almost insuperable bar in the way of its thinking justly. Hence the maxim received in all ages, Humanum est errare et nescire, "Not ignorance alone,' (that belongs, more or less, to every creature in heaven and earth; seeing none is omniscient, none knoweth all things, save the Creator,) "but error, is entailed on every child of man." Mistake, as well as ignorance, is, in our present state, inseparable from humanity. Every child of man is in a thousand mistakes, and is liable to fresh mistakes every moment. And a mistake in judgment may occasion a mistake in practice; yea, naturally leads thereto. I mistake, and possibly cannot avoid mistaking the character of this or that man. I suppose him to be what he is not; to be better or worse than he really is. Upon this wrong supposition I behave wrong to him; that is, more or less affectionately than he deserves. And by the mistake which is occasioned by the defect of my bodily organs I am naturally led so to do. Such is the present condition of human nature; of a mind dependent on a mortal body. Such is the state entailed on all human spirits, while connected with flesh and blood!

and considering withal how plain this important truth is to all sensible and candid inquirers. May the Lover of men open the eyes of our understanding, to perceive clearly that, by the fall of Adam, mankind in general have gained a capacity, First, of being more holy and more happy on earth, and, Secondly, of being more happy in heaven, than otherwise they could have been!

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

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

God regards his meanest creatures much; but he regards man much more. He does not equally regard a hero and a sparrow; the best of men and the lowest of brutes. "How much more does your heavenly Father care for you!" says He "who is in the bosom of his Father." Those who thus strain the point, are clearly confuted by his question, "Are not ye much better than they" Let it suffice, that God regards everything that he hath made, in its own order, and in proportion to that measure of his own image which he has stamped upon it. 6. May I be permitted to mention here a conjecture concerning the brute creation What, if it should then please the all-wise, the all-gracious Creator to raise them higher in the scale of beings What, if it should please him, when he makes us "equal to angels," to make them what we are now, creatures capable of God; capable of knowing and loving and enjoying the Author of their being If it should be so, ought our eye to be evil because he is good However this be, he will certainly do what will be most for his own glory. 7. If it be objected to all this, (as very probably it will,) "But of what use will those creatures be in that future state" I answer this by another question, What use are they of now If there be (as has commonly been supposed) eight thousand species of insects, who is able to inform us of what use seven thousand of them are If there are four thousand species of fishes, who can tell us of what use are more than three thousand of them If there are six hundred sorts of birds, who can tell of what use five hundred of those species are If there be four hundred sorts of beasts, to what use do three hundred of them serve Consider this; consider how little we know of even the present designs of God; and then you will not wonder that we know still less of what he designs to do in the new heavens and the new earth.

5. Only "Noah found grace in the eyes of the Lord;" being "a just man, and perfect in his generations." Him, therefore, with his wife, his sons, and their wives, God preserved from the general destruction. And one might have imagined that this small remnant would likewise have been "perfect in their generations." But how far was this from being the case! Presently after this signal deliverance we find one of them, Ham, involved in sin, and under his father's curse. And how did "the mystery of iniquity" afterwards work, not only in the posterity of Ham, but in the posterity of Japheth; yea, and of Shem, Abraham and his family only excepted! 6. Yea, how did it work even in the posterity of Abraham; in God's chosen people! Were not these also, down to Moses, to David, to Malachi, to Herod the Great, a faithless and stubborn generation, a "sinful nation, a people laden with iniquity," continually forsaking the Lord, and "provoking the Holy One of Israel" And yet we have no reason to believe that these were worse than the nations that surrounded them, who were universally swallowed up in all manner of wickedness, as well as in damnable idolatries; not having the God of heaven "in all their thoughts," but working all uncleanness with greediness.

18. The very first society of Christians at Rome were not altogether free from this evil leaven. There were "divisions and offences" among them also; (Rom. 16:17;) although, in general, they seem to have "walked in love." But how early did the "mystery of iniquity" work, and how powerfully, in the Church at Corinth! Not only schisms and heresies, animosities, fierce and bitter contentions were among them; but open, actual sins; yea, "such fornication as was not named among the Heathens." (1 Cor. 5:1.) Nay, there was need to remind them that "neither adulterers, nor thieves, nor drunkards" could "enter into the kingdom of heaven." (1 Cor. 6:9, 10.) And in all St. Paul's Epistles we meet with abundant proof, that tares grew up, with the wheat in all the Churches, and that "the mystery of iniquity" did every where, in a thousand forms, counterwork "the mystery of godliness." 19. When St. James wrote his Epistle, directed more immediately "to the twelve tribes scattered abroad," to the converted Jews, the tares sown among his wheat had produced a plentiful harvest. That grand pest of Christianity, a faith without works, was spread far and wide; filling the Church with a "wisdom from beneath," which was "earthly, sensual, devilish," and which gave rise, not only to rash judging and evil-speaking, but to "envy, strife, confusion, and every evil work." Indeed, whoever peruses the fourth and fifth chapters of this Epistle, with serious attention, will be inclined to believe, that even in this early period the tares had nigh choked the wheat, and that among most of those to whom St. James wrote, no more than the form of godliness, if so much, was left.

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

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.

35. We may learn hence, Fourthly, how great watchfulness they need who desire to be real Christians; considering what a state the world is in! May not each of them well say, Into a world of ruffians sent, I walk on hostile ground: Wild human bears, on slaughter bent, And ravening wolves surround They are the more dangerous, because they commonly appear in sheep's clothing. Even those who do not pretend to religion, yet make fair professions of good-will, of readiness to serve us, and, perhaps, of truth and honesty. But beware of taking their word! Trust not any man, until he fears God! It is a great truth, He that fears no God, can love no friend: Therefore stand upon your guard against every one that is not earnestly seeking to save his soul. We have need to keep both our heart and mouth as "with a bridle, while the ungodly are in our sight." Their conversation, their spirit, is infectious, and steals upon us unawares, we know not how. "Happy is the man that feareth always," in this sense also, lest he should partake of other men's sins. O "keep thyself pure!" "Watch and pray, that thou enter not into temptation!"

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."

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."

4. It is true, a celebrated writer (Lady Mary Wortley Montague) gives a very different character of them. With the finest flow of words, in the most elegant language, she labours to wash the Aethiop white. She represents them as many degrees above the Christians; as some of the most amiable people in the world; as possessed of all the social virtues; as some of the most accomplished of men. But I can in no wise receive her report: I cannot rely upon her authority. I believe those round about her had just as much religion as their admirer had when she was admitted into the interior parts of the Grand Seignior's seraglio. Notwithstanding, therefore, all that such a witness does or can say in their favour, I believe the Turks in general are little, if at all, better than the generality of the Heathens. 5. And little, if at all, better than the Turks, are the Christians in the Turkish dominions; even the best of them; those that live in the Morea, or are scattered up and down in Asia. The more numerous bodies of Georgian, Circassian, Mengrelian Christians, are a proverb of reproach to the Turks themselves; not only for their deplorable ignorance, but for their total, stupid, barbarous irreligion. 6. From the most authentic accounts we can obtain of the Southern Christians, those in Abyssinia, and of the Northern Churches, under the jurisdiction of the Patriarch of Moscow, we have reason to fear they are much in the same condition, both with regard to knowledge and religion, as those in Turkey. Or if those in Abyssinia are more civilized, and have a larger share of knowledge, yet they do not appear to have any more religion than either the Mahometans or Pagans.

17. And is it not probable, I say, that he will carry it on in the same manner as he has begun At the first breaking out of this work in this or that place, there may be a shower, a torrent of grace; and so at some other particular seasons, which "the Father has reserved in his own power:" But in general, it seems, the kingdom of God will not "come with observation;" but will silently increase, wherever it is set up, and spread from heart to heart, from house to house, from town to town, from one kingdom to another. May it not spread, first, through the remaining provinces; then, through the isles of North America; and, at the same time, from England to Holland, where there is already a blessed work in Utrecht, Haerlem, and many other cities Probably it will spread from these to the Protestants in France, to those in Germany, and those in Switzerland; then to Sweden, Denmark, Russia, and all the other Protestant nations in Europe. 18. May we not suppose that the same leaven of pure and undefiled religion, of experimental knowledge and love of God, of inward and outward holiness, will afterwards spread to the Roman Catholics in Great Britain, Ireland, Holland; in Germany, France, Switzerland; and in all other countries where Romanists and Protestants live intermixed and familiarly converse with each other Will it not then be easy for the wisdom of God to make a way for religion, in the life and power thereof,into those countries that are merely Popish; as Italy, Spain, Portugal And may it not be gradually diffused from thence to all that name the name of Christ, in the various provinces of Turkey, in Abyssinia, yea, and in the remotest parts, not only of Europe, but of Asia, Africa, and America

19. And in every nation under heaven, we may reasonably believe, God will observe the same order which he hath done from the beginning of Christianity. "They shall all know me, saith the Lord;" not from the greatest to the least (this is that wisdom of the world which is foolishness with God;) but "from the least to the greatest;" that the praise may not be of men, but of God. Before the end, even the rich shall enter into the kingdom of God. Together with them will enter in the great, the noble, the honourable; yea, the rulers, the princes, the kings of the earth. Last of all, the wise and learned, the men of genius, the philosophers, will be convinced that they are fools; will be "converted, and become as little children," and "enter into the kingdom of God."

Neither will there be any among them that want: For as many as are possessed of lands or houses will sell them; and distribution will be made to every man, according as he has need." All their desires, meantime, and passions, and tempers will be cast in one mould; while all are doing the will of God on earth, as it is done in heaven. All their "conversation will be seasoned with salt," and will "minister grace to the hearers;" seeing it will not be so much they that speak, "as the Spirit of their Father that speaketh in them." And there will be no "root of bitterness springing up," either to defile or trouble them: There will be no Ananias or Sapphira, to bring back the cursed love of money among them: There will be no partiality; no "widows neglected in the daily ministration:" Consequently, there will be no temptation to any murmuring thought, or unkind word, of one against another; while, They all are of one heart and soul, And only love informs the whole.

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

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

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

26. At that time will be accomplished all those glorious promises made to the Christian Church, which will not then be confined to this or that nation, but will include all the inhabitants of the earth. "They shall not hurt nor destroy in all my holy mountain." (Isaiah 11:9) "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." Thou shalt be encompassed on every side with salvation, and all that go through thy gates shall praise God. "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." The light of the sun and moon shall be swallowed up in the light of His countenance, shining upon thee. "Thy people also shall be all righteous . . . . the work of my hands, that I may be glorified." "As the earth bringeth forth her bud, and the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations." (Isaiah 60:18, c.; and 61:11.)

6. We cannot think that this heaven will undergo any change, any more than its Great Inhabitant. Surely this palace of the Most High was the same from eternity, and will be, world without end. Only the inferior heavens are liable to change; the highest of which we usually call the starry heaven. This, St. Peter informs us, "is reserved unto fire, against the day of judgment and destruction of ungodly men." In that day, "being on fire," it shall, first, shrivel as a parchment scroll;" then it shall "be dissolved, and shall pass away with a great noise;" lastly, it shall "flee from the face of Him that sitteth on the throne, and there shall be found no place for it." 7. At the same time "the stars shall fall from heaven;" the secret chain being broken which had retained them in their several orbits from the foundation of the world. In the meanwhile the lower or sublunary heaven, with the elements (or principles that compose it,) "shall melt with fervent heat;" while "the earth with the works that are therein, shall be burned up." This is the introduction to a far nobler state of things, such as it has not yet entered into the heart of men to conceive, the universal restoration, which is to succeed the universal destruction. For "we look," says the Apostle, "for new heavens and a new earth, wherein dwelleth righteousness." (2 Pet. 3:7, c.) 8. One considerable difference there will undoubtedly be in the starry heaven, when it is created anew: There will be no blazing stars, no comets there. Whether those horrid, eccentric orbs are half-formed planets, in a chaotic state (I speak on the supposition of a plurality of worlds;) or such as have undergone their general conflagration, they will certainly have no place in the new heaven, where all will be exact order and harmony. There may be many other differences between the heaven that now is and that which will be after the renovation: But they are above our apprehension: We must leave eternity to explain them.

The rage of Arctos and eternal frost. 15. And it will then contain no jarring or destructive principles within its own bosom. It will no more have any of those violent convulsions in its own bowels. It will no more be shaken or torn asunder by the impetuous force of earthquakes; and will, therefore need neither Vesuvius nor Etna, nor any burning mountains to prevent them. There will be no more horrid rocks or frightful precipices; no wild deserts, or barren sands; no impassable morasses, or unfruitful bogs, to swallow up the unwary traveller. There will, doubtless, be inequalities on the surface of the earth, which are not blemishes, but beauties. For though I will not affirm, that Earth hath this variety from heaven, Of pleasure situate in hill and dale; yet I cannot think gently-rising hills will be any defect, but an ornament, of the new-made earth. And doubtless we shall then likewise have occasion to say, Lo, there his wondrous skill arrays The fields in cheerful green! thousand herbs his hand displays, A thousand flower between! 16. And what will the general produce of the earth be Not thorns, briers, or thistles; not any useless or fetid weed; not any poisonous, hurtful, or unpleasant plant; but every one that can be conducive, in anywise, either to our use or pleasure. How far beyond all that the most lively imagination is now able to conceive! We shall no more regret the loss of the terrestrial Paradise, or sigh at that well-devised description of our great Poet: Then shall this mount Of Paradise, by might of waves, be moved Out of his place, push'd by the horned flood, With all its verdure spoil'd and trees adrift, Down the great river to the opening gulf, And there take root, an island salt and bare! For all the earth shall then be a more beautiful Paradise than Adam ever saw.

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

The Signs of the Times "Ye can discern the face of the sky; but can ye not discern the signs of the times" Matt. 16:3. 1. The entire passage runs thus: "The Pharisees also, with the Sadducees, came, and tempting, desired him that he would show them a sign from heaven. He answered and said, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times" Matt. 16:1-3 2. "The Pharisees also with the Sadducees came." In general, these were quite opposite to each other: but it is no uncommon thing for the children of the world to lay aside their opposition to each other, (at least for a season) and cordially to unite in opposing the children of God "And tempting;" that is, making a trial whether he was indeed sent of God; "desired him that he would show them a sign from heaven;" which they believed no false prophet was able to do. It is not improbable, they imagined, this would convince them, that he was really sent from God. "He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather today, for the sky is red and lowering." Probably there were more certain signs of fair and foul weather in their climate than there are in ours. "O ye hypocrites;" making profession of love, while you have enmity in your hearts; "ye can discern the face of the sky," and judge thereby what the weather will be; "but can ye not discern the signs of the times," when God brings his first begotten Son into the world 3. Let us more particularly inquire, First, What were the times, whereof our Lord here speaks; and what were the signs, whereby those times were to be distinguished from all others We may then inquire, Secondly, 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

2. "But are there in England, or in any part of the world, any signs of such a time approaching" It is not many years since, that a person of considerable learning, as well as eminence in the Church, (then Bishop of London,) in his pastoral letter, made this observation: "I cannot imagine what persons mean, by talking of a great work of God at this time. I do not see any work of God now, more than has been at any other time." I believe: I believe that great man did not see any extraordinary work of God. Neither he, nor the generality of Christians, so called, saw any signs of the glorious day that is approaching. But how is this to be accounted for How is it that those who can now "discern the face of the sky," who are not only great philosophers, but great divines, as eminent as ever the Sadducees, yea, or the Pharisees were, do not discern the signs of those glorious times, which, if not begun, are nigh even at the door 3. We allow, indeed, that in every age of the Church, "the kingdom of God came not with observation," not with splendour and pomp, or with any of those outward circumstances which usually attend the kingdoms of this world. We allow this "kingdom of God is within us;" and that consequently, when it begins either in an individual or in a nation, it "is like a grain of mustard seed," which at first "is the least of all seeds," but nevertheless, gradually increases, till "it becomes a great tree." Or, to use the other comparison of our Lord, it is like "a little leaven, which a woman took and hid in three measures of meal, till the whole was leavened."

8. By the same rule, what signs would this writer have expected of the approaching conversion of the Heathens He would doubtless, have expected a hero, like Charles of Sweden, or Frederick of Prussia, to carry fire, and sword, and Christianity, through whole nations at once! And it cannot be denied, that since the time of Constantine, many nations have been converted in this way. But could it be said concerning such conversions as these; "The kingdom of heaven cometh not with observation" Surely every one must observe a warrior rushing through the land, at the head of fifty or sixty thousand men! But is this the way of spreading Christianity, which the author of it, the Prince of Peace, has chosen Nay, it is not in this manner that a grain of mustard seed grows up into a great tree. It is not thus that a little leaven leavens the whole lump. Rather, it spreads by degrees farther and farther, till the whole is leavened. We may form a judgment of what will be hereafter, by what we have seen already. And this is the way wherein true Christian religion, the faith that worketh by love, has been spreading, particularly through Great Britain and its dependencies, for half a century.

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

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

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

24. As this is a point of the utmost importance, we may consider it a little farther. What do you mean by a general providence, contradistinguished from a particle Do you mean a providence which superintends only the larger parts of the universe Suppose the sun, moon, and stars. Does it not regard the earth too You allow it does. But does it not likewise regard the inhabitants of it Else what doth the earth, an inanimate lump of matter, signify Is not one spirit, one heir of immortality, of more value than all the earth yea, though you add to it the sun, moon, and stars nay, and the whole inanimate creation Might we no say, "These shall perish; but" this "remaineth: These all shall wax old as doth a garment;" but this (it may be said in a lower sense, even of the creature) is "the same, and his "years shall not fail" 25. Or do you mean, when you assert a general providence, distinct from a particle one, that God regards only some parts of the world, and does not regard others What parts of it does he regard Those without, or those within, the solar system Or does he regard some parts of the earth, and not others Which parts Only those within the temperate zones What parts then are under the care of his providence Where will you lay the line Do you exclude from it those that live in the torrid zone or those that dwell within the arctic circles Nay, rather say, "The Lord is loving to every man," and his care "is over all His works."

26. Do you mean (for we would fain find out your meaning, if you have any meaning at all) that the providence of God does indeed extend to all parts of the earth, with regard to great and singular events, such as the rise and fall of empires; but that the little concerns of this or that man are beneath the notice of the Almighty Then you do not consider that great and little are merely relative terms, which have place only with respect to men. With regard to the Most High, man and all the concerns of men are nothing, less than nothing, before Him. And nothing is small in his sight that in any degree affects the welfare of any that fear God and work righteousness. What becomes, then, of your general providence, exclusive of a particle Let it be for ever rejected by all rational men, as absurd, self-contradictory nonsense. We may then sum up the whole scriptural doctrine of providence in that fine saying of St. Austin, Ita praesidet singulis sicut universis, et universis sicut singulis! Father, how wide thy glories shine, Lord of the universe-and mine! Thy goodness watches o'er the whole, As all the world were but one soul; Yet keeps my every sacred hair, As I remain'd thy single care! 27. We may learn from this short view of the providence of God, First, to put our whole trust in Him who hath never failed them that seek him. Our blessed Lord himself makes the very use of the great truth now before us. "Fear not, therefore:" If you truly fear God, you need fear none beside. He will be a strong tower to all that trust in him from the face of you enemies. What is there either in heaven or in earth that can harm you, while you are under the care of the Creator and Governor of heaven and earth! Let all earth and all hell combine against you; yea, the whole animate and inanimate creation; they cannot harm while God is on your side: His favorable kindness covers you as a shield.

How uncomfortable is the situation of that man who has no father hope than this! But, on the other hand, how unspeakably "happy is the man that hath the Lord for his help, and whose hope is in the Lord his God!" who can say, "I have set the lord always before me; because he is on my right hand, I shall not be moved!" Therefore, "though I walk through the valley of the shadow of death, I will fear no evil: For thou art with me; thy rod and thy staff comfort me."

The Wisdom of God's Counsel's "O the depth of the riches both of the wisdom and knowledge of God!" Rom. 11:33. 1. Some apprehend the wisdom and the knowledge of God to mean one and the same thing. Others believe that the wisdom of God more directly refers to his appointing the ends of all things; and his knowledge, to the means which he hath prepared and made conducive to those ends. The former seems to be the most natural explication; as the wisdom of God, in its most extensive meaning, must include the one as well as the other, the means as well as the ends. 2. Now the wisdom as well as the power of God is abundantly manifested in his creation; in the formation and arrangement of all his works, in heaven above and in the earth beneath; and in adapting them all to the several ends for which they were designed: Insomuch that each of them, apart from the rest, is good; but all together are very good; all conspiring together, in one connected system, to the glory of God in the happiness of his intelligent creatures. 3. As this wisdom appears even to short-sighted men (and much more to spirits of a higher order) in the creation and disposition of the whole universe, and every part of it; so it equally appears in their preservation, in his "upholding all things by the word of his power." And it no less eminently appears in the permanent government of all that he has created. How admirably does his wisdom direct the motions of the heavenly bodies! of all the stars in the firmament, whether those that are fixed, or those that wander, though never out of their several orbits! of the sun in the midst of heaven! of those amazing bodies, the comets, that shoot in every direction through the immeasurable fields of ether! How does he superintend all the parts of this lower world, this "speck of creation," the earth! So that all things are still, as they were at the beginning, "beautiful in their seasons;" and summer and winter, seed-time and harvest, regularly follow each other. Yea, all things serve their Creator: "Fire and hail, snow and vapour, wind and storm, are fulfilling his word;" so that we may well say, "O Lord, our Governor, how excellent is thy name in all the earth!"

9. Nevertheless it is certain, that the gates of hell did never totally prevail against it. God always reserved a seed for himself; a few that worshipped him in spirit and in truth. I have often doubted, whether these were not the very persons whom the rich and honourable Christians, who will always have number as well as power on their side, did not stigmatize, from time to time, with the title of heretics. Perhaps it was chiefly by this artifice of the devil and his children, that, the good which was in them being evil spoken of, they were prevented from being so extensively useful as otherwise they might have been. Nay, I have doubted whether that arch-heretic, Montanus, was not one of the holiest men in the second century. Yea, I would not affirm, that the arch-heretic of the fifth century, (as plentifully as he has been bespattered for many ages,) was not one of the holiest men of that age, not excepting St. Augustine himself. (A wonderful saint! As full of pride, passion, bitterness, censoriousness, and as foul-mouthed to all that contradicted him, as George Fox himself.) I verily believe, the real heresy of Pelagius was neither more nor less than this: The holding that Christians may, by the grace of God, (not without it; that I take to be a mere slander,) "go on to perfection;" or, in other words, "fulfil the law of Christ." "But St. Augustine says:" When Augustine's passions were heated, his word is not worth a rush. And here is the secret: St. Augustine was angry at Pelagius: Hence he slandered and abused him, (as his manner was,) without either fear or shame. And St. Augustine was then in the Christian world, what Aristotle was afterwards: There needed no other proof of any assertion, than Ipse dixit :"St. Augustine said it."

15. But as some Preachers declined from their first love, so did many of the people. They were likewise assaulted on every side; encompassed with manifold temptations: And while many of them triumphed over all, and were "more than conquerors through him that loved them," others gave place to the world, the flesh, or the devil, and so "entered into temptation:" Some of them "made shipwreck of their faith" at once; some by slow, insensible degrees. Not a few, being in want of the necessaries of life, were overwhelmed with the cares of the world; many relapsed into "the desires of other things," which "choked the good seed, and it became unfruitful."

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

Lord, I have warned them! but if they will not be warned, what can I do more I can only "give them up unto their own heart's lusts, and let them follow their own imaginations!" 19. By not taking this warning, it is certain many of the Methodists are already fallen; many are falling at this very time; and there is great reason to apprehend, that many more will fall, most of whom will rise no more! But what method may it be hoped the all-wise God will take to repair the decay of his work If he does not remove the candlestick from this people, and raise up another people, who will be more faithful to his grace, it is probable he will proceed in the same manner as he has done in time past. And this has hitherto been his method: When any of the old Preachers left their first love; lost their simplicity and zeal, and departed from the work, he raised up young men, who are what they were, and sent them into the harvest in their place. The same he has done when he was pleased to remove any of his faithful labourers into Abraham's bosom. So when Henry Millard, Edward Dunstone, John Manners, Thomas Walsh, or others, rested from their labours, he raised up other young men, from time to time, willing and able to perform the same service. It is highly probable, he will take the very same method for the time to come. The place of those Preachers who either die in the Lord, or lose the spiritual life which God had given them, he will supply by others that are alive to God, and desire only to spend and be spent for him.

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

4. Therefore it is, that by the very constitution of their nature, the wisest of men "know" but "in part." And how amazingly small a part do they know, either of the Creator, or of his works! This is a very needful but a very unpleasing theme; for "vain man would be wise." Let us reflect upon it for awhile. And may the God of wisdom and love open our eyes to discern our own ignorance! I. 1. To begin with the great Creator himself. How astonishingly little do we know of God! How small a part of his nature do we know! of his essential attributes! What conception can we form of his omnipresence Who is able to comprehend how God is in this and every place how he fills the immensity of space If philosophers, by denying the existence of a vacuum, only meant that there is no place empty of God, that every point of infinite space is full of God, certainly no man could call it in question. But still, the fact being admitted what is omnipresence or ubiquity Man is no more able to comprehend this, than to grasp the universe. 2. The omnipresence or immensity of God, Sir Isaac Newton endeavours to illustrate by a strong expression, by terming infinite space, "the Sensorium of the Deity." And the very Heathens did not scruple to say, "All things are full of God:" Just equivalent with his own declaration: "Do not I fill heaven and earth saith the Lord." How beautifully does the Psalmist illustrate this! "Whither shall I flee from thy presence If I go into the heaven, thou art there: If I go down to hell, thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea even there thy hand shall find me, and thy right hand shall hold me." But, in the mean time, what conception can we form, either of his eternity or immensity Such knowledge is too wonderful for us: We cannot attain unto it.

5. Hence then, from his works, particularly his works of creation, we are to learn the knowledge of God. But it is not easy to conceive how little we know even of these. To begin with those that are at a distance: Who knows how far the universe extends What are the limits of it The morning stars can tell, who sang together when the lines of it were stretched out, when God said, "This be thy circumference, O world!" But all beyond the fixed stars is utterly hid from the children of men. And what do we know of the fixed stars Who telleth the number of them even that small portion of them that, by their mingled light, form what we call, "the milky way" And who knows the use of them Are they so many suns that illuminate their respective planets Or do they only minister to this, (as Mr. Hutchinson supposes,) and contribute, in some unknown way, to the perpetual circulation of light and spirit Who knows what comets are Are they planets not fully formed or planets destroyed by a conflagration Or are they bodies of a wholly different nature, of which we can form no idea Who can tell what is the sun Its use we know; but who knows of what substance it is composed Nay, we are not yet able to determine, whether it be fluid or solid! Who knows what is the precise distance of the sun from the earth Many astronomers are persuaded it is a hundred millions of miles; others, that it is only eighty-six millions, though generally accounted ninety. But equally great men say, it is no more than fifty; some of them, that it is but twelve: Last comes Dr. Rogers, and demonstrates that it is just two millions nine hundred thousand miles! So little do we know even of this glorious luminary, the eye and soul of the lower world! And just as much of the planets that surround him; yea, of our own planet, the moon. Some indeed have discovered River and mountains on her spotty glode; yea, have marked out all her seas and continents! But after all, we know just nothing of the matter. We have nothing but mere uncertain conjecture concerning the nearest of all the heavenly bodies.

10. Proceed we to the vegetable kingdom. Who can demonstrate that the sap, in any vegetable, performs a regular circulation through its vessels, or that it does not Who can point out the specific difference between one kind of plant and another or the peculiar, internal conformation and disposition of their component parts Yea, what man living thoroughly understands the nature and properties of any one planet under heaven 11. With regard to animals: Are microscopic animals, so called, real animals or no If they are, are they not essentially different from all other animals in the universe, as not requiring any food, not generating or being generated Are they no animals at all, but merely inanimate particles of matter, in a state of fermentation How totally ignorant are the most sagacious of men touching the whole affair of generation! even the generation of men. In the book of the Creator, indeed, were all our members written, "which day by day were fashioned, when as yet were none of them:" But what means was the first motion communicated to the punctum saliens When, and how, was the immortal spirit superadded to the senseless clay It is mystery all: And we can only say, "I am fearfully and wonderfully made."

13. Well; but if we know nothing else, do not we now ourselves our bodies and our souls What is our soul It is a spirit, we know. But what is a spirit Here we are at a full stop. And where is the soul lodged in the pineal gland, in the whole brain, in the heart, in the blood, in any single part of the body, or (if any one can understand those terms) "all in all, and all in every part" How is the soul united to the body a spirit or a clod What is the secret, imperceptible chain that couples them together Can the wisest of men give a satisfactory answer to any one of these plain questions And as to our body itself, how little do we know! During a night's sleep, a healthy man perspires one part in four less when he sweats, than when he does not. Who can account for this What is flesh that of the muscles in particular Are the fibres that compose it of a determinate size, so that they can be divided only so far Or are they resolvable in infintum How does a muscle act by being inflated, and consequently shortened But what is it inflated with If whit blood, how and whence comes that blood And whither does it go, the moment the muscle is relaxed Are the nerves pervious or solid How do they act by vibration or transmission of the animal spirits Who knows what the animal spirits are Are they electric fire What is sleep Wherein does it consist What is dreaming How can we know dreams from waking thoughts I doubt no man knows. O how little do we know even concerning the whole creation of God

II. 1. But are we not better acquainted with his works of providence, than with his works of creation It is one of the first principles of religion, that his kingdom ruleth over all: so that we may say with confidence, "O Lord our Governor, how excellent is thy name over all the earth!" It is a childish conceit, to suppose chance governs the world, or has any part in the government of it: No, not even in those things that, to the vulgar eye, appear to be perfectly casual. "The lot is cast to the lap; but the disposal thereof is from the Lord." Our blessed Master himself has put this matter beyond all possible doubt: "Not a sparrow," saith he, "falleth to the ground without the will of your Father which is in heaven: Yea," (to express the thing more strongly still,) "even the very hairs of you head are all numbered." 2. But although we are well apprized of this general truth, that all things are governed by the providence of God; (the very language of the heathen orator, Deorum moderamine cuncta geri;) yet how amazingly little do we know of the particulars contained under this general! How little do we understand of his providential dealing, either with regard to nations, or families, or individuals! There are heights and depths in all these which our understanding can in no wise fathom. We can comprehend but a small part of his ways now; the rest we shall know hereafter. 3. Even with regard to entire nations, how little do we comprehend of God's providential dealings with them! what innumerable nations in the eastern world once flourished, to the terror of all around them, and are now swept away from the face of the earth; and their memorial is perished with them! Nor has the case been otherwise in the west. In Europe also we read of many large and powerful kingdoms, of which the names only are left: The people are vanished away, and are as though they had never been. But why it has pleased the almighty Governor of the world to sweep them away with the besom of destruction we cannot tell; those who succeeded them being, many times, little better than themselves.

5. Is there, then, no medium between these extremes, undervaluing and overvaluing reason Certainly there is. But who is there to point it out to mark down the middle way That great master of reason, Mr. Locke, has done something of the kind, something applicable to it, in one chapter of his Essay concerning Human Understanding. But it is only remotely applicable to this: He does not come home to the point. The good and great Dr. Watts has wrote admirably well, both concerning reason and faith. But neither does anything he has written point out the medium between valuing it too little and too much. 6. I would gladly endeavor in some degree to supply this grand defect; to point out, First, to the under-valuers of it, what reason can do; and then to the over-valuers of it, what reason cannot do. But before either the one or the other can be done, it is absolutely necessary to define the term, to fix the precise meaning of the word in question. Unless this is done, men may dispute to the end of the world without coming to any good conclusion. This is one great cause of the numberless altercations which have been on the subject. Very few of the disputants thought of this; of defining the word they were disputing about. The natural consequence was, they were just as far from an agreement at the end as at the beginning.

I. 1. First, then, reason is sometimes taken for argument. So, "Give me a reason for your assertion." So in Isaiah: "Bring forth your strong reasons;" that is, your strong arguments. We use the word nearly in the same sense, when we say, "He has good reasons for what he does." It seems here to mean, He has sufficient motives; such as ought to influence a wise man. But how is the word to be understood in the celebrated question concerning the "reasons of things" particularly when it is asked, An rationes rerum sint aeternae "Whether the reasons of things are eternal" Do not the "reasons of things" here mean the relations of things to each other But what are the eternal relations of temporal things of things which did not exist till yesterday Could the relations of these things exist before the things themselves had any existence Is not then, the talking of such relations a flat contradiction Yea, as palpable a one as can be put into words. 2. In another acceptation of the word, reason is much the same with understanding. It means a faculty of the human soul; that faculty which exerts itself in three ways; by simple apprehension, by judgement, and by discourse. Simple apprehension is barely conceiving a thing in the mind; the first and most simple act of understanding. Judgment is the determining that the things before conceived either agree with or differ from each other. Discourse, strictly speaking, is the motion or progress of the mind from one judgment to another. The faculty of the soul which includes these three operations I here mean by the term reason.

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

or even of the solar system; but so far as to take in one view the whole extent of the creation! And we cannot conceive any defect in their perception; neither any error in their understanding. But in what manner do they use their understanding We must in nowise imagine that they creep from one truth to another by that slow method which we call reasoning. Undoubtedly they see, at one glance, whatever truth is presented to their understanding; and that with all the certainty and clearness that we mortals see the most self-evident axiom. Who then can conceive the extent of their knowledge not only of the nature, attributes, and works of God, whether of creation or providence; but of the circumstances, actions, words, tempers, yea, and thoughts, of men. For although "God" only "knows the hearts of all men," ("unto whom are known all his works,") together with the changes they undergo, "from the beginning of the world;" yet we cannot doubt but his angels know the hearts of those to whom they more immediately minister. Much less can we doubt of their knowing the thoughts that are in our hearts at any particular time. What should hinder their seeing them as they arise Not the thin veil of flesh and blood. Can these intercept the view of a spirit Nay, Walls within walls no more its passage bar, Than unopposing space of liquid air. Far more easily, then, and far more perfectly, than we can read a man's thoughts in his face, do these sagacious beings read our thoughts just as they rise in our hearts; inasmuch as they see the kindred spirit, more clearly than we see the body. If this seem strange to any who had not adverted to it before, let him only consider: Suppose my spirit was out of the body, could not an angel see my thoughts, even without my uttering any words (if words are used in the world of spirits.) And cannot that ministering spirit see them just as well now that I am in the body It seems, therefore, to be an unquestionable truth, (although perhaps not commonly observed,) that angels know not only the words and actions, but also the thoughts, of those to whom they minister. And indeed without this knowledge, they would be very ill qualified to perform various parts of their ministry.

6. And although none but their great Creator is omnipresent; although none beside him can ask, "Do not I fill heaven and earth" yet, undoubtedly, he has given an immense sphere of action (though not unbounded) to created spirits. "The prince of the kingdom of Persia," (mentioned Dan. 10:13,) though probably an evil angel, seems to have had a sphere of action, both of knowledge and power, as extensive as that vast empire; and the same, if not greater, we may reasonably ascribe to the good angel whom he withstood for one-and-twenty days. 7. The angels of God have great power, in particular, over the human body; power either to cause or remove pain and diseases, either to kill or to heal. They perfectly well understand whereof we are made; they know all the springs of this curious machine, and can, doubtless, by God's permission, touch any of them, so as either to stop or restore its motion. Of this power, even in an evil angel, we have a clear instance in the case of Job; whom he "smote with sore boils" all over, "from the crown of the head to the sole of the foot." And in that instant, undoubtedly, he would have killed him, if God had not saved his life. And, on the other hand, of the power of angels to heal, we have a remarkable instance in the case of Daniel. There remained no "strength in me," said the prophet; "neither was there breath in me." "Then one came and touched me, and said, Peace be unto thee: Be strong, yea, be strong. And when he had spoken unto me, I was strengthened." (Dan. 10:17, c.) On the other hand, when they are commissioned from above, may they not put a period to human life There is nothing improbable in what Dr. Parnell supposes the angel to say to the hermit, concerning the death of the child: To all but thee, in fits he seem'd to go: And 'twas my ministry to deal the blow. From this great truth, the heathen poets probably derived their imagination, that Iris used to be sent down from heaven to discharge souls out of their bodies. And perhaps the sudden death of many of the children of God may be owing to the ministry of an angel.

2. And their original properties were, doubtless, the same with those of the holy angels. There is no absurdity in supposing Satan their chief, otherwise styled, "Lucifer, son of the morning," to have been at least one "of the first, if not the first Archangel." Like the other sons of the morning, they had a height and depth of understanding quite incomprehensible to us. In consequence of this they had such knowledge and wisdom, that the wisest of the children of men (had men then existed) would have been mere idiots in comparison of them. Their strength was equal to their knowledge; such as it cannot enter into our heart to conceive; neither can we conceive to how wide a sphere of action either their strength or their knowledge extended. Their number God alone can tell: Doubtless it was only less than infinite. And a third part of these stars of heaven the arch-rebel drew after him. 3. We do not exactly know, (because it is not revealed in the oracles of God,) either what was the occasion of their apostasy, or what effect it immediately produced upon them. Some have, not improbably, supposed, that when God published "the decree" (mentioned Ps. 2:6-7) concerning the kingdom of his only-begotten Son to be over all creatures, these first-born of creatures gave place to pride, comparing themselves to him; possibly intimated by the very name of Satan, Lucifer, or Michael, which means, Who is like God It may be, Satan, then first giving way to temptation, said in his heart, "I too will have my throne. 'I will sit upon the sides of the north! I will be like the Most High.'" But how did the mighty then fall! What an amazing loss did they sustain! If we allow of them all what our poet supposes concerning their chief in particular, His form had not yet lost All its original brightness, nor appear'd Less than archangel ruin'd, and the excess Of glory obscured; if we suppose their outward form was not entirely changed (though it must have been in a great degree; because the evil disposition of the mind must dim the lustre of the visage,) yet what an astonishing change was wrought within when angels became devils! when the holiest of all the creatures of God became the most unholy!

1. They are (remember, so far as God permits!) kosmokratores, governors of the world! So that there may be more ground than we are apt to imagine for that strange expression of Satan, (Matt. 4:8-9,) when he showed our Lord "all the kingdoms of the world, and the glory of them," "All these things will I give thee, if thou wilt fall down and worship me." It is a little more particularly expressed in the fourth chapter of St. Luke: "The devil showed unto him all the kingdoms of the world in a moment of time." (Such an astonishing measure of power is still left in the prince of darkness!) "And the devil said, All this power will I give thee, and the glory of them: For that is delivered unto me; and to whomsoever I will, I give it." (Matt. 4:5, 6,) They are "the rulers of the darkness of this age;" (so the words are literally translated;) of the present state of things, during which "the whole world lieth in the wicked one." He is the element of the children of men; only those who fear God being excepted. He and his angels, in connexion with, and in subordination to him, dispose all the ignorance, all the error, all the folly, and particularly all the wickedness of men, in such a manner as may most hinder the kingdom of God, and most advance the kingdom of darkness.

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

5. But "there is no temptation," says one, "greater than the being without temptation." When, therefore, this is the case, when Satan seems to be withdrawn, then beware lest he hurt you more as a crooked serpent, than he could do as a roaring lion. Then take care you are not lulled into a pleasing slumber; lest he should beguile you as he did Eve, even in innocence, and insensibly draw you from your simplicity toward Christ, from seeking all your happiness in Him. 6. Lastly. If he "transform himself into an angel of light," then are you in the greatest danger of all. Then have you need to beware, lest you also fall, where many mightier have been slain; then have you the greatest need to "watch and pray, that ye enter not into temptation." And if you continue so to do, the God whom you love and serve will deliver you. "The anointing of the Holy One shall abide with you, and teach you of all things." Your eye will pierce through snares, you shall "know what that holy and acceptable and perfect will of God is," and shall hold on your way, till you "grow up in all things into him that is our Head, even Christ Jesus."

Of Hell "Where their worm dieth not, and the fire is not quenched." Mark 9:48. 1. Every truth which is revealed in the oracles of God is undoubtedly of great importance. Yet it may be allowed that some of those which are revealed therein are of greater importance than others, as being more immediately conducive to the grand end of all, the eternal salvation of men. And we may judge of their importance even from this circumstance, that they are not mentioned once only in the sacred writings, but are repeated over and over. A remarkable instance of this we have with regard to the awful truth which is now before us. Our blessed Lord, who uses no superfluous words, who makes no "vain repetitions," repeats it over and over in the same chapter, and as it were, in the same breath. So, (Mark 9:43, 44,) "If thy hand offend thee," if a thing or person, as useful as a hand, be an occasion of sin, and there is no other way to shun that sin, "cut it off: It is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that shall never be quenched: Where their worm dieth not, and the fire is not quenched." So again, (Mark 9:45, 46,) "If thy foot offend thee, cut it off: It is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that shall never be quenched: Where their worm dieth not, and the fire is not quenched." And yet again, (Mark 9:47, 48,) "If thine eye" a person or thing as dear as thine eye "offend thee," hinder thy running the race which is set before thee, "pluck it out : It is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell-fire: Where their worm dieth not, and the fire is not quenched."

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

3. But they will then be sensible of a greater loss than that of all they enjoyed on earth. They have lost their place in Abraham's bosom, in the paradise of God. Hitherto, indeed, it hath not entered into their hearts to conceive what holy souls enjoy in the garden of God, in the society of angels, and of the wisest and best men that have lived from the beginning of the world; (not to mention the immense increase of knowledge which they will then undoubtedly receive;) but they will then fully understand the value of what they have vilely cast away. 4. But as happy as the souls in paradise are, they are preparing for far greater happiness. For paradise is only the porch of heaven; and it is there the spirits of just men are made perfect. It is in heaven only that there is the fulness of joy; the pleasures that are at God's right hand for evermore. The loss of this, by those unhappy spirits, will be the completion of their misery. They will then know and feel, that God alone is the centre of all created spirits; and, consequently, that a spirit made for God can have no rest out of him. It seems that the Apostle had this in his view when he spoke of those "who shall be punished with everlasting destruction from the presence of the Lord." Banishment from the presence of the Lord is the very essence of destruction to a spirit that was made for God. And if that banishment lasts for ever, it is "everlasting destruction." Such is the loss sustained by those miserable creatures, on whom that awful sentence will be pronounced: "Depart from me, ye cursed!" What an unspeakable curse, if there were no other! But, alas! this is far from being the whole: For, to the punishment of loss, will be added the punishment of sense. What they lose implies unspeakable misery, which yet is inferior to what they feel. This it is which our Lord expresses in those emphatical words: "Where their worm dieth not, and the fire is not quenched."

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

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

1. And, First, consider the company wherewith everyone is surrounded in that place of torment. It is not uncommon to hear even condemned criminals, in our public prisons, say, "O I wish I was hanged out of the way, rather than to be plagued with these wretches that are round about me!" But what are the most abandoned wretches upon earth, compared to the inhabitants of hell None of these are, as yet, perfectly wicked, emptied of every spark of good; certainly not till this life is at an end; probably not till the day of judgment. Nor can any of these exert, without control, their whole wickedness on their fellow-creatures. Sometimes they are restrained by good men; sometimes even by bad. So even the tortures in the Romish Inquisition are restrained by those that employ them, when they suppose the sufferer cannot endure any more. They then order the executioners to forbear; because it is contrary to the rules of the house that a man should die upon the rack. And very frequently, when there is no human help, they are restrained by God, who hath set them their bounds which they cannot pass, and saith, "Hitherto shall ye come, and no farther." Yea, so mercifully hath God ordained, that the very extremity of pain causes a suspension of it. The sufferer faints away; and so, for a time at least, sinks into insensibility. But the inhabitants of hell are perfectly wicked, having no spark of goodness remaining. And they are restrained by none from exerting to the uttermost their total wickedness. Not by men; none will be restrained from evil by his companions in damnation: And not by God; for He hath forgotten them, hath delivered them over to the tormentors. And the devils need not fear, like their instruments upon earth, lest they should expire under the torture. They can die no more: They are strong to sustain whatever the united malice, skill, and strength of angels can inflict upon them. And their angelic tormentors have time sufficient to vary their torments a thousand ways. How infinitely may they vary one single torment, horrible appearances! Whereby, there is no doubt, an evil spirit, if permitted, could terrify the stoutest man upon earth to death.

NEVER! Where sinks the soul at that dread sound Into a gulf how dark, and how profound! Suppose millions of days, of years, of ages elapsed, still we are only on the threshold of eternity! Neither the pain of body nor of soul is any nearer an end, than it was millions of ages ago. When they are cast into to pur to asbeston, (How emphatical! "The fire, the unquenchable,") all is concluded: "Their worm dieth not, and the fire is not quenched!" Such is the account which the Judge of all gives of the punishment which he has ordained for impenitent sinners. And what a counterbalance may the consideration of this be to the violence of any temptation! in particular, to the fear of man; the very use to which it is applied by our Lord himself: "Be not afraid of them that kill the body, and after that have no more that they can do. But fear Him, who after he hath killed hath power to cast into hell." (Luke 12:4, 5) What a guard may these considerations be against any temptation from pleasure! Will you lose, for any of these poor, earthly pleasures, which perish in the using, (to say nothing of the present substantial pleasures of religion,) the pleasures of Paradise; such as "eye hath not seen, nor ear heard, neither hath it entered into our hearts to conceive" yea, the pleasures of heaven, the society of angels, and of the spirits of just men made perfect; the conversing face to face with God your Father, your Saviour, your Sanctifier; and the drinking of those rivers of pleasure that are at God's right hand for evermore

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

1. And First, I do not conceive the perfection here spoken of, to be the perfection of angels. As those glorious beings never "left their first estate," never declined from their original perfection, all their native faculties are unimpaired: Their understanding, in particular, is still a lamp of light, their apprehension of all things clear and distinct, and their judgment always true. Hence, though their knowledge is limited, (for they are creatures,) though they are ignorant of innumerable things, yet they are not liable to mistake: Their knowledge is perfect in its kind. And as their affections are all constantly guided by their unerring understanding, so all their actions are suitable thereto; so they do, every moment, not their own will, but the good and acceptable will of God. Therefore it is not possible for man, whose understanding is darkened, to whom mistake is as natural as ignorance; who cannot think at all, but by the mediation of organs which are weakened and depraved, like the other parts of his corruptible body; it is not possible, I say, for men always to think right, to apprehend things distinctly, and to judge truly of them. In consequence hereof, his affections, depending on his understanding, are variously disordered. And his words and actions are influenced, more or less, by the disorder both of his understanding and affections. It follows that no man, while in the body, can possibly attain to angelic perfection. 2. Neither can any man, while he is in a corruptible body, attain to Adamic perfection. Adam, before his fall, was undoubtedly as pure, as free from sin, as even the holy angels. In like manner, his understanding was as clear as theirs, and his affections as regular. In virtue of this, as he always judged right, so he was able always to speak and act right. But since man rebelled against God, the case is widely different with him. He is no longer able to avoid falling into innumerable mistakes; consequently, he cannot always avoid wrong affections; neither can he always think, speak, and act right. Therefore man, in his present state, can no more attain Adamic than angelic perfection.

2. He is the true God, the only Cause, the sole Creator of all things. "By him," saith the Apostle Paul, "were created all things that are in heaven, and that are on earth," yea, earth and heaven themselves; but the inhabitants are named, because more noble than the house, "visible and invisible." The several species of which are subjoined: "Whether they be thrones, or dominions, or principalities, or powers." So St. John: "All things were made by him, and without him was not anything made that was made." And, accordingly, St. Paul applies to him those strong words of the Psalmist: "Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of thy hands." 3 . And as the true God, he is also the Supporter of all the things that he hath made. He beareth, upholdeth, sustaineth, all created things by the word of his power, by the same powerful word which brought them out of nothing. As this was absolutely necessary for the beginning of their existence, it is equally so for the continuance of it: Were his almighty influence withdrawn, they could not subsist a moment longer. Hold up a stone in the air; the moment you withdraw your hand, it naturally falls to the ground. In like manner, were he to withdraw his hand for a moment, the creation would fall into nothing. 4. As the true God, he is likewise the Preserver of all things. He not only keeps them in being, but preserves them in that degree of well-being which is suitable to their several natures. He preserves them in their several relations, connexions, and dependencies, so as to compose one system of beings, to form one entire universe, according to the counsel of his will. How strongly and beautifully is this expressed: Ta panta en autv sunesthken. "By whom all things consist:" Or, more literally, "By and in him are all things compacted into one system." He is not only the support, but also the cement, of the whole universe.

1. And we may learn from hence, First, that as there is but one God in heaven above and in the earth beneath; so there is only one happiness for created spirits, either in heaven or earth. This one God made our heart for himself; and it cannot rest till it resteth in him. It is true, that while we are in the vigour of youth and health; while our blood dances in our veins; while the world smiles upon us, and we have all the conveniences, yea, and superfluities of life, we frequently have pleasing dreams, and enjoy a kind of happiness. But it cannot continue; it flies away like a shadow; and even while it does, it is not solid or substantial; it does not satisfy the soul. We still pant after something else, something which we have not. Give a man everything that this world can give, still, as Horace observed near two thousand years ago, Curtae nescio quid semper abest rei. Still, Amidst our plenty something still, To me, to thee, to him is wanting! That something is neither more nor less than the knowledge and love of God; without which no spirit can be happy either in heaven or earth.

4. We may learn hence, Secondly, that this happy knowledge of the true God is only another name for religion; I mean Christian religion; which, indeed, is the only one that deserves the name. Religion, as to the nature or essence of it, does not lie in this or that set of notions, vulgarly called faith; nor in a round of duties, however carefully reformed from error and superstition. It does not consist in any number of outward actions. No: it properly and directly consists in the knowledge and love of God, as manifested in the Son of his love, through the eternal Spirit. And this naturally leads to every heavenly temper, and to every good word and work. 5. We learn hence, Thirdly, that none but a Christian is happy; none but a real inward Christian. A glutton, a drunkard, a gamester may be merry; but he cannot be happy. The beau, the belle, may eat and drink, and rise up to play; but still they feel they are not happy. Men or women may adorn their own dear persons with all the colours of the rainbow. They may dance, and sing, and hurry to and fro, and flutter hither and thither. They may roll up and down in their splendid carriages, and talk insipidly to each other. They may hasten from one diversion to another: But happiness is not there. They are still "walking in a vain shadow, and disquieting themselves in vain." One of their own poets has truly pronounced, concerning the whole life of these sons of pleasure, 'Tis a dull farce, and empty show: Powder, and pocket-glass, and beau. I cannot but observe of that fine writer, that he came near the mark, and yet fell short of it. In his "Solomon" (one of the noblest poems in the English tongue) he clearly shows where happiness is not; that it is not to be found in natural knowledge, in power, or in the pleasures of sense or imagination. But he does not show where it is to be found. He could not; for he did not know it himself. Yet he came near it when he said, Restore, Great Father, thy instructed son; And in my act may thy great will be done!

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.

3. Setting then pagan and Romish idols aside, what are those of which we are here warned by the Apostle The preceding words show us the meaning of these. "This is the true God," the end of all the souls he has made, the centre of all created spirits; "and eternal life," the only foundation of present as well as eternal happiness. To him, therefore, alone, our heart is due. And he cannot, he will not, quit his claim, or consent to its being given to any other. He is continually saying to every child of man, "My son, give me thy heart!" And to give our heart to any other is plain idolatry. Accordingly, whatever takes our heart from him, or shares it with him, is an idol; or, in other words, whatever we seek happiness in independent of God. 4. Take an instance that occurs almost every day: A person who has been long involved in the world, surrounded and fatigued with abundance of business, having at length acquired an easy fortune, disengages himself from all business, and retires into the country, to be happy. Happy in what Why, in taking his ease. For he intends now, Somno et inertibus horis Ducere solicitae jucunda oblivia vitae: To sleep, and pass away, In gentle inactivity the day! Happy in eating and drinking whatever his heart desires: perhaps more elegant fare than that of the old Roman, who feasted his imagination before the treat was served up; who, before he left the town, consoled himself with the thought of "fat bacon and cabbage too!" Uncta satis pingui ponentur oluscula lardo! Happy, in altering, enlarging, rebuilding, or at least decorating, the old mansion-house he has purchased; and likewise in improving everything about it; the stables, out-houses, grounds. But, mean time, where does God come in No where at all. He did not think about him. He no more thought of the King of heaven, than of the King of France. God is not in his plan. The knowledge and love of God are entirely out of the question. Therefore, this whole scheme of happiness in retirement is idolatry, from beginning to end.

12. From the study of languages, from criticism, and from history, we receive a pleasure of a mixed nature. In all these, there is always something new; frequently something beautiful or sublime. And history not only gratifies the imagination in all these respects, but likewise pleases us by touching our passions; our love, desire, joy, pity. The last of these gives us a strong pleasure, though strangely mixed with a kind of pain. So that one need not wonder at the exclamation of a fine poet, What is all mirth but turbulence unholy, When to the charms compared of heavenly melancholy 13. The love of novelty is immeasurably gratified by experimental philosophy; and, indeed, by every branch of natural philosophy; which opens an immense field for still new discoveries. But is there not likewise a pleasure therein, as well as in mathematical and metaphysical studies, which does not result from the imagination, but from the exercise of the understanding unless we will say, that the newness of the discoveries which we make by mathematical or metaphysical researches is one reason at least, if not the chief, of the pleasure we receive therefrom. 14. I dwell the longer on these things, because so very few see them in the true point of view. The generality of men, and more particularly men of sense and learning, are so far from suspecting that there is, or can be, the least harm in them, that they seriously believe it is matter of great praise to give ourselves wholly to them. Who of them, for instance, would not admire and commend the indefatigable industry of that great philosopher who says, "I have been now eight-and-thirty years at my parish of Upminster; and I have made it clear, that there are no less than three-and-fifty species of butterflies therein: But if God should spare my life a few years longer, I do not doubt but I should demonstrate, there are five-and-fifty!" I allow that most of these studies have their use, and that it is possible to use without abusing them. But if we seek our happiness in any of these things, then it commences an idol. And the enjoyment of it, however it may be admired and applauded by the world, is condemned by God as neither better nor worse than damnable idolatry.

15. The third kind of love of the world, the Apostle speaks of under that uncommon expression, h alazoneia tou biou. This is rendered by our translators, the pride of life. It is usually supposed to mean, the pomp and splendour of those that are in high life. But has it not a more extensive sense Does it not rather mean, the seeking happiness in the praise of men, which, above all things engenders pride When this is pursued in a more pompous way by kings or illustrious men, we call it "thirst for glory;" when it is sought in a lower way by ordinary men, it is styled, "taking care of our reputation." In plain terms, it is seeking the honour that cometh of men, instead of that which cometh of God only. 16. But what creates a difficulty here is this: We are required not only to "give no offence to anyone," and to "provide things honest in the sight of all men," but to "please all men for their good to edification." But how difficult is it to do this, with a single eye to God! We ought to do all that in us lies, to prevent "the good that is in us from being evil spoken of." Yea, we ought to value a clear reputation, if it be given us, only less than a good conscience. But yet, if we seek our happiness therein, we are liable to perish in our idolatry.

Hast thou not said, 'If thou canst believe, thou shalt see the glory of God' Lord, I would believe! Help thou mine unbelief. And help me now! Help me now to enter into the rest that remaineth for the people of God; for those who give thee their heart, their whole heart; who receive thee as their God and their All. O thou that art fairer than the children of men, full of grace are thy lips! Speak that I may see thee! And as the shadows flee before the sun, so let all my idols vanish at thy presence!" 6. From the moment that you begin to experience this, fight the good fight of faith; take the kingdom of heaven by violence! Take it as it were by storm! Deny yourself every pleasure that you are not divinely conscious brings you nearer to God. Take up your cross daily: Regard no pain, if it lies in your way to him. If you are called thereto, scruple not to pluck out the right eye, and to cast it from you. Nothing is impossible to him that believeth: You can do all things through Christ that strengtheneth you. Do valiantly; and stand fast in the liberty wherewith Christ hath made you free. Yea, go on in his name, and in the power of his might, till you "know all that love of God that passeth knowledge:" And then you have only to wait till he shall call you into his everlasting kingdom!

9. But nothing is more certain than this, that though he may tempt the strongest believer to give up his simplicity toward Christ, and scatter his thoughts and desires among worldly objects; yet he cannot force even the weakest: For the grace of God is still sufficient for him. The same grace which at first united him to God is able to continue that happy union, in spite of all the rage, and all the strength, and all the subtlety of the enemy. God has never left himself without witness that he has power to deliver them that trust in him, as out of every temptation that can assault them, so out of this in particular. He has still a little flock who do in fact, "attend upon him without distraction;" who, cleaving to him with full purpose, are not dissipated from him, no, not for a moment; but "rejoice evermore, pray without ceasing, and in everything give thanks." 10. But so far as any one yields to this temptation, so far he is dissipated. The original word properly signifies to disperse, or scatter. So the sun dissipates, that is, scatters, the clouds; the wind dissipates, or scatters, the dust; and, by an easy metaphor, our thoughts are said to be dissipated, when they are irregularly scattered up and down. In like manner, our desires are dissipated, when they are unhinged from God, their proper centre, and scattered to and fro among the poor, perishing, unsatisfying things of the world. And, indeed, it may be said of every man that is a stranger to the grace of God, that all his passions are dissipated, Scatter'd o'er all the earth abroad, Immeasurably far from GOD. 11. Distraction, in St. Paul's sense, is nearly allied to, or rather the same with, dissipation: Consequently, to attend upon the Lord without distraction, is the same as to attend upon the Lord without dissipation. But whenever the mind is unhinged from God, it is so far dissipated or distracted. Dissipation then, in general, may be defined, "the uncentring the soul from God." And whatever uncentres the mind from God does properly dissipate us.

12. Hence we may easily learn what is the proper, direct meaning of that common expression, a dissipated man. He is a man that is separated from God; that is disunited from his centre, whether this be occasioned by hurry of business, by seeking honour or preferment, or by fondness for diversions, for silly pleasures, so called, or for any trifle under the sun. The vulgar, it is true, commonly confine this character to those who are violently attached to women, gaming, drinking; to dancing, balls, races, or the poor, childish diversion of "running foxes and hares out of breath." But it equally belongs to the serious fool who forgets God by a close attention to any worldly employment, suppose it were of the most elegant or the most important kind. A man may be as much dissipated from God by the study of the mathematics or astronomy, as by fondness for cards or hounds. Whoever is habitually inattentive to the presence and will of his Creator, he is a dissipated man. 13. Hence we may likewise learn that a dissipated life is not barely that of a powdered beau, of a petit-maitre, a gamester, a woman-hunter, a playhouse-hunter, a fox-hunter, or a shatter-brain of any kind; but the life of an honourable statesman, a gentleman, or a merchant, that is "without God in the world." Agreeably to this, a dissipated age (such as is the present, perhaps beyond all that ever were, at least, that are recorded in history) is an age wherein God is generally forgotten. And a dissipated nation (such as England is at present in a superlative degree) is a nation, a vast majority of which have not God "in all their thoughts."

11. We may easily hurt our own souls, by sliding into a close attachment to any of them that know not God. This is the friendship which is "enmity with God:" We cannot be too jealous over ourselves, lest we fall into this deadly snare; lest we contract, or ever we are aware, a love of complacence or delight in them. Then only do we tread upon sure ground, when we can say with the Psalmist, "All my delight is in the saints that are upon earth, and in such as excel in virtue." We should have no needless conversations with them. It is our duty and our wisdom to be no oftener and no longer with them than is strictly necessary. And during the whole time we have need to remember and follow the example of him that said, "I kept my mouth as it were with a bridle while the ungodly was in my sight." We should enter into no sort of connexion with them, farther than is absolutely necessary. When Jehoshaphat forgot this, and formed a connexion with Ahab, what was the consequence He first lost his substance: "The ships" they sent out "were broken at Ezion-geber." And when he was not content with this warning, as well as that of the prophet Micaiah, but would go up with him to Ramoth-Gilead, he was on the point of losing his life.

15. But if they do not, if we allow this almost impossible supposition, that they do not desire or use any endeavours to bring you over to their own temper and practice, still it is dangerous to converse with them. I speak not only of openly vicious men, but of all that do not love God, or at least fear him, and sincerely "seek the kingdom of God and his righteousness." Admit, such companions do not endeavour to make you like themselves; does this prove you are in no danger from them See that poor wretch that is ill of the plague! He does not desire, he does not use the least endeavour, to communicate his distemper to you. Yet have a care! Touch him not! Nay, go not near him, or you know not how soon you may be in just the same condition. To draw the parallel: Though we should suppose the man of the world does not desire, design, or endeavour to communicate his distemper to you, yet touch him not! Come not too near him; for it is not only his reasonings or persuasions that may infect your soul, but his very breath is infectious; particularly to those who are apprehensive of no danger. 16. If conversing freely with worldly-minded men has no other ill effect upon you, it will surely, by imperceptible degrees, make you less heavenly-minded. It will give a bias to your mind which will continually draw your soul to earth. It will incline you, without your being conscious of it, instead of being wholly transformed in the renewing of your mind, to be again conformed to this world in its spirit, in its maxims, and in its vain conversation. You will fall again into that levity and dissipation of spirit from which you had before clean escaped; into that superfluity of apparel, and into that foolish, frothy, unprofitable conversation, which was an abomination to you when your soul was alive to God. And you will daily decline from that simplicity both of speech and behaviour whereby you once adorned the doctrine of God our Saviour.

19. Such are the consequences which must surely, though perhaps slowly, follow the mixing of the children of God with the men of the world. And by this means, more than by any other, yea, than by all others put together, are the people called Methodists likely to lose their strength, and become like other men. It is indeed with a good design, and from a real desire of promoting the glory of God, that many of them admit of familiar conversation with men that know not God. You have a hope of awakening them out of sleep, and persuading them to seek the things that make for their peace. But if, after a competent time of trial, you can make no impression upon them, it will be your wisdom to give them up to God; otherwise you are more likely to receive hurt from them, than to do them any good. For if you do not raise their hearts up to heaven, they will draw yours down to earth. Therefore, retreat in time, "and come out from among them, and be ye separate." 20. But how may this be done What is the most easy and effectual method of separating ourselves from unholy men Perhaps a few advices will make this plain to those that desire to know and do the will of God. First: Invite no unholy person to your house, unless on some very particular occasion. You may say, "But civility requires this, and sure, religion is no enemy to civility. Nay, the Apostle himself directs us to be courteous, as well as to be pitiful." I answer, You may be civil, sufficiently civil, and yet keep them at a proper distance. You may be courteous in a thousand instances, and yet stand aloof from them. And it was never the design of the Apostle to recommend any such courtesy as must necessarily prove a snare to the soul.

On Temptation "There hath no temptation taken you but such as is common to man: And God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." 1 Cor. 10:13. 1. In the foregoing part of the chapter, the Apostle has been reciting, on the one hand, the unparalleled mercies of God to the Israelites; and, on the other, the unparalleled ingratitude of that disobedient and gainsaying people. 1 Cor. 10:1-10 And all these things, as the Apostle observes, "were written for our ensample;" 1 Cor. 10:11 that we might take warning from them, so as to avoid their grievous sins, and escape their terrible punishment. He then adds that solemn and important caution, "Let him that thinketh he standeth, take heed lest he fall." 1 Cor. 10:12

5. But is it only from wicked men that temptations arise to them that fear God It is very natural to imagine this; and almost every one thinks so. Hence how many of us have said in our hearts, "O if my lot were but cast among good men, among those that loved or even feared God, I should be free from all these temptations!" Perhaps you would: Probably you would not find the same sort of temptations which you have now to encounter. But you would surely meet with temptations of some other kind, which you would find equally hard to bear. For even good men, in general, though sin has not dominion over the, yet are not freed from the remains of it. They have still the remains of an evil heart, ever prone to "depart from the living God." They have the seeds of pride, of anger, of foolish desire; indeed, of every unholy temper. And any of these, if they do not continually watch and pray, may, and naturally will, spring up, and trouble, not themselves only, but all that are round about them. We must not therefore depend upon finding no temptation from those that fear, yea, in a measure love, God. Much less must we be surprised, if some of those who once loved God in sincerity, should lay greater temptations in our way than many of those that never knew him.

He vows, if I do not carry you to prison without delay, I shall go thither myself." She answered, "You have done your part. The will of the Lord be done!" He said, "I will venture to make one trial more, and will come again in the morning." He came in the morning, and said, "Mrs. Chadsey, God has undertaken your cause. None can give you any trouble now; for your landlord died last night. But he has left no will; and no one knows who is heir to the estate." 3. Thus God is able to deliver out of temptations, by removing the occasion of them. But are there not temptations, the occasions of which cannot be taken away Is it not a striking instance of this kind, which we have in a late publication "I was walking," says the writer of the letter, "over Dover cliffs, in a calm, pleasant evening with a person whom I tenderly loved, and to whom I was to be married in a few days. While we were engaged in earnest conversation, her foot slipped, she fell down, and I saw her dashed to pieces of the beach. I lifted up my hands, and cried out. `This evil admits of no remedy. I must now go mourning all my days! My wound is incurable. It is impossible I should ever find such another woman! One so every way fitted for me.' I added in an agony, `This is such an affliction as even God himself cannot redress!' And just as I uttered the words, I awoke: For it was a dream!" Just so can God remove any possible temptation; making it like a dream when one waketh!

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.

5. How different, alas! is the case with him who loses his own soul! The moment he steps into eternity, he meets with the devil and his angels. Sad convoy into the world of spirits! Sad earnest of what is to come! And either he is bound with chains of darkness, and reserved unto the judgment of the great day; or, at best, he wanders up and down, seeking rest, but finding none. Perhaps he may seek it (like the unclean spirit cast out of the man) in dry, dreary, desolate places; perhaps Where nature all in ruins lies, And owns her sovereign, death! And little comfort can he find here, seeing everything contributes to increase, not remove, the fearful expectation of fiery indignation, which will devour the ungodly. 6. For even this is to him but the beginning of sorrows. Yet a little while, and he will see "the great white throne coming down from heaven, and him that sitteth thereon, from whose face the heavens and the earth flee away, and there is found no place for them." And "the dead, small and great, stand before God, and are judged, every one according to his works." "Then shall the King say to them on his right hand," (God grant he may say so to YOU!) "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." And the angels shall tune their harps and sing, "Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, that the heirs of glory may come in." And then shall they 'shine as the brightness of the firmament, and as the stars forever and ever." 7. How different will be the lot of him that loses his own soul! No joyful sentence will be pronounced on him, but one that will pierce him through with unutterable horror: (God forbid that ever it should be pronounced on any of you that are here before God!) "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels!" And who can doubt, but those infernal spirits will immediately execute the sentence; will instantly drag those forsaken of God into their own place of torment! Into those Regions of sorrow, doleful shades, where peace And rest can never dwell! Hope never comes, That comes to all,

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.

11. But he makes a Third supposition, That he shall certainly live forty, or fifty, or threescore years. Do you depend upon this On living threescore years Who told you that you should It is no other than the enemy of God and man: It is the murderer of souls. Believe him not; he was a liar from the beginning; from the beginning of his rebellion against God. He is eminently a liar in this: For he would not give you life, if he could. Would God permit, he would make sure work, and just now hurry you to his own place. And he cannot give you life, if he would: The breath of man is not in his hands. He is not the disposer of life and death: That power belongs to the Most High. It is possible indeed, God may, on some occasions, permit him to inflict death. I do not know but it was an evil angel who smote an hundred fourscore and five thousand Assyrians in one night: And the fine lines of our poet are as applicable to an evil as to a good spirit: So when an angel, by divine command, Hurls death and terror over a guilty land; He, pleased the Almighty's order to perform, Rides in the whirlwind, and directs the storm. But though Satan may sometimes inflict death, I know not that he could ever give life. It was one of his most faithful servants that shrieked out some years ago, "A week's life! A week's life! Thirty thousand pounds for a week's life!" But he could not purchase a day's life. That night God required his soul of him! And how soon may he require it of you Are you sure of living threescore years Are you sure of living one year, one month, one week, one day O make haste to live! Surely the man that may die tonight should live today. 12. So absurd are all the suppositions made by him who gains the world and loses his soul. But let us for a moment imagine, that wickedness is happiness; and that he shall certainly live threescore years; and still I would ask, What is he profited, if he gain the whole world for threescore years, and then lose his soul eternally

III. 1. "But," say some, "what connexion is there between the former and the latter clause of this sentence Is there not rather a flat opposition between the one and the other If it is God that worketh in us both to will and to do, what need is there of our working Does not his working thus supersede the necessity of our working at all Nay, does it not render our working impracticable, as well as unnecessary For if we allow that God does all, what is there left for us to do" 2. Such is the reasoning of flesh and blood. And, at first hearing, it is exceeding plausible. But it is not solid; as will evidently appear, if we consider the matter more deeply. We shall then see there is no opposition between these, "God works; therefore, do we work;" but, on the contrary, the closest connexion; and that in two respects. For, First, God works; therefore you can work. Secondly, God works, therefore you must work. 3. First. God worketh in you; therefore you can work: Otherwise it would be impossible. If he did not work it would be impossible for you to work out your own salvation. "With man this is impossible," saith our Lord, "for a rich man to enter into the kingdom of heaven." Yea, it is impossible for any man, for any that is born of a woman, unless God work in him. Seeing all men are by nature not only sick, but "dead in trespasses and sins," it is not possible for them to do anything well till God raises them from the dead. It was impossible for Lazarus to come forth, till the Lord had given him life. And it is equally impossible for us to come out of our sins, yea, or to make the least motion toward it, till He who hath all power in heaven and earth calls our dead souls into life.

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

8. But who is able to receive these hard sayings Who can believe that they are the great truths of God Not many wise not many noble, not many famed for learning; none, indeed, who are not taught of God. And who are they whom God teaches Let our Lord answer: "If any man be willing to do His will, he shall know of the doctrine whether it be of God." Those who are otherwise minded will be so far from receiving it, that they will not be able to understand it. Two as sensible men as most in England sat down together, some time since, to read over and consider that plain discourse on, "Lay not up for yourselves treasures upon earth." After much deep consideration, one of them broke out, "Positively, I cannot understand it. Pray, do you understand it, Mr. L." Mr. L. honestly replied, "Indeed, not I. I cannot conceive what Mr. W. means. I can make nothing at all of it." So utterly blind is our natural understanding touching the truth of God! 9. Having explained the former part of the text, "They that will be rich," and pointed out in the clearest manner I could, the persons spoken of; I will now endeavour, God being my helper, to explain what is spoken of them: "They fall into temptation and a snare, and into many foolish and hurtful desires, which drown men in destruction and perdition." "They fall into temptation." This seems to mean much more than simply, "they are tempted." They enter into the temptation: They fall plump down into it. The waves of it compass them about, and cover them all over. Of those who thus enter into temptation, very few escape out of it. And the few that do are sorely scorched by it, though not utterly consumed. If they escape at all, it is with the skin of their teeth, and with deep wounds that are not easily healed. 10. They fall, Secondly, "into a snare," the snare of the devil, which he hath purposely set in their way. I believe the Greek word properly means a gin, a steel trap, which shows no appearance of danger. But as soon as any creature touches the spring it suddenly closes; and either crushes its bones in pieces, or consigns it to inevitable ruin.

11. They fall, Thirdly, "into many foolish and hurtful desires;" anohtous, silly, senseless, fantastic; as contrary to reason, to sound understanding, as they are to religion; Hurtful, both to body and soul, tending to weaken, yea, destroy every gracious and heavenly temper: Destructive of that faith which is of the operation of God; of that hope which is full of immortality; of love to God and to our neighbour, and of every good word and work. 12. But what desires are these This is a most important question, and deserves the deepest consideration. In general they may all be summed up in one, the desiring happiness out of God. This includes, directly, or remotely, every foolish and hurtful desire. St. Paul expresses it by "loving the creature more than the Creator;" and by being "lovers of pleasure more than lovers of God." In particular they are (to use the exact and beautiful enumeration of St. John,) "the desire of the flesh, the desire of the eyes, and the pride of life;" all of which the desire of riches naturally tends both to beget and to increase. 13. "The desire of the flesh" is generally understood in far too narrow a meaning. It does not, as is commonly supposed, refer to one of the senses only, but takes in all the pleasures of sense, the gratification of any of the outward senses. It has reference to the taste in particular. How many thousands do we find at this day, in whom the ruling principle is, the desire to enlarge the pleasure of tasting! Perhaps they do not gratify this desire in a gross manner, so as to incur the imputation of intemperance; much less so as to violate health or impair their understanding by gluttony or drunkenness. But they live in a genteel, regular sensuality; in an elegant epicurism, which does not hurt the body, but only destroys the soul, keeping it at a distance from all true religion. 14. Experience shows that the imagination is gratified chiefly by means of the eye: Therefore, "the desire of the eyes," in its natural sense, is the desiring and seeking happiness in gratifying the imagination. Now, the imagination is gratified either by grandeur, by beauty, or by novelty: Chiefly by the last; for neither grand nor beautiful objects please any longer than they are new.

15. Seeking happiness in learning, of whatever kind, falls under "the desire of the eyes;" whether it be in history, languages, poetry, or any branch of natural or experimental philosophy: Yea, we must include the several kinds of learning, such as Geometry, Algebra, and Metaphysics. For if our supreme delight be in any of these, we are herein gratifying "the desire of the eyes." 16. "The pride of life" (whatever else that very uncommon expression h alazoneia tou biou, may mean) seems to imply chiefly, the desire of honour, of the esteem, admiration, and applause of men; as nothing more directly tends both to beget and cherish pride than the honour that cometh of men. And as riches attract much admiration, and occasion much applause, they proportionably minister food for pride, and so may also be referred to this head. 17. Desire of ease is another of these foolish and hurtful desires; desire of avoiding every cross, every degree of trouble, danger, difficulty; a desire of slumbering out life, and going to heaven (as the vulgar say) upon a feather-bed. Everyone may observe how riches first beget, and then confirm and increase, this desire, making men more and more soft and delicate; more unwilling, and indeed more unable, to "take up their cross daily;" to "endure hardship as good soldiers of Jesus Christ," and to "take the kingdom of heaven by violence." 18. Riches, either desired or possessed, naturally lead to some or other of these foolish and hurtful desires; and by affording the means of gratifying them all, naturally tend to increase them. And there is a near connexion between unholy desires, and every other unholy passion and temper. We easily pass from these to pride, anger, bitterness, envy, malice, revengefulness; to an head-strong, unadvisable, unreprovable spirit: Indeed to every temper that is earthly, sensual, or devilish. All these the desire or possession of riches naturally tends to create, strengthen, and increase.

11. O ye that desire or endeavour to be rich, hear ye the word of the Lord! Why should ye be stricken any more Will not even experience teach you wisdom Will ye leap into a pit with your eyes open Why should you any more "fall into temptation" It cannot be but temptation, will beset you, as long as you are in the body. But though it should beset you on every side, why will you enter into it There is no necessity for this: it is your own voluntary act and deed. Why should you any more plunge yourselves into a snare, into the trap Satan has laid for you, that is ready to break your bones in pieces to crush your soul to death After fair warning, why should you sink any more into "foolish and hurtful desires" desires as inconsistent with reason as they are with religion itself; desires that have done you more hurt already than all the treasures upon earth can countervail. 12. Have they not hurt you already, have they not wounded you in the tenderest part, by slackening, if not utterly destroying, your "hunger and thirst after righteousness" Have you now the same longing that you had once, for the whole image of God Have you the same vehement desire as you formerly had, of "going on unto perfection" Have they not hurt you by weakening your faith Have you now faith's "abiding impression, realizing things to come" Do you endure, in all temptations, from pleasure or pain, "seeing Him that is invisible" Have you every day, and every hour, an uninterrupted sense of his presence Have they not hurt you with regard to your hope Have you now a hope full of immortality Are you still big with earnest expectation of all the great and precious promises Do you now "taste the powers of the world to come" Do you "sit in heavenly places with Christ Jesus" 13. Have they not so hurt you, as to stab your religion to the heart Have they not cooled (if not quenched) your love to God This is easily determined. Have you the same delight in God which you once had Can you now say, I nothing want beneath, above; Happy, happy in thy love!

16. And are you not hurt in your patience too Does your love now "endure all things" Do you still "in patience possess your soul," as when you first believed O what a change is here! You have again learnt to be frequently out of humour. You are often fretful; you feel, nay, and give way to peevishness. You find abundance of things go so cross that you cannot tell how to bear them. Many years ago I was sitting with a gentleman in London, who feared God greatly, and generally gave away, year by year, nine tenths of his yearly income. A servant came in and threw some coals on the fire. A puff of smoke came out. The baronet threw himself back in his chair and cried out, "O Mr. Wesley, these are the crosses I meet with daily!" Would he not have been less impatient, if he had had fifty, instead of five thousand, pounds a year 17. But to return. Are not you who have been successful in your endeavours to increase in substance, insensibly sunk into softness of mind, if not of body too You no longer rejoice to "endure hardship, as good soldiers of Jesus Christ." You no longer "rush into the kingdom of heaven, and take it as by storm." You do not cheerfully and gladly "deny yourselves, and take up your cross daily." You cannot deny yourself the poor pleasure of a little sleep, or of a soft bed, in order to hear the word that is able to save your souls! Indeed, you "cannot go out so early in the morning: besides it is dark, nay, cold, perhaps rainy too. Cold, darkness, rain, all these together, I can never think of it." You did not say so when you were a poor man. You then regarded none of these things. It is the change of circumstances which has occasioned this melancholy change in your body and mind; You are but the shadow of what you were! What have riches done for you "But it cannot be expected I should do as I have done. For I am now grown old." Am not I grown old as well as you Am not I in my seventy-eighth year Yet by the grace of God, I do not slack my pace yet. Neither would you, if you were a poor man still.

20. Thus have I given you, O ye gainers, lovers, possessors of riches, one more (it may be the last) warning. O that it may not be in vain! May God write it upon all your hearts! Though "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," yet the things impossible with men are possible with God." Lord, speak! and even the rich men that hear these words shall enter thy kingdom, shall "take the kingdom of heaven by violence," shall "sell all for the pearl of great price:" shall be "crucified to the world, and count all things dung, that they may win Christ!"

11. Secondly. The wearing gay or costly apparel naturally tends to breed and to increase vanity. By vanity I here mean, the love and desire of being admired and praised. Every one of you that is fond of dress has a witness of this in your own bosom. Whether you will confess it before man or no, you are convinced of this before God. You know in your hearts, it is with a view to be admired that you thus adorn yourselves; and that you would not be at the pains were none to see you but God and his holy angels. Now, the more you indulge this foolish desire, the more it grows upon you. You have vanity enough by nature; but by thus indulging it, you increase it a hundred-fold. O stop! Aim at pleasing God alone, and all these ornaments will drop off. 12. Thirdly. The wearing of gay and costly apparel naturally tends to beget anger, and every turbulent and uneasy passion. And it is on this very account that the Apostle places this "outward adorning" in direct opposition to the "ornament of a meek and quiet spirit." How remarkably does he add, "which is in the sight of God of great price!" Than gold or pearls more precious far, And brighter than the morning star. None can easily conceive, unless himself were to make the sad experiment, the contrariety there is between the "outward adorning," and this inward "quietness of spirit." You never can thoroughly enjoy this, while you are fond of the other. It is only while you sit loose to that "outward adorning," that you can in "patience possess your soul." Then only when you have cast off your fondness for dress, will the peace of God reign in your hearts.

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!

2. As to the quantity of their food, good sort of men do not usually eat to excess. At least not so far as to make themselves sick with meat, or to intoxicate themselves with drink. And as to the manner of taking it, it is usually innocent, mixed with a little mirth, which is said to help digestion. So far, so good. And provided they take only that measure of plain, cheap, wholesome food, which most promotes health both of body and mind, there will be no cause of blame. Neither can I require you to take that advice of Mr. Herbert, though he was a good man: Take thy meat; think it dust; then eat a bit And say with all, Earth to earth I commit. This is too melancholy: it does not suit with that cheerfulness which is highly proper at a Christian meal. Permit me to illustrate this subject with a little story. The King of France one day, pursuing the chase, outrode all his company, who after seeking him some time found him sitting in a cottage eating bread and cheese. Seeing them, he cried out: "Where have I lived all my time I never before tasted so good food in my life!" "Sire," said one of them, "you never had so good sauce before; for you were never hungry." Now it is true, hunger is a good sauce; but there is one that is better still; that is, thankfulness. Sure that is the most agreeable food which is seasoned with this. And why should not yours at every meal You need not then cast your eye on death, but receive every morsel as a pledge of life eternal. The Author of your being gives you in this food, not only a reprieve from death, but an earnest that in a little time "death shall be swallowed up in victory."

3. I praise God for all of you who act in this manner. May you never be weary of well-doing! May God restore what you give sevenfold into your own bosom! But yet I show unto you a more excellent way. 4. You may consider yourself as one in whose hands the Proprietor of heaven and earth and all things therein has lodged a part of his goods, to be disposed of according to his direction. And his direction is, that you should look upon yourself as one of a certain number of indigent persons who are to be provided for out of that portion of His goods wherewith you are entrusted. You have two advantages over the rest: The one, that "it is more blessed to give than to receive;" the other, that you are to serve yourself first, and others afterwards. This is the light wherein you are to see yourself and them. But to be more particular: First, if you have no family, after you have provided for yourself, give away all that remains; so that Each Christmas your accounts may clear, And wind your bottom round the year.

3. But it has been questioned, whether it is the design of God, that the happiness which is at first enjoyed by all that know and love him, should continue any longer than, as it were, the day of their espousals. In very many, we must allow, it does not; but in a few months, perhaps weeks, or even days, the joy and peace either vanishes at once, or gradually decays. Now, if God is willing that their happiness should continue, how is this to be accounted for 4. I believe, very easily: St. Jude's exhortation, "Keep yourselves in the love of God," certainly implies that something is to be done on our part in order to its continuance. And is not this agreeable to that general declaration of our Lord, concerning this and every gift of God "Unto him that hath shall be given, and he shall have more abundance: But from him that hath not," that is, uses it not, improves it not, "shall be taken away even that which he hath." (Luke 8:18.) 5. Indeed, part of this verse is translated in our version, "That which he seemeth to have." But it is difficult to make sense of this. For if he only seemeth to have this, or any other gift of God, he really hath it not. And if so, it cannot be taken away: For no man can lose what he never had. It is plain, therefore, o dokei ecein, ought to be rendered, what he assuredly hath. And it may be observed, that the word dokev in various places of the New Testament does not lessen, but strengthens the sense of the word joined with it. Accordingly, whoever improves the grace he has already received, whoever increases in the love of God, will surely retain it. God will continue, yea, will give it more abundantly; Whereas, whoever does not improve this talent, cannot possibly retain it. Notwithstanding all he can do, it will infallibly be taken away from him.

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

6. One common effect of either sleeping too long, or lying too long in bed, is weakness of sight, particularly that weakness which is of the nervous kind. When I was young, my sight was remarkably weak. Why is it stronger now than it was forty years ago I impute this principally to the blessing of God, who fits us for whatever he calls us to. But undoubtedly the outward means which he has been pleased to bless was the rising early in the morning. 7. A still greater objection to the not rising early, the not redeeming all the time we can from sleep, is, it hurts the soul, as well as the body; it is a sin against God. And this indeed it must necessarily be, on both the preceding accounts. For we cannot waste, or (which comes to the same thing) not improve, any part of our worldly substance, neither can we impair our own health, without sinning against Him. 8. But this fashionable intemperance does also hurt the soul in a more direct manner. It sows the seeds of foolish and hurtful desires; it dangerously inflames our natural appetites; which a person stretching and yawning in bed is just prepared to gratify. It breeds and continually increases sloth, so often objected to the English nation. It opens the way, and prepares the soul, for every other kind of intemperance. It breeds an universal softness and faintness of spirit, making us afraid of every little inconvenience, unwilling to deny ourselves any pleasure, or to take up or bear any cross. And how then shall we be able (without which we must drop into hell) to "take the kingdom of heaven by violence" It totally unfits us for "enduring hardship as good soldiers of Jesus Christ;" and, consequently, for "fighting the good fight of faith, and laying hold on eternal life." 9. In how beautiful a manner does that great man, Mr. William Law treat this important subject! Viz., Redeeming time from Sleep Part of his words I cannot but here subjoin, for the use of every sensible reader. "I take it for granted that every Christian who is in health is up early in the morning. For it is much more reasonable to suppose a person is up early because he is a Christian, than because he is a labourer, or a tradesman, or a servant.

5. Perhaps you will say, "The advice is good; but it comes too late! I have made a breach already. I did rise constantly and for a season, nothing hindered me. But I gave way by little and little, and I have now left it off for a considerable time." Then, in the name of God, begin again! Begin to-morrow; or rather to-night, by going to bed early, in spite of either company or business. Begin with more self-diffidence than before, but with more confidence in God. Only follow these few rules, and, my soul for yours, God will give you the victory. In a little time the difficulty will be over; but the benefit will last for ever. 6. If you say, "But I cannot do now as I did then; for I am not what I was: I have many disorders, my spirits are low, my hands shake; I am all relaxed," I answer: All these are nervous symptoms; and they all partly arise from your taking too much sleep: Nor is it probable they will ever be removed, unless you remove the cause. Therefore, on this very account, (not only to punish yourself for your folly and unfaithfulness, but,) in order to recover your health and strength, resume your early rising. You have no other possible means of recovering, in any tolerable degree, your health both of body and mind. Do not murder yourself outright. Do not run on in the path that leads to the gates of death! As I said before, so I say again, In the name of God, this very day, set out anew. True, it will be more difficult than it was at the beginning. But bear the difficulty which you have brought upon yourself, and it will not last long. The Sun of Righteousness will soon arise again, and will heal both your soul and your body.

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

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

3. But those "who are rich in this world," who have more than the conveniences of life, are peculiarly called of God to this blessed work, and pointed out to it by his gracious Providence. As you are not under a necessity of working for your bread, you have your time at your own disposal! You may, therefore, allot some part of it every day for this labour of love. If it be practicable, it is far best to have a fixed hour; (for any time, we say, is no time;) and not to employ that time in any other business, without urgent necessity. You have likewise a peculiar advantage over many, by your station in life. Being superior in rank to them, you have the more influence on that very account. Your inferiors, of course, look up to you with a kind of reverence. And the condescension which you show in visiting them, gives them a prejudice in your favour, which inclines them to hear you with attention, and willingly receive what you say. Improve this prejudice to the uttermost for the benefit of their souls, as well as their bodies. While you are as eyes to the blind, and feet to the lame, a husband to the widow, and a father to the fatherless, see that you still keep a higher end in view, even the saving of souls from death, and that you labour to make all you say and do subservient to that great end.

women particularly appointed for this work. Indeed there was one or more such in every Christian congregation under heaven. They were then termed Deaconesses, that is, servants; servants of the Church, and of its great Master. Such was Phebe, (mentioned by St. Paul, Rom. 16:1,) "a Deaconess of the Church of Cenchrea." It is true, most of these were women in years, and well experienced in the work of God. But were the young wholly excluded from that service No: Neither need they be, provided they know in whom they have believed; and show that they are holy of heart, by being holy in all manner of conversation. Such a Deaconess, if she answered her picture, was Mr. Law's Miranda. Would anyone object to her visiting and relieving the sick and poor, because she was a woman; nay, and a young one too Do any of you that are young desire to tread in her steps Have you a pleasing form, an agreeable address So much the better, if you are wholly devoted to God. He will use these, if your eye be single, to make your words strike the deeper. And while you minister to others, how many blessings may redound into your own bosom! Hereby your natural levity may be destroyed; your fondness for trifles cured; your wrong tempers corrected; your evil habits weakened, until they are rooted out; and you will be prepared to adorn the doctrine of God our Saviour in every future scene of life. Only be very wary, if you visit or converse with those of the other sex, lest your affections be entangled, on one side or the other, and so you find a curse instead of a blessing.

8. "But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented." Perhaps these words may supply us with an answer to an important question: How came this rich man to be in hell It does not appear that he was a wicked man, in the common sense of the word; that he was a drunkard, a common swearer, a Sabbath-breaker, or that he lived in any known sin. It is probable he was a Pharisee; and as such was, in all the outward parts of religion, blameless. How then did he come into "the place of torment" If there was no other reason to be assigned, there is a sufficient one implied in those words, ("he that hath ears to hear, let him hear!") "Thou in thy lifetime receivedst thy good things;" the things which thou hadst chosen for thy happiness. Thou hadst set thy affection on things beneath: And thou hadst thy reward: Thou didst receive the portion which thou hadst chosen, and canst have no portion above. "And likewise Lazarus evil things." Not his evil things; for he did not choose them. But they were chosen for him by the wise providence of God: And "now he is comforted, while thou art tormented." 9. "But beside all this, there is a great gulf fixed:" A great chasm, a vast vacuity Can any tell us what this is What is the nature, what are the bounds, of it Nay, none of the children of men; none but an inhabitant of the invisible world. "So that they who would pass from hence to you cannot; neither can they pass to us, that would come from thence." Undoubtedly a disembodied spirit could pass through any space whatever. But the will of God, determining that none should go across that gulf, is a bound which no creature can pass.

1. "There was a certain rich man:" And it is no more sinful to be rich than to be poor. But it is dangerous beyond expression. Therefore, I remind all of you that are of this number, that have the conveniences of life, and something over that ye walk upon slippery ground. Ye continually tread on snares and deaths. Ye are every moment on the verge of hell! "It is easier for a camel to go through the eye of a needle, than for you to enter in the kingdom of heaven." "Who was clothed in purple and fine linen." And some may have a plea for this. Our Lord mentions them that "dwell in kings' houses," as wearing gorgeous, that is, splendid, apparel, and does not blame them for it. But certainly this is no plea for any that do not dwell in kings' houses. Let all of them, therefore, beware how they follow his example who is "lifting up his eyes in hell!" Let us follow the advice of the Apostle, being "adorned with good works, and with the ornament of a meek and quiet spirit." 2. "He fared sumptuously every day." Reconcile this with religion who can. I know how plausibly the prophets of smooth things can talk in favour of hospitality; of making our friends welcome: of keeping a handsome table, to do honour to religion; of promoting trade, and the like. But God is not mocked: He will not be put off with such pretences as these. Whoever thou art that sharest in the sin of this rich man, were it no other than "faring sumptuously every day," thou shalt as surely be a sharer in his punishment, except thou repent, as if thou wert already crying for a drop of water to cool thy tongue!

9. In the nineteenth chapter of the Revelation, at the ninth verse, there is an expression which comes much nearer to this: "The wedding supper of the Lamb." Rev. 19 There is a near resemblance between this and the marriage supper mentioned in the parable. Yet they are not altogether the same: there is a clear difference between them. The supper mentioned in the parable belongs to the Church Militant; that mentioned in the Revelation, to the Church Triumphant: The one, to the kingdom of God on earth; the other, to the kingdom of God in heaven. Accordingly, in the former, there may be found those who have not a "wedding garment." But there will be none such to be found in the latter: No, not "in that great multitude which no man can number, out of every kindred, and tongue, and people, and nation." They will all be "kings and priests unto God, and shall reign with him for ever and ever." 10. Does not that expression, "the righteousness of the saints," point out what is the "wedding garment" in the parable It is the "holiness without which no man shall see the Lord." The righteousness of Christ is doubtless necessary for any soul that enters into glory: But so is personal holiness too, for every child of man. But it is highly needful to be observed, that they are necessary in different respects. The former is necessary to entitle us to heaven; the latter to qualify us for it. Without the righteousness of Christ we could have no claim to glory; without holiness we could have no fitness for it. By the former we become members of Christ, children of God, and heirs of the kingdom of heaven. By the latter "we are made meet to be partakers of the inheritance of the saints in light."

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!

There, from the rivers of his grace, Drink endless pleasures in : Yea, and before we rise To that immortal state, The thoughts of such amazing bliss Should constant joys create. 4 The men of grace have found Glory begun below : Celestial fruit on earthly ground From faith and hope may grow : Then let our songs abound, And every tear be dry: We're inarching through Immanuel's ground To fairer worlds on high. HYMN 13. 7's. TTAPPY soul, that, free from harms, -■ Rests within his Shepherd's arms ! Who his quiet shall molest ? Who shall violate his rest ? Jesus doth his spirit bear : Jesus takes bis every care : He who found the wandering sheep, Jesus, still delights to keep. The Pleasantness of Religion. O that I might so believe, Steadfastly to Jesus cleave ; On his only love rely, Smile at the destroyer nigh : Free from sin and servile fear, Have my Jesus ever near ; All his care rejoice to prove ; All his paradise of love ! Jesus, seek thy wandering sheep ; Bring me back, and lead, and keep ; Take on thee my every care ; Bear me, on thy bosom bear : Let me know my Shepherd's voice, More and more in thee rejoice ; More and more of thee receive ; Ever in thy Spirit live : Live, till all thy life I know, Perfect, through my Lord, below : Gladly then from earth remove, Gather'd to the fold above : O that I at last may stand With the sheep at thy right hand ; Take the crown so freely given, Enter in by thee to heaven ! HYMN 14. l. m. 1 TTAPPY the man that finds the grace, -■- J- The blessing of God's chosen race, The wisdom coming from above, The faith that sweetly works by love. 2 Happy, beyond description, he Who knows " the Saviour died for me !" The gift unspeakable obtains, And heavenly understanding gains. £ ( ) The Pleasantness o/ Religion 3 Wisdom divine ! Who tells the price Of Wisdom's costly merchandise? Wisdom to silver we prefer, And gold is dross compared to her. 4 Her hands are fill'd with length of days, True riches, and immortal praise ; Riches of Christ, on all bestow'd, And honour that descends from God.

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

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,

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,

5 Thou hast on us the grace bestow 'd Thy greatness to proclaim ; And therefore now we thank our God, And praise thy glorious name. 6 Thy glorious name and nature's powers Thou dost to us make known ; And all the Deity is ours, Through thy incarnate Son. HYMN 249. c. m. 1 r REAT God ! to me the sight afford, J To him of old allow'd ; And let my faith behold its Lord Descending in a cloud. 2 In that revealing Spirit come down, Thine attributes proclaim, And to my inmost soul make known The glories of thy name. 3 Jehovah, Christ, I thee adore, Who gav'st my soul to be ! Fountain of being, and of power, And great in majesty. For Believers Rejoicing. Z/± 4 The Lord, the mighty God, thou art ; But let me rather prove That name in-spoken to my heart, That favourite name of Love. 5 Merciful God, thyself proclaim In this polluted breast ; Mercy is thy distinguish'd name, Which suits a sinner best. 6 Our misery doth for pity call, Our sin implores thy grace ; And thou art merciful to all Our lost apostate race. HYMN 250. c. m. 1 nnHY ceaseless, unexhausted love, J- Unmerited and free, Delights our evil to remove, And help our misery. 2 Thou waitest to be gracious still. Thou dost with sinners bear ; That, saved, we may thy goodness feel, And all thy grace declare. 3 Thy goodness and thy truth to me, To every soul, abound ; A vast, unfathomable sea, Where all our thoughts are drown 'd. 4 Its streams the whole creation reach, So plenteous is the store ; Enough for all, enough for each, Enough for evermore. 5 Faithful, O Lord, thy mercies are ! A Rock that cannot move : A thousand promises declare Thv constancy of love. 242 For Believers Rejoicing. ( Throughout the universe it reigns, Unalterably sure ; And while the truth of God remains, The goodness must endure. HYMN 251. cm. 1 TATHER of me, and all mankind, - And all the hosts above, Let every understanding mind Unite to praise thy love : 2 To know thy nature, and thy name, One God in Persons Three ; And glorify the great I AM, Through all eternity. 3 Thy kingdom come, with power and grace,

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

We all hell's host o'erthrow ; And conquering them, through Jesu's blood. We still to conquer go. 4 Our Captain leads us on ; He beckons from the skies, And reaches out a starry crown, And bids us take the prize : 61 Be faithful unto death ; Partake my victory ; And thou shalt wear this glorious wreath, And thou shalt reign with me." For Be lie vera Watching. o)q HYMN 316. l. m. 1 INTERNAL Power, whose high abode - ' Becomes the grandeur of a God, Infinite lengths beyond the bounds Where stars revolve their little rounds ! 2 Thee, while the first archangel sings, He hides his face behind his wings ; And ranks of shining thrones around Fall worshipping, and spread the ground. 3 Lord, what shall earth and ashes do ? We would adore our Maker too ! From sin and dust to thee we cry, The Great, the Holy, and the High. 4 Earth from afar hath heard thy fame, And worms have learn'd to lisp thy name ; But, O ! the glories of thy mind Leave all our soaring thoughts behind ! 5 God is in heaven, and men below : Be short our tunes, our words be few ! A solemn reverence checks our songs, And praise sits silent on our tongues. HYMN 317. l- m. AH, Lord, with trembling I confess, A gracious soul may fall from grace ; The salt may lose its seasoning power, And never, never find it more. Lest that my fearful case should be, Each moment knit my soul to thee ; And lead me to the mount above, Through the low vale of humble love. o)b For Be lie vers Watching. HYMN 318. s.m. 1 A CHARGE to keep I have, -f- A God to glorify ; A never-dying soul to save, And fit it for the sky ; To serve the present age, My calling to fulfil ; O may it all my powers engage To do my Master's will ! 2 Arm me with jealous care, As in thy sight to live ; And O ! thy servant, Lord, prepare A strict account to give : Help me to watch and pray, And on thyself rely ; Assured, if I my trust betray, I shall for ever die. HYMN 319. 6-8 's. 1 AlfATCH'D by the world's malignant eye,

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

1 HPHE Voice that speaks Jehovah near, A The still small voice I long to hear; 0 may it now my Lord proclaim, And fill my soul with holy shame ! 2 Ashamed I must for ever be, Afraid the God of love to see, If saints and prophets hide their face, And angels tremble while they gaze ! HYMN 426. s. m. 1 ORD, in the strength of grace, - With a glad heart and free, Myself, my residue of days, I consecrate to thee. 4:02 For Believers Saved. 2 Thy ransom'd servant, I Restore to thee thy own ; And, from this moment, live or die To serve my God alone. 1 / OD of all-redeeming grace, J By thy pardoning love compel!' d, Up to thee our souls we raise, Up to thee our bodies yield : Thou our sacrifice receive, Acceptable through thy Son, While to thee alone we live, While we die to thee alone. 2 Meet it is, and just, and right, That we should be wholly thine, In thy only will delight, In thy blessed service join : O that every work and word Might proclaim how good thou art ; " Holiness unto the Lord" Still be written on our heart. HYMN 428. c. m. 1 ET Him to whom we now belong -L' His sovereign right assert, And take up every thankful song, And every loving heart. 2 He justly claims us for his own, Who bought us with a price ; The Christian lives to Christ alone, To Christ alone he dies ! 3 Jesus, thine own at last receive, Fulfil our hearts' desire, And let us to thy glory live, And in thy cause expire. For Believers Saved. 403 Our souls and bodies we resign ; With joy we render thee Our all, no longer ours, but thine To all eternity. 1 T EHOLD the servant of the Lord ! -U I wait thy guiding eye to feel, To hear and keep thy every word, To prove and do thy perfect will ; Joyful from my own works to cease, Glad to fulfil all righteousness. 2 Me if thy grace vouchsafe to use, Meanest of all thy creatures, me, The deed, the time, the manner choose ;

4 Giant this, O holy God and true! The ancient Seers thou didst inspire ; To us perform the promise due ; Descend, and crown us now with tire! HYMN 458. l. m. J A UTHOR of faith, we seek thy face ■"a- For all who feel thy work begun ; Confirm and strengthen them in grace, And bring thy feeblest children on. 2 Thou seest their wants, thou know'st their names, Be mindful of thy youngest care ; Be tender of thy new-born lambs, And gently in thy bosom bear. 3 The lion roaring for his prey, With ravening wolves on every side, Watch over them to tear and slay, If found one moment from their guide. 4 Satan his thousand arts essays, His agents all their powers employ, To blast the blooming work of grace, The heavenly offspring to destroy. 5 Baffle the crooked Serpent's skill, And turn his sharpest dart aside ; Hide from their eyes the devilish ill, O save them from the demon, Pride ! 6 In safety lead thy little flock, From hell, the world, and sin secure ; And set their feet upon the rock, And make in thee their goings sure. HYMN 459. s. m. For the Fallen. 1 O HEPHERD of Israel, hear Our supplicating cry ; And gather in the souls sincere, That from their brethren flv. For Be I ievei's Interceding. 429 2 Scatter'd through devious ways, Collect thy feeble flock ; And join by thine atoning grace, And hide them in the Rock. 3 O would'st thou end the storm, That keeps us still apart ! The thing impossible perform, And make us of one heart, 4 One spirit and one mind, The same that was in thee : O might we all again be join'd In perfect harmony ! 5 Jesus, at thy command, We know it shall be done ; Take the two sticks into thy hand, The two shall then be one. 6 One body and one fold, We then shall sweetly prove, And live in thee, like them of old, The life of spotless love. 1 f OD of all power and grace, Set up the bloody sign ; And gather those that seek thy face, And by thy Spirit join. The few remaining sheep In Britain's pastures bred, United to each other keep, United to their Head.

The soul-composing power ! Bless us with that internal peace, And all the fruits of righteousness, Till time shall be no more. HYMN 467. l- m. For Parents. FATHER of all, by whom we are, For whom was made whatever is ; Who hast entrusted to our care A candidate for glorious bliss : 2 Poor worms of earth, for help we cry, For grace to guide what grace has given , We ask for wisdom from on high, To train our infant up for heaven. 3 We tremble at the danger near, And crowds of wretched parents see, Who, blindly fond, their children rear In tempers far as hell from thee : 4 Themselves the slaves of sense and praise, Their babes who pamper and admire ; And make the helpless infants pass To murderer-Moloch through the fire 4du For Believers Interceding. 5 O let us not the demon please ; Our offspring to destruction doom ! Strengthen a sin-sick soul's disease, Or damn him from his mother's womb ! 6 Rather this hour resume his breath, From selfishness and pride to save ; By death prevent the second death, And hide him in the silent grave ! 7 Or, if thou grant a longer date, With resolute wisdom us endue, To point him out his lost estate, His dire apostasy to show : 8 To time our every smile or frown, To mark the bounds of good and ill : And beat the pride of nature down, And bend or break his rising will. 9 Him let us tend, severely kind, As guardians of his giddy youth ; As set to form his tender mind, By principles of virtuous truth : 10 To fit his soul for heavenly grace ; Discharge the Christian parents' part ; And keep him, till thy love takes place, And Jesus rises in his heart. HYMN 468. c. m. 1 f OD only wise, almighty, good, J Send forth thy truth and light, To point us out the narrow road, And guide our steps aright : 2 To steer our dangerous course between The rocks on either hand ; And fix us in the golden mean, And bring our charge to land. For Believers Interceding. 437 3 Made apt, by thy sufficient grace, To teach as taught by thee, We come to train in all thy ways Our rising progeny :

Ever flowing in bliss from the throne . Who in Jesus believe, We the Spirit receive That proceeds from the Father and Son. 45b For the Society giving Thanks. 4 The unspeakable grace He obtain'd for our race, And the spirit of faith he imparts : Then, then we conceive How in heaven they live, By the kingdom of God in our hearts. 5 True believers have seen The Saviour of men, As his head he on Calvary bow'd : We shall see him again, When, with all his bright train, He descends on the luminous cloud. 6 We remember the word Of our crucified Lord, When he went to prepare us a place ; " I will come in that day, And transport you away, And admit to a sight of my face." 7 With earnest desire After thee we aspire, And long thy appearing to see ; Till our souls thou receive In thy presence to live, And be perfectly happy in thee. 8 Come, Lord, from the skies, And command us to rise, Ready made for the mansions above ; With our Head to ascend, And eternity spend In a rapture of heavenly love. HOW good and pleasant 'tis to see, When brethren cordially agree, And kindly think and speak the same ; A family of faith and love, Combined to seek the things above, And spread the common Saviour's fame. The God of grace, who all invites, Who in our unity delights, For the Society giving Thcmks. 457 Vouchsafes our intercourse to bless ; Revives us with refreshing showers, The fulness of his blessing pours, And keeps our minds in perfect peace. Jesus, thou precious Corner-Stone, Preserve inseparably one, Whom thou didst by thy Spirit join : Still let us in thy Spirit live, And to thy church the pattern give Of unanimity divine ! Still let us to each other cleave, And from thy plenitude receive Constant supplies of hallowing grace ; Till to a perfect man we rise, O'ertake our kindred in the skies, And find prepared our heavenly place. HYMN 490. 4-6'sSf2-8s. 1 T3EHOLD how good a thing ■U It is to dwell in peace ; How pleasing to our King, This fruit of righteousness ; When brethren all in one agree, Who knows the joys of unity ! 2 When all are sweetly join'd,

3 Beloved for Jesu's sake, By him redeem'd of old, All nations must come in, and make One undivided fold : While gather' d in by thee, And perfected in one, They all at once thy glory see In thine eternal Son. HYMN 693. l. m. " The Spirit and the Bride say, Come." 1 TTEAD of thy Church, whose Spirit fills, ■ A And flows through every faithful soul, Unites in mystic love, and seals Them one, and sanctifies the whole : 2 " Come, Lord," thy glorious Spirit cries, And souls beneath the altar groan ; " Come, Lord," the Bride on earth replies, " And perfect all our souls in one." 3 Pour out the promised gift on all, Answer the universal, " Come !" The fulness of the Gentiles call, And take thine ancient people home. 4 To thee let all the nations flow, Let all obey the gospel word ; Let all their bleeding Saviour know, Fill'd with the glory of the Lord. 5 O for thy truth and mercy's sake, The purchase of thy passion claim ; Thine heritage the Gentiles take, And cause the world to know thy name. of Christ 631 HYMN 694. 6-8's. " For the mouth of the Lord hath spoken it." 1 INTERNAL Lord of earth and skies, ■ We wait thy Spirit's latest call : Bid all our fallen race arise, Thou who hast purchased life for all ; Whose only name to sinners given, Snatches from hell, and lifts to heaven. 2 The word thy sacred lips has past, The sure irrevocable word, That every soul shall bow at last, And yield allegiance to its Lord ; The kingdoms of the earth shall be For ever subjected to thee. 3 Jesus, for this we still attend, Thy kingdom in the isles to prove ; The law of sin and death to end, We wait for all the power of love, The law of perfect liberty, The law of life which is in thee. 4 O might it now from thee proceed, With thee into the souls of men ! Throughout the world thy gospel spread ; And let thy glorious Spirit reign, On all the ransom'd race bestow'd ; And let the world be fill'd with God ! HYMN 695. l. m. Psalm xlvi. 1 ET Sion in her King rejoice,

Lowly I wept, and strongly vow'd : But ah ! the feebleness of man ! Have I not vow'd and wept in vain ? 2 Return, O Lord of Hosts, return ! Behold thy servant in distress ; My faithlessness again I mourn ; Again forgive my faithlessness ; And to thine arms my spirit take, And bless me for the Saviour's sake. 3 In pity of the soul thou lov'st, Now bid the sin thou hat'st expire ; Let me desire what thou approv'st, Thou dost approve what I desire ; And thou wilt deign to call me thine, And I will dare to call thee mine. 4 This day the Covenant I sign, The bond of sure and promised peace ; Nor can I doubt its power divine, Since seal'd with Jesu's blood it is ; That blood T take, that blood alone, And make the cov'nant peace mine own. 5 But, that my faith no more may know Or change, or interval, or end, Help me in all thy paths to go, And now, as e'er, my voice attend, And gladden me with answers mild, And commune, Father, with thy child ! b/4 Miscellaneous Hymns. After the Renewal of the Covenant. 1 ( HOW shall a sinner perform The vows he hath vow'd to the Lord ? A sinful and impotent worm, How can I be true to my word ? I tremble at what I have done : O send me thy help from above ; The power of thy Spirit make known, The virtue of Jesus's love ! 2 My solemn engagements are vain, My promises empty as air ; My vows, I shall break them again, And plunge in eternal despair ; Unless my omnipotent God The sense of his goodness impart, And shed by his Spirit abroad The love of himself in my heart. 3 O Lover of sinners, extend To me thy compassionate grace ; Appear my affliction to end, Afford me a glimpse of thy face! That light shall enkindle in me A flame of reciprocal love ; And then I shall cleave unto thee, And then I shall never remove. 4 O come to a mourner in pain, Thy peace in my conscience reveal ! And then I shall love thee again, And sing of the goodness I feel : Constrain'd by the grace of my Lord,

1 13RETHREN in Christ, and well-beloved, -U To Jesus and his servants dear, Enter, and show yourselves approved ; Enter, and find that God is here. 2 Welcome from earth : lo, the right hand Of fellowship to you we give ! With open hearts and hands we stand, And you in Jesu's name receive. 3 Say, are your hearts resolved as ours ? Then let them burn with sacred love ; Then let them taste the heavenly powers, Partakers of the joys above. 4 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, 5 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. 6 Truly our fellowship below With thee and with the Father is : In thee eternal life we know, And heaven's unutterable bliss. 7 In part we only know thee here, But wait thy coming from above ; And we shall then behold thee near, And we shall all be lost in love toU Miscellaneous Hymns. HYMN 757. l. m. Jl Morning Hymn. 1 A WAKE, my soul, and with the sua -f- Thy daily stage of duty run : Shake off dull sloth, and early rise, To pay thy morning sacrifice. 2 Redeem thy mis-spent moments past, And live this day as if thy last ; Thy talents to improve take care ; For the great day thyself prepare. 3 Let all thy converse be sincere, Thy conscience as the noon-day clear ; For God's all-seeing eye surveys Thy secret thoughts, thy words and ways. 4 Wake, and lift up thyself, my heart, And with the angels take thy part ; Who all night long unwearied sing High glory to the' eternal King. 5 Praise God, from whom all blessings flow; Praise him, all creatures here below ; Praise him above, ye heavenly host ; Praise Father, Son, and Holy Ghost. HYMN 758. jl. m. jln Evening Hymn. 1 t LORY to thee, my God, this night, J For all the blessings of the light : Keep me, O keep me, King of kings, Beneath thine own almighty wings !

O might the univer-416 O might they at last 25 O might we, Lord 435 O might we quickly 70 O might we see in 426 O might we thro' 426 O might we, with 682 O mighty God . 612 O multiply thesow-461 O my God, he dies 514 Omy threefold en- 262 O never in these 405 O never suffer me 296 O plant in me thy 150 O powerful Love 562 O put it in our in- 477 O put me in the . 272 O remember me for 101 O satisfy their soul 432 O Saviour of all .16 O sov'reign Love 100 O source of uncre- 597 O take this heart of 374 O teach me thy first 44 1 O that all the art 311 O that all were . 589 O that all with us 455 O that each from 49 O that each in the 49 O that I, as a little 357 472 O that 1 could for 145 O let us not the de- 436:0 that I could the 1 23 O let us on thy ful-474 O that I might at 385 O let us put on thee 77 O that 1 might now 379 O let US still pro- 497 O let us take a sof- 472 O let us thus go on 499 O long-expected . 541 O Lord, if 1 at last 173 O Lord, if mercy is 167 O Lord of Hosts . 536 O that 1 might so 19 O that 1 never, ne- 315 O that 1 now, from 374 O that I now the 384 O that in roe the 346 () that it now from 346 O that my tender 302 O that now, with 420

Thy heart, I know 141 Thy killing and thy 390 Thy kingdom come 242 Thy kingdom, Lord 418 Thy light, and . 676 Thy love 1 soon . 368 Thy love is all my 149 1'hy love the con- 263 Thy mercy never 545 Thy meritorious . 569 Thy mighty name 203 Thy mind through-349 Thy mouth, O Lord 382 Thy name, Jehovah 526 Thy name, O God 411 Thy name to me . 384 Thy nature be my 322 Thy nature, gra- 325 Thy offering still 508 Thy only glory . 639 Thy own peculiar 359 Thy parent hand 232 Thy people, Lord 83 Thy people saved 640 Thy power, and . 378 1 hy power I pant 32 Thy power in hu- 313 Thy power omnipo- 67 Thy power through 594 Thy power unpa- 239 Thy powerful Spiritl37 Thy powerful, wise 246 Thy promise, Lord 534 1 hy providence is 533 Thy providence my 549 I'hy ransom'd serv-402 Thy sanctifying . 374 Thy secret voice 325 Thy side an open 39 Thy single arm • 199 Thy sinless mind 348 Thy soul, for sin 313 Thy sovereign giace209 Thy Spirit hath the 82 1'hy strength and 196 Thy sun thou bid'st234 Thy tender heart is 324 1 hy tokens we with 65 I'hy undistinguish- 42 Thy voice produced531 Thy will by me on 340 1 hy wisdom hete 683 I'hy witness with 332 1'hv wondrous love 555 Thyself Jehovah's 609 Till added to that 361 HI! all the earth 582 I'ill at thy coming 121 Till Jesus in the 645 Till that illustrious 647 Till then, to sorrow 151 rill then with us 530 Till thou anew my 302 Till thou into my 323 Thy hand, in sight 61 8 1 Till thou thy per- 286

1. Come, thou long expected Jesus, born to set thy people free; from our fears and sins release us, let us find our rest in thee. Israel's strength and consolation, hope of all the earth thou art; dear desire of every nation, joy of every longing heart. 2. Born thy people to deliver, born a child and yet a King, born to reign in us forever, now thy gracious kingdom bring. By thine own eternal spirit rule in all our hearts alone; by thine all sufficient merit, raise us to thy glorious throne.

1. Come, thou long expected Jesus, born to set thy people free; from our fears and sins release us, let us find our rest in thee. Israel's strength and consolation, hope of all the earth thou art; dear desire of every nation, joy of every longing heart.

2. Born thy people to deliver, born a child and yet a King, born to reign in us forever, now thy gracious kingdom bring. By thine own eternal spirit rule in all our hearts alone; by thine all sufficient merit, raise us to thy glorious throne.

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

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. 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.

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.

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

2 My gracious Master and my God, assist me to proclaim, to spread thro' all the earth abroad the honors of your name.

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 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!

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."

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.

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

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

16. We may suppose your sons have now been long enough at school, and you are thinking of some business for them. Before you determine anything on this head, see that your eye be single. Is it so Is it you view to please God herein It is well if you take him into your account! But surely, if you live or fear God yourself, this will be your first consideration, "In what business will your son be most likely to love and serve God In what employment will he have the greatest advantage for laying up treasure in heaven" I have been shocked above measure in observing how little this is attended to, even by pious parents! Even these consider only how he may get most money; not how he may get most holiness! Even these, upon this glorious motive, send him to a heathen master, and into family where there is not the very form, much less the power of religion! Upon this motive they fix him in a business which will necessarily expose him to such temptations as will leave him not a probability, if a possibility, of serving God. O savage parents! unnatural, diabolical cruelty. if you believe there is another world. "But what shall I do" Set God before your eyes, and do all things with a view to please him. Then you will find a master, of whatever profession, that loves, or at least fears, God; and you will find a family wherein is the form of religion, if not the power also. Your son may nevertheless serve the devil if he will; but it is probable he will not. And do not regard, if he get less money, provided he get more holiness. It is enough, though he have less of earthly goods, if he secure the possession of heaven.

17. There is one circumstance more wherein you will have great need of the wisdom from above. Your son or you daughter is now of age to marry, and desires your advice relative to it. Now you know what the world calls a good match, one whereby much money is gained. Undoubtedly it is so, if it be true that money always brings happiness: But I doubt it is not true; money seldom brings happiness, either in this world or the world to come. Then let no man deceive you with vain words; riches and happiness seldom dwell together. Therefore, if you are wise, you will not seek riches for your children by their marriage. See that your eye be single in this also: Aim simply at the glory of God,, and the real happiness of your children, both in time and eternity. It is a melancholy thing to see how Christian parents rejoice in selling their son or their daughter to a wealthy Heathen! And do you seriously call this a good match Thou fool, by parity of reason, thou mayest call hell a good lodging, and the devil a good master. O learn a better lesson from a better Master! "Seek ye first the kingdom of God and his righteousness," both for thyself and thy children; "and all other things shall be added unto you."

"Had we continued perfect as God created the first man, perhaps the perfection of our nature had been a sufficient self-instructer for every one. But as sickness and diseases have created the necessity of medicines and physicians, so the disorders of our rational nature have introduced the necessity of education and tutors. "And as the only end of a physician is, to restore nature to its own state, so the only end of education is, to restore our rational nature to its proper state. Education, therefore, is to be considered as reason borrowed as second-hand, which is, as far as it can, to supply the loss of original perfection. And as physic may justly be called the art of restoring health, so education should be considered in no other light, than as the art of recovering to man his rational perfection. "This was the end pursued by the youths that attended upon Pythagoras, Socrates, and Plato. their every-day lessons and instructions were so many lectures upon the nature of man, his true end, and the right use of his faculties; upon the immortality of the soul, its relation to God; the agreeableness of virtue to the divine nature; upon the necessity of temperance, justice, mercy, and truth; and the folly of indulging our passions. "Now, as Christianity has, as it were, new created the moral and religious world, and set everything that is reasonable, wise, holy, and desirable in its true point of light; so one would expect the education of children should be as much mended by Christianity, as the doctrines of religion are. "As it has introduced a new state of things, and so fully informed us of the nature of man, and the end of his creation; as it has fixed all our goods and evils, taught us the means of purifying our souls, of pleasing God, and being happy eternally; one might naturally suppose that every Christian country abounded with schools, not only for teaching a few questions and answers of a catechism, but for the forming, training, and practicing children in such a course of life as the sublimest doctrines of Christianity require. "And education under Pythagoras or Socrates had no other end, but to teach children to think and act as Pythagoras and Socrates did.

"And is it not reasonable to suppose that a Christian education should have no other end but to teach them how to think, and judge, and act according to the strictest rules of Christianity "At least one would suppose, that in all Christian schools, the teaching them to begin their lives in the spirit of Christianity, in such abstinence, humility, sobriety, and devotion as Christianity requires, should not only be more, but a hundred time more, regarded that nay or all things else. "For those that educate us should imitate our guardian angels; suggest nothing to our minds but what is wise and holy; help us to discover every false judgement of our minds, and to subdue every wrong passion in our hearts. "And it is as reasonable to expect and require all this benefit from a Christian education, as to require that physic should strengthen all that is right in our nature, and remove all our diseases." 4. Let it be carefully remembered all this time, that God, not man, is the physician of souls; that it is He, and none else, who giveth medicine to heal our natural sickness; that all "the help which is done upon earth, he doeth it himself;" that none of all the children of men is able to "bring a clean thing our of an unclean;" and, in a word, that "it is God who worketh in us, both to will and to do of his good pleasure." But is generally his pleasure to work by his creatures; to help man by man. He honours men to be, in a sense, "workers together with him." By this means the reward is ours, while the glory redounds to him. 5. This being premised, in order to see distinctly what is that way wherein we should train up a child, let us consider, What are the diseases of his nature What those spiritual diseases which every one that is born of a woman brings with him into the world

13. To come to particulars. What can parents do, and mothers more especially, to whose care our children are necessarily committed in their tender years, with regard to the Atheism that is natural to all the children of men How is this fed by the generality of parents, even those that love, or at least fear, God; while, in spending hours, perhaps days, with their children, they hardly name the name of God! Meantime, they talk of a thousand other things in the world that is round about them. Will not then the things of the present world, which surround these children on every side, naturally take up their thoughts, and set God at a greater distance from them (if that be possible) than he was before Do not parents feed the atheism of their children farther, by ascribing the works of creation to nature Does not the common way of talking about nature leave God quite out of the question Do they not feed this disease, whenever they talk in the hearing of their children, of anything happening so or so Of things coming by chance Of good or ill fortune As also when they ascribe this or that event to the wisdom or power of men; or, indeed, to any other second causes, as if these governed the world Yea, do they not feed it unawares, while they are talking of their own wisdom, or goodness, or power to do this or that, without expressly mentioning, that all these are the gift of God All this tends to confirm the Atheism of their children, and to keep God out of their thoughts.

14. But we are by no means clear of their blood, if we only go thus far, if we barely do not feed their disease. What can be done to cure it From the first dawn of reason continually inculcate, God is in this and every place. God made you, and me, and the earth, and the sun, and the moon, and everything. And everything is his; heaven, and earth, and all that is therein. God orders all things: he makes the sun shine, and the wind blow, and the trees bear fruit. Nothing comes by chance; that is a silly word; there is no such thing as chance. As God made the world, so he governs the world, and everything that is in it. Not so much as a sparrow falls to the ground without the will of God. And as he governs all things, so he governs all men, good and bad, little and great. He is gives them all the power and wisdom they have. And he over-rules all. He gives us all the goodness we have; every good thought, and word, and work, are from him. Without him we can neither think anything right, or do anything right. Thus it is, we are to inculcate upon them, that God is all in all.

15. Thus may we counteract, and, by the grace of God assisting us, gradually cure, the natural Atheism of our children. But what can we do to cure their self-will It is equally rooted in their nature, and is, indeed, the original idolatry, which is not confined to one age or country, but is common to all the nations under heaven. And how few parents are to be found even among Christians, even among them that truly fear God, who are not guilty in this matter! Who do not continually feed and increase this grievous distemper in their children! To let them have their own will, does this most effectually. To let them take their own way, is the sure method of increasing their self-will sevenfold. But who has the resolution to do otherwise One parent in a hundred! Who can be so singular, so cruel, as not, more or less, to humour her child "And why should you not What harm can there be in this, which everybody does" The harm is, that it strengthens their will more and more, till it will neither bow to God nor man. To humour children is, as far as in us lies, to make their disease incurable. A wise parent, on the other hand, should begin to break their will the first moment it appears. In the whole art of Christian education there is nothing more important than this. The will of the parent is to a little child in the place of the will of God. Therefore studiously teach them to submit to this while they are children, that they may be ready to submit to his will when they are men. But in order to carry this point, you will need incredible firmness and resolution; for after you have once begun, you must never more give way. You must hold on still in an even course; you must never intermit your attention for one hour; otherwise you lose your labour.

And yet none of their spirits were so broken, as to unfit them for any of the offices of life." This, therefore, may be done by any woman of sense, who may thereby save herself abundance of trouble, and prevent that disagreeable noise, the squalling of young children, from being heard under her roof. But I allow, none but a woman of sense will be able to effect this; yea, and a woman of such patience and resolution as only the grace of God can give. However, this is doubtless the more excellent way: and she that is able to receive it, let her receive it! 17. It is hard to say whether self-will or pride be the more fatal distemper. It was chiefly pride that threw down so many of the stars of heaven, and turned angels into devils. But what can parents do in order to check this until it can be radically cured

First. Beware of adding fuel to the flame, of feeding the disease which you should cure. Almost all parents are guilty of doing this by praising their children to their face. If you are sensible of the folly and cruelty of this, see that you sacredly abstain from it. And, in spite of either fear or complaisance, go one step farther. Not only do not encourage, but do not suffer, others to do what you dare not do yourself. How few parents are sufficiently aware of this, or, at least, sufficiently resolute to practise it, to check everyone at the first word, that would praise them before their face! Even those who would not on any account, sit attentive to their own applause, nevertheless, do not scruple to sit attentive to the applause of their children; yea, and that to their face! O consider! Is not this the spreading a net for their feet Is it not a grievous incentive to pride, even if they are praised for what is truly praise-worthy Is it not doubly hurtful, if they are praised for things not truly praise-worthy; things of an indifferent nature, as sense, good-breeding, beauty, elegance of apparel This is liable not only to hurt their heart, but their understanding also. It has a manifest and direct tendency to infuse pride and folly together; to pervert both their taste and judgment; teaching them to value what is dung and dross in the sight of God. 18. If, on the contrary, you desire without loss of time to strike at the root of their pride, teach your children as soon as possibly you can that they are fallen spirits; that they are fallen short of that glorious image of God wherein they were at first created; that they are not now, as they were once, incorruptible pictures of the God of glory; bearing the express likeness of the wise, the good, the holy Father of spirits; but more ignorant, more foolish, and more wicked, than they can possibly conceive. Show them that in pride, passion, and revenge, they are now like the devil. And that in foolish desires and grovelling appetites they are like the beasts of the field. Watch over them diligently in this respect, that whenever occasion offers you may "pride in its earliest motions find," and check the very first appearance of it.

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!"

8. But how few children do we find, even of six or eight years old, that understand anything of this! Indeed, how should they understand it, seeing they have none to teach them Are not their parents, father as well as mother, full as ignorant of the matter as themselves Whom do you find, even among religious people, that have the least conception of it Have not you seen the proof of it with your own eyes Have not you been present when a father or mother has said, "My child, do so or so" The child, without any ceremony, answered peremptorily, "I won't." And the parent quietly passes it by, without any further notice. And does he or she not see, that, by this cruel indulgence, they are training up their child, by flat rebellion against their parents, to rebellion against God Consequently they are training him up for the everlasting fire prepared for the devil and his angels! Did they duly consider this they would neither eat, nor drink, nor sleep, till they had taught him a better lesson, and made him thoroughly afraid of ever giving that diabolical answer again. 9. Let me reason this case a little farther with you parents that fear God. If you do fear God, how dare you suffer a child above a year old to say, "I will do" what you forbid, or, "I won't do" what you bid, and to go unpunished Why do not you stop him at once, that he may never dare to say so again Have you no bowels, no compassion for your child No regard for his salvation or destruction Would you suffer him to curse or swear in your presence, and take no notice of it Why, disobedience is as certain a way to damnation as cursing and swearing. Stop him, stop him at first, in the name of God. Do not "spare the rod, and spoil the child." If you have not the heart of a tiger, do not give up your child to his own will, that is, to the devil. Though it be pain to yourself, yet pluck your offspring out of the lion's teeth. Make them submit, that they may not perish. Break their will, that you may save their soul.

10. I cannot tell how to enforce this point sufficiently. To fix it upon your minds more strongly, permit me to add part of a letter on the subject, printed some years ago: "In order to form the minds of children, the first thing to be done is to conquer their will. To inform their understanding is a work of time, and must proceed by slow degrees; but the subjecting the will is a thing which must be done at once; and the sooner the better. For by our neglecting timely correction they contract a stubbornness which is hardly ever to be conquered, and never without using that severity which would be as painful to us as to the children. Therefore, I call those cruel parents who pass for kind and indulgent; who permit their children to contract habits which they know must be afterwards broken. "I insist upon conquering the wills of children betimes; because this is the only foundation for a religious education. When this is thoroughly done, then a child is capable of being governed by the reason of its parent, till its own understanding comes to maturity. "I cannot yet dismiss this subject. As self-will is the root of all sin and misery, so whatever cherishes this in children, ensures their after-wretchedness and irreligion; and whatever checks and mortifies it, promotes their future happiness and piety. This is still more evident if we consider that religion is nothing else but the doing the will of God, and not our own; and that self-will being the grand impediment to our temporal and eternal happiness, no indulgence of it can be trivial; no denial of it unprofitable. Heaven or hell depends on this alone. So that the parent who studies to subdue it in his children, works together with God in the saving of a soul. The parent who indulges it does the devil's work, makes religion impracticable, salvation unattainable; and does all that in him lies to damn his child, soul and body, for ever!

2. At least, do not teach them to disobey, by rewarding them for disobedience. Remember! you do this every time you give them anything because they cry for it. And herein they are apt scholars: If you reward them for crying, they will certainly cry again. So that there is no end, unless you make it a sacred rule, to give them nothing which they cry for. And the shortest way to do this is, never suffer them to cry aloud. Train them up to obedience in this one instance, and you will easily bring them to obey in others. Why should you not begin to-day Surely you see what is the most excellent way; best for your child, and best for your own soul. Why then do you disobey Because you are a coward; because you want resolution. And doubtless it requires no small resolution to begin and persist herein. It certainly requires no small patience, more than nature ever gave. But the grace of God is sufficient for you; you can do all things through Christ that strengtheneth you. This grace is sufficient to give you diligence, as well as resolution; otherwise laziness will be as great a hindrance as cowardice. For without much pains you cannot conquer: Nothing can be done with a slack hand; labour on; never tire, lay line upon line, till patience has its perfect work. 3. But there is another hindrance that is full as hard to be conquered as either laziness or cowardice. It is called fondness, and is usually mistaken for love: But, O, how widely different from it! It is real hate; and hate of the most mischievous kind, tending to destroy both body and soul in hell! O give not way to it any longer, no, not for a moment. Fight against it with your might! for the love of God; for the love of your children; for the love of your own soul!

6. Permit me now to apply myself to you, children; particularly you that are the children of religious parents. Indeed if you have no fear of God before your eyes,"I have no concern with you at present; but if you have, if you really fear God, and have a desire to please him, you desire to understand all his commandments, the fifth in particular. Did you ever understand it yet Do you now understand what is your duty to your father and mother Do you know, at least do you consider, that by the divine appointment their will is law to you Have you ever considered the extent of that obedience to your parents which God requires "Children, obey your parents in all things." No exception, but of things unlawful. Have you practised your duty in this extent Did you ever so much as intend it 7. Deal faithfully with your own souls. Is your conscience now clear in this matter Do you do nothing which you know to be contrary to the will either of your father or mother Do you never do anything (though ever so much inclined to it) which he or she forbids Do you abstain from everything which they dislike, as far as you can in conscience On the other hand, are you careful to do whatever a parent bids Do you study and contrive how to please them, to make their lives as easy and pleasant as you can Whoever you are that add this to your general care to please God in all things, blessed art thou of the Lord! "Thy days shall be long in the land which the Lord thy God giveth thee."

8. But as for you who are little concerned about this matter, who do not make it a point of conscience to obey your parents in all things, but sometimes obey them, as it happens, and sometimes not; who frequently do what they forbid or disapprove, and neglect what they bid you do; suppose you awake out of sleep, that you begin to feel yourself a sinner, and begin to cry to God for mercy, is it any wonder that you find no answer, while you are under the guilt of unrepented sin How can you expect mercy from God till you obey your parents But suppose you have, by an uncommon miracle of mercy, tasted of the pardoning love of God, can it be expected, although you hunger and thirst after righteousness, after the perfect love of God, that you should ever attain it, ever be satisfied therewith, while you live in outward sin, in the wilful transgression of a known law of God, in disobedience to your parents Is it not rather a wonder, that he has not withdrawn his Holy Spirit from you that he still continues to strive with you, though you continually grieve his Spirit O grieve him no more! By the grace of God, obey them in all things from this moment! As soon as you come home, as soon as you set foot within the door, begin an entirely new course! Look upon your father and mother with new eyes; see them as representing your Father which is in heaven: Endeavour, study, rejoice to please, to help, to obey them in all things: Behave not barely as their child, but as their servant for Christ's sake. O how will you then love one another! In a manner unknown before. God will bless you to them, and them to you: All around will feel that God is with you of a truth. Many shall see it and praise God; and the fruit of it will remain when both you and they are lodged in Abraham's bosom.

6. It may be of use yet again to consider, In what instances is it the duty of Christians to obey and submit themselves to those that watch over their souls Now the things which they enjoin must be either enjoined of God, or forbidden by him, or indifferent. In things forbidden of God we dare not obey them; for we are to obey God rather than man. In things enjoined of God we do not properly obey them, but our common Father. Therefore, if we are to obey them at all, it must be in things indifferent. The sum is, it is the duty of every private Christian to obey his spiritual Pastor, by either doing or leaving undone anything of an indifferent nature; anything that is in no way determined in the word of God. 7. But how little is this understood in the Protestant world! at least in England and Ireland! Who is there, even among those that are supposed to be good Christians, who dreams there is such a duty as this And yet there is not a more express command either in the Old or New Testament. No words can be more clear and plain; no command more direct and positive. Therefore, certainly none who receive the Scripture as the word of God, can live in the habitual breach of this and plead innocence. Such an instance of willful, or at least careless disobedience, must grieve the Holy Spirit of God. It cannot but hinder the grace of God from having its full effect upon the heart. It is not improbable that this very disobedience may be one cause of the deadness of many souls; one reason of their not receiving those blessings which they seek with some degree of sincerity. 8. It remains only to make a short application of what has now been delivered.

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.

10. Do you then take my advice (I ask in the presence of God and all the world) with regard to dress I published that advice above thirty years ago; I have repeated it a thousand times since. I have advised you not to be conformable to the world herein, to lay aside all needless ornaments, to avoid all needless expense, to be patterns of plainness to all that are round about you. Have you taken this advice Have you all, men and women, young and old, rich and poor, laid aside all those needless ornaments which I particularly objected to Are you all exemplarily plain in your apparel; as plain as Quakers (so called,) or Moravians If not, if you are still dressed like the generality of people of your own rank and fortune, you declare hereby to all the world that you will not obey them that are over you in the Lord. You declare, in open defiance of God and man, that you will not submit yourselves to them. Many of you carry your sins on your forehead, openly and in the face of the sun. You harden your hearts against instruction and against conviction. You harden one another; especially those of you that were once convinced, and have now stifled your convictions. You encourage one another to stop your ears against the truth, and shut your eyes against the light, lest haply you should see that you are fighting against God and against your own souls. If I were now called to give an account of you, it would be "with groans, and not with joy." And sure that would be "unprofitable for you:" The loss would fall upon your own head.

11. I speak all this on supposition, (though that is a supposition not to be made,) that the Bible was silent on this head; that the Scriptures said nothing concerning dress, and left it to everyone's own discretion. But if all other texts were silent, this is enough: "Submit yourselves to them that are over you in the Lord." I bind this upon your consciences, in the sight of God. Were it only in obedience to this direction, you cannot be clear before God unless you throw aside all needless ornaments, in utter defiance of that tyrant of fools, fashion; unless you seek only to be adorned with good works, as men and women professing godliness. 12. Perhaps you will say, "This is only a little thing: it is a mere trifle." I answer, If it be, you are the more inexcusable before God and man. What! will you disobey a plain commandment of God for a mere trifle God forbid! Is it a trifle to sin against God, to set his authority at nought Is this a little thing Nay, remember, there can be no little sin, till we can find a little God! Meantime be assured of one thing: The more conscientiously you obey your spiritual guides, the more powerfully will God apply the word which they speak in his name to your heart! The more plentifully will he water what is spoken with the dew of his blessing; and the more proofs will you have, it is not only they that speak, but the Spirit of your Father who speaketh in them.

The Reward of the Righteous "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matt. 25:34. 1. Reason alone will convince every fair inquirer, that God "is a rewarder of them that diligently seek him." This alone teaches him to say, "Doubtless there is a reward for the righteous;" "there is a God that judgeth the earth." But how little information do we receive from unassisted reason touching the particulars contained in this general truth! As eye hath not seen, or ear heard, so neither could it naturally enter into our hearts to conceive the circumstances of that awful day wherein God will judge the world. No information of this kind could be given but from the great Judge himself. And what an amazing instance of condescension it is, that the Creator, the Governor, the Lord, the Judge of all, should deign to give us so clear and particular an account of that solemn transaction! If the learned Heathen acknowledged the sublimity of that account which Moses gives of the creation, what would he have said, if he had heard this account of the Son of Man coming in his glory Here, indeed, is no laboured pomp of words, no ornaments of language. This would not have suited either the Speaker or the occasion. But what inexpressible dignity of thought! See him "coming in the clouds of heaven; and all the angels with him!" See him "sitting on the throne of his glory, and all the nations gathered before him!" And shall he separate them, placing the good on his right hand, and the wicked on his left "Then shall the King say:" With what admirable propriety is the expression varied! "The Son of Man" comes down to judge the children of men. "The King" distributes rewards and punishments to his obedient or rebellious subjects: "Then shall the King say to them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

2. "Prepared for you from the foundation of the world:" But does this agree with the common supposition that God created man merely to supply the vacant thrones of the rebel angels Does it not rather seem to imply, that he would have created man, though the angels had never fallen inasmuch as he then prepared the kingdom for his human children, when he laid the foundation of the earth. 3. "Inherit the kingdom;" as being "heirs of God, and joint heirs" with his beloved Son. It is your right; seeing I have purchased eternal redemption for all them that obey me: And ye did obey me in the days of your flesh. Ye "believed in the Father, and also in me." Ye loved the Lord your God; and that love constrained you to love all mankind. Ye continued in the faith that wrought by love. Ye showed your faith by your works. "For I was hungry, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and in prison, and ye came unto me." 4. But in what sense are we to understand the words that follow "Lord, when saw we thee hungry, and gave thee meat or thirsty, and gave thee drink" They cannot be literally understood; they cannot answer in these very words; because it is not possible they should be ignorant that God had really wrought by them. Is it not then manifest, that these words are to be taken in a figurative sense And can they imply any more, than that all which they have done will appear as nothing to them; will, as it were, vanish away, in view of what God their Saviour had done and suffered for them

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

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

2. Next to cruelty, malice, and similar tempers, with the words and actions that naturally spring therefrom, nothing is more disgusting, not only to persons of sense and religion, but even to the generality of men, than pride, haughtiness of spirit, and its genuine fruit, an assuming, arrogant, overbearing behaviour. Even uncommon learning, joined with shining talents, will not make amends for this; but a man of eminent endowments, if he be eminently haughty, will be despised by many, and disliked by all. Of this the famous Master of Trinity College in Cambridge, was a remarkable instance. How few persons of his time had a stronger understanding, or deeper learning, than Dr. Bentley! And yet how few were less beloved! unless one who was little, if at all, inferior to him in sense or learning, and equally distant from humility, the author of "The Divine Legation of Moses." Whoever, therefore, desires to please his neighbour for his good, must take care of splitting upon this rock. Otherwise the same pride which impels him to seek the esteem of his neighbour, will infallibly hinder his attaining it. 3. Almost as disgustful to the generality of men as haughtiness itself, is a passionate temper and behaviour. Men of a tender disposition are afraid even to converse with persons of this spirit. And others are not fond of their acquaintance; as frequently (perhaps when they expected nothing less) meeting with shocks, which if they bear for the present, yet they do not willingly put themselves in the way of meeting with again. Hence passionate men have seldom many friends; at least, not for any length of time. Crowds, indeed, may attend them for a season, especially when it may promote their interest. But they are usually disgusted one after another, and fall off like leaves in autumn. If therefore you desire lastingly to please your neighbour for his good, by all possible means avoid violent passion.

1. First. Let love not visit you as a transient guest, but be the constant ruling temper of your soul. See that your heart be filled at all times and on all occasions with real, undissembled benevolence; not to those only that love you, but to every soul of man. Let it pant in your heart; let it sparkle in your eyes, let it shine on all your actions. Whenever you open your lips, let it be with love; and let there be in your tongue the law of kindness. Your word will then distill as the rain, and as the dew upon the tender herb. Be not straitened or limited in your affection, but let it embrace every child of man. Everyone that is born of a woman has a claim to your good-will. You owe this, not to some, but to all. And let all men know that you desire both their temporal and eternal happiness, as sincerely as you do your own. 2. Secondly. If you would please your neighbour for his good, study to be lowly in heart. Be little and vile in your own eyes, in honour preferring others before yourself. Be deeply sensible of your own weaknesses, follies, and imperfections; as well as of the sin remaining in your heart, and cleaving to all your words and actions. And let this spirit appear in all you speak or do: "Be clothed with humility." Reject with horror that favourite maxim of the old heathen, sprung from the bottomless pit, Tanti eris aliis, quanti tibi fueris: "The more you value yourself, the more others will value you." Not so. On the contrary, both God and man "resist the proud:" And, as "God giveth grace to the humble," so humility, not pride, recommends us to the esteem and favour of men, especially those that fear God.

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.

1. I say constantly receiving; for as to the phrase of frequent communion, it is absurd to the last degree. If it means anything less than constant, it means more than can be proved to be the duty of any man. For if we are not obliged to communicate constantly, by what argument can it be proved that we are obliged to communicate frequently yea, more than once a year, or once in seven years, or once before we die Every argument brought for this, either proves that we ought to do it constantly, or proves nothing at all. Therefore, that indeterminate, unmeaning way of speaking ought to be laid aside by all men of understanding. 2. In order to prove that it is our duty to communicate constantly, we may observe that the holy communion is to be considered either, (1.), as a command of God, or, (2.) As a mercy to man. First. As a command of God. God our Mediator and Governor, from whom we have received our life and all things, on whose will it depends whether we shall be perfectly happy or perfectly miserable from this moment to eternity, declares to us that all who obey his commands shall be eternally happy; all who not, shall be eternally miserable. Now, one of these commands is, "Do this in remembrance of me." I ask then, Why do you not do this, when you can do it if you will When you have an opportunity before you, why do not you obey the command of God 3. Perhaps you will say, "God does not command me to do this as often as I can:" That is, the words "as often as you can," are not added in this particular place. What then Are we not to obey every command of God as often as we can Are not all the promises of God made to those, and those only, who "give all diligence;" that is, to those who do all they can to obey his commandments Our power is the one rule of our duty. Whatever we can do, that we ought. With respect either to this or any other command, he that, when he may obey it if he will, does not, will have no place in the kingdom of heaven.

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

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

8. But suppose this were no mercy to us; (to suppose which is indeed giving God the lie; saying, that is not good for man which he purposely ordered for his good;) still I ask, Why do not you obey God's command He says, "Do this." Why do you not You answer, "I am unworthy to do it." What! Unworthy to obey God Unworthy to do what God bids you do Unworthy to obey God's command What do you mean by this that those who are unworthy to obey God ought not to obey him Who told you so If he were even "an angel from heaven, let him be accursed." If you think God himself has told you so by St. Paul, let us hear his words. They are these: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself." Why, this is quite another thing. Here is not a word said of being unworthy to eat and drink. Indeed he does speak of eating and drinking unworthily; but that is quite a different thing; so he has told us himself. In this very chapter we are told that by eating and drinking unworthily is meant, taking the holy sacrament in such a rude and disorderly way, that one was "hungry and another drunken." But what is that to you Is there any danger of your doing so, of your eating and drinking thus unworthily However unworthy you are to communicate, there is no fear of your communicating thus. Therefore, whatever the punishment is, of doing it thus unworthily, it does not concern you. You have no more reason from this text to disobey God, than if there was no such text in the Bible. If you speak of "eating and drinking unworthily" in the sense St. Paul uses the words, you may as well say, "I dare not communicate, for fear the church should fall," as "for fear I should eat and drink unworthily."

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

17. Reverence for the sacrament may be of two sorts: Either such as is owing purely to the newness of the thing, such as men naturally have for anything they are not used to; or such as is owing to our faith, or to the love or fear of God. Now, the former of these is not properly a religious reverence, but purely natural. And this sort of reverence for the Lord's Supper, the constantly receiving of it must lessen. But it will not lessen the true religious reverence, but rather confirm and increase it. 18. A Fourth objection is, "I have communicated constantly so long, but I have not found the benefit I expected." This has been the case with many well-meaning persons, and therefore deserves to be particularly considered. And consider this: First, whatever God commands us to do, we are to do because he commands, whether we feel any benefit thereby or no. Now, God commands, "Do this in remembrance of me." This, therefore, we are to do because he commands, whether we find present benefit thereby or not. But undoubtedly we shall find benefit sooner or later, though perhaps insensibly. We shall be insensibly strengthened, made more fit for the service of God, and more constant in it. At least, we are kept from falling back, and preserved from many sins and temptations: And surely this should be enough to make us receive this food as often as we can; though we do not presently feel the happy effects of it, as some have done, and we ourselves may when God sees best. 19. But suppose a man has often been at the sacrament, and yet received no benefit. Was it not his own fault Either he was not rightly prepared, willing to obey all the commands and to receive all the promises of God, or he did not receive it aright, trusting in God. Only see that you are duly prepared for it, and the oftener you come to the Lord's table, the greater benefit you will find there.

12. We need not extend our inquiry beyond the period when life and immortality were brought to light by the gospel. And it is allowed, that the days immediately succeeding the pouring out of the Holy Ghost on the day of Pentecost were better even in this respect, even with regard to religion, than any which have succeeded them. But setting aside this short age of golden days, I must repeat the question, Which of the former days were better than the present, in every known part of the habitable world 13. Was the former part of this century better, either in these islands or any part of the continent I know no reason at all to affirm this. I believe every part of Europe was full as void of religion in the reign of Queen Anne as it is at this day. It is true, luxury increases to a high degree in every part of Europe: And so does the scandal of England, profaneness, in every part of the kingdom. But it is also true, that the most infernal of all vices, cruelty, does as swiftly decrease. And such instances of it as, in times past, continually occurred, are now very seldom heard of. Even in war, that savage barbarity which was everywhere practised has been discontinued for many years.

20. If it be said, "Why, this is the fruit of the general infidelity, the Deism which has overspread all Europe," I answer, Whatever be the cause, we have reason greatly to rejoice in the effect: And if the all-wise God has brought so great and universal a good out of this dreadful evil, so much the more should we magnify his astonishing power, wisdom, and goodness herein. Indeed, so far as we can judge, this was the most direct way whereby nominal Christians could be prepared, first, for tolerating, and afterwards, for receiving, real+ Christianity. While the governors were themselves unacquainted with it, nothing but this could induce them to suffer it. O the depth both of the wisdom and knowledge of God; causing a total disregard for all religion, to pave the way for the revival of the only religion which was worthy of God! I am not assured whether this be the case or no in France and Germany; but it is so beyond all contradiction in North-America: The total indifference of the government there, whether there be any religion or none, leaves room for the propagation of true, scriptural religion, without the least let or hindrance. 21. But above all this, while luxury and profaneness have been increasing on the one hand, on the other benevolence and compassion toward all the forms of human woe have increased in a manner not known before, from the earliest ages of the world. In proof of this we see more hospitals, infirmaries, and other places of public charity have been erected, at least in and near London, within this century, than in five hundred years before. And suppose this has been owing in part to vanity, desire of praise; yet have we cause to bless God, that so much good has sprung even from this imperfect motive.

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"

5. Whether the bounds of the creation do or do not extend beyond the region of the fixed stars, who can tell Only the morning-stars, who sang together when the foundations thereof were laid. But it is finite, that the bounds of it are fixed, we have no reason to doubt. We cannot doubt, but when the Son of God had finished all the work which he created and made, he said, These be thy bounds, This be thy just circumference, O world! But what is man to this 6. We may take one step, and only one step, farther still: What is the space of the whole creation, what is all finite space that is, or can be conceived, in comparison of infinite What is it but a point, a cipher, compared to that which is filled by him that is All in all Think of this, and then ask, "What is man" 7. What is man, that the great God who filleth heaven and earth, "the high and lofty One that inhabiteth eternity," should stoop so inconceivably low as to "be mindful of him" Would not reason suggest to us, that so diminutive a creature would be overlooked by him in immensity of his works Especially when we consider, II. Secondly, What is man, with regard to his duration 1. The days of man, since the last reduction of human life, which seems to have taken place in the time of Moses, (and not improbably was revealed to the man of God at the time that he made this declaration,) "are threescore years and ten." This is the general standard which God hath now appointed. "And if men be so strong," perhaps one in a hundred, "that they come to fourscore years, yet then is their strength but labour and sorrow: So soon passeth it away, and we are gone!"

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

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.

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

7. That no shadow of fear might remain, no possibility of doubting; to show what manner of regard the great eternal God bears to little, short-lived man, but especially to his immortal part; God gave his Son, "his only Son, to the end that whosoever believeth in him should not perish, but have everlasting life." See how God loved the world! The Son of God, that was "God of God, Light of Light, very God of very God," in glory equal with the Father, in majesty co-eternal, "emptied himself, took upon him the form of a servant; and, being found in fashion as a man, was obedient unto death, even the death of the cross." And all this he suffered not for himself, but "for us men and for our salvation." "He bore" all "our sins in his own body upon the tree," that "by his stripes we" might be "healed." After this demonstration of his love, is it possible to doubt any longer of God's tender regard for man; even though he was "dead in trespasses and sins" Even when he saw us in our sins and in our blood, he said unto us. "Live!" Let us then fear no more! Let us doubt no more! "He that spared not his own Son, but delivered him up for us all, shall he not with freely give us all things" 8. "Nay," says the philosopher, "if God so loved the world, did he not love a thousand other worlds, as well as he did this It is now allowed that there are thousands, if not millions, of worlds, besides this in which we live. And can any reasonable man believe that the Creator of all these, many of which are probably as large, yea, far larger than ours, would show such astonishingly greater regard to one than to all the rest" I answer, Suppose there were millions of worlds, yet God may see, in the abyss of his infinite wisdom, reasons that do not appear to us, why he saw good to show this mercy to ours, in preference to thousands or millions of other worlds.

12. But, you will say, "Suppose this argument fails, we may infer the same conclusion, the plurality of worlds, from the unbounded wisdom, and power, and goodness of the Creator. It was full as easy to him to create thousands or millions of worlds as one. Can any one then believe that he would exert all his power and wisdom in creating a single world What proportion is there between this speck of creation, and the Great God that filleth the heaven and earth, while "We know, the power of his almighty hand Could form another world from every sand" 13. To this boasted proof, this argumentum palmarium of the learned infidels, I answer, Do you expect to find any proportion between finite and infinite Suppose God had created a thousand more worlds than there are grains of sand in the universe; what proportion would all these together beat to the infinite Creator Still, in comparison of Him, they would be, not a thousand times, but infinitely, less than a mite compared to the universe. Have done, then, with this childish prattle about the proportion of creatures to their Creator; and leave it to the all-wise God to create what and when he pleases. For who, besides himself, "hath known the mind of the Lord or who hath been his counselor" 14. Suffice it then for us to know this plain and comfortable truth, that the almighty Creator hath shown that regard to this poor little creature of a day, which he hath not shown even to the inhabitants of heaven "who kept not their first estate." He hath given us his Son, his only Son, both to live and to die for us! O let us live unto him, that we may die unto him, and live with him ever!

4. For more than twenty years this never entered into the thought of those that were called Methodists. But as more and more who had been brought up Dissenters joined with them, the brought in more and more prejudice against the Church. In process of time, various circumstances concurred to increase and confirm it. Many had forgotten that we were all at our first setting out determined members of the Established Church. Yea, it as one of our original rules, that every member of our Society should attend the church and sacrament, unless he had been bred among Christians of any other denomination. 5. In order, therefore, to prevent others from being puzzled and perplexed, as so many have been already, it is necessary, in the highest degree, to consider this matter thoroughly; calmly to inquire, whether God ever did bless the ministry of ungodly men, and whether he does so at this hour. Here is a plain matter of fact: If God never did bless it, we ought to separate from the Church; at least where we have reason to believe that the minister is an unholy man: If he ever did bless it, and does so still, then we ought to continue therein. 6. Nineteen years ago, we considered this question in our public Conference at Leeds, Whether the Methodists ought to separate from the Church; and after a long and candid inquiry, it was determined, nemine contradicente, that it was not expedient for them to separate. The reasons were set down at large, and they stand equally good at this day.

10. And have we any proof that the Priests who succeeded them were more holy than them, than Hophni and Phinehas; not only till God permitted ten of the tribes to be separated from their brethren, and from the worship he had appointed; but even till Judah, as well as Israel, for the wickedness of the priests, as well as the people, were carried into captivity 11. What manner of men they were about the time of the Babylonish captivity, we learn from various passages in the prophecy of Jeremiah: From which it manifestly appears, that people and priests wallowed in all manner of vices. And how little they were amended, after they were brought back into their own land, we may gather from those terrible words in the prophecy of Malachi: "And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my Name, saith the Lord of Hosts, I will send even a curse upon you, and I will curse your blessings: Yea, I have cursed them already, because ye would not lay it to heart. Behold, I will curse your seed, and I will spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it." (Mal. 2:1-3.) 12. Such were the priests of God in their several generations, till he brought the great High Priest into the world! And what manner of men were they during the time that he ministered upon earth A large and particular account of their character we have in the twenty-third chapter of St. Matthew; Matt. 23 and a worse character it would be difficult to find in all the oracles of God. But may it not be said, "Our Lord does not there direct his discourse to the priests, but to the Scribes and Pharisees" He does; but this is the same thing. For the scribes were what we now term Divines, the public teachers of the people. And many, if not most, of the Priests, especially all the strictest sort of them, were Pharisees; so that in giving the character of the Scribes and Pharisees he gives that of the Priests also.

18. In the meantime, I gladly allow that this charge does not concern the whole body of the Clergy. Undoubtedly there are many Clergymen in these kingdoms, that are not only free from outward sin, but men of eminent learning; and, what is infinitely more, deeply acquainted with God. But still I am constrained to confess, that the far greater part of those Ministers I have conversed with for above half a century, have not been holy men, not devoted to God, not deeply acquainted either with God or themselves. It could not be said that they set their "affections on things above, not on things of the earth;" or that their desire, and the business of their lives, was, to save their own souls and those that heard them. 19. I have taken this unpleasing view of a melancholy scene, of the character of those who have been appointed of God to be shepherds of souls for so many ages, in order to determine this question: "Ought the children of God to refrain from his ordinances because they that administer them are unholy men" a question with which many serious persons have been exceedingly perplexed. "Ought we not," say they, "to refrain from the ministrations of ungodly men For is it possible that we should receive any good from the hands of those that know not God Can we suppose, that the grace of God was ever conveyed to men by the servants of the devil"

23. But how shall we reconcile this with the direction given by St. Paul to the Corinthians "If any that is called a brother be a fornicator, or covetous, or an idolater, or a railer, with such an one, no not to eat." (1 Cor. 5:11.) How is it reconcilable with that direction in his Second Epistle, (2 Cor. 6:17,) "Come out from the midst of them, and be ye separate, saith the Lord, and touch not the unclean thing" I answer, The former passage has no relation at all to the present question. It does not concern Ministers, good or bad. The plain meaning of it is, Have no intimacy with any that is called a Christian, and lives in any open sin; a weighty exhortation, which should be much attended to by all the children of God. As little does the other passage refer to Ministers or teachers of any kind. In this the Apostle is exhorting the children of God to break off all intercourse with the children of the devil. The words literally are, "Go out from the midst of them, and be ye separate, and touch not the unclean thing;" intimating that they could not continue united with them, without being more or less partakers of their sins. We may therefore boldly affirm, that neither St. Paul, nor any other of the inspired writers, ever advised holy men to separate from the Church wherein they were, because the Ministers were unholy.

24. Nevertheless, it is true, that many pious Christians, as was observed before, did separate themselves from the Church, some even in the second, and many more in the third, century. Some of these retired into the desert, and lived altogether alone; others built themselves houses, afterwards termed convents, and only secluded themselves from the rest of the world. But what was the fruit of this separation The same that might easily be foreseen. It increased and confirmed, in an astonishing degree, the total corruption of the Church. The salt which was thus heaped up in a corner had effectually lost its savour. The light which was put under a bushel no longer shone before men. In consequence of this, ungodliness and unrighteousness reigned without control. The world, being given up into the hands of the devil, wrought all his works with greediness; and gross darkness, joined with all manner of wickedness, covered the whole earth. 25. "But if all this wickedness was not a sufficient reason for separating from a corrupt church, why did Calvin and Luther, with their followers, separate from the Church of Rome" I answer, They did not properly separate from it; but were violently thrust out of it. They were not suffered to continue therein, upon any other terms than subscribing to all the errors of that Church, and joining in all their superstition and idolatry. Therefore this separation lay at their door. With us it was not a matter of choice, but of necessity: And if such necessity was now laid upon us, we ought to separate from any Church under heaven. 26. There were not the same reasons why various bodies of men should afterwards separate from the Church of England. No sinful terms of communion were imposed upon them; neither are at this day. Most of them separated, either because of some opinions, or some modes of worship, which they did not approve of. Few of them assigned the unholiness either of the Clergy or laity as the cause of their separation. And if any did so, it did not appear that they themselves were a jot better than those they separated from.

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.

I. 1. And, First, I am to show the nature of conscience. This a very pious man in the last century (in his sermon on Universal Conscientiousness) describes in the following manner: "This word, which literally signifies, knowing with another, excellently sets forth the scriptural motion of it. So Job: (16:19:) 'My witness is in heaven.' And so the Apostle: (Rom. 9:1:) 'I say the truth; my conscience also bearing me witness in the Holy Ghost.' In both place it is as if he had said, 'God witnesseth with my conscience. Conscience is placed in the middle, under God, and above man. It is a kind of silent reasoning of the mind, whereby those things which are judged to be right are approved of with pleasure; but those which are judged evil are disapproved of with uneasiness.'" This is a tribunal in the breast of men, to accuse sinners, and excuse them that do well. 2. To view it in a somewhat different light: Conscience, as well as the Latin word from which it is taken, and the Greek word, suneidhsevs, necessarily imply, the knowledge of two or more things together: Suppose the knowledge of our words and actions, and at the same time of their goodness or badness; if it be not rather the faculty whereby we know at once our actions and the quality of them. 3. Conscience, then, is that faculty whereby we are at once conscience of our own thoughts, words, and actions; and of their merit or demerit, of their being good or bad; and, consequently, deserving either praise or censure. And some pleasure generally attends the former sentence; some uneasiness the latter: But this varies exceedingly, according to education and a thousand other circumstances.

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.

8. Professor Hutcheson, late of Glasgow, places conscience in a different light. In his Essay on the Passions," he observes, that we have several senses, or natural avenues of pleasure and pain, besides the five external senses. One of these he terms the public sense; whereby we are naturally pained at the misery of a fellow-creature, and pleased at his deliverance from it. And every man, says he, has a moral sense; whereby he approves of benevolence and disapproves of cruelty. Yea, he is uneasy when he himself has done a cruel action, and pleased when he has done a generous one. 9. All this is, in some sense, undoubtedly true. But it is not true, that either the public or the moral sense (both of which are included in the term conscience) is now natural to man. Whatever may have been the case at first, while man was in a state of innocence, both the one and the other is now a branch of that supernatural gift of God which we usually style, preventing grace. But the Professor does not at all agree with this. He sets God wholly out of the question. God has nothing to do with his scheme of virtue, from the beginning to the end. So that, to say the truth, his scheme of virtue is Atheism all over. This is refinement indeed! Many have excluded God out of the World: He excludes him even out of religion! 10. But do we not mistake him Do we take his meaning right That it may be plain enough, that no man may mistake him, he proposes this question: "What, if a man in doing a virtuous, that is, a generous action, in helping a fellow-creature, has an eye to God, either as commanding, of as promising to reward it Then," says he, "so far as he has an eye to God, the virtue of the action is lost. Whatever actions spring from an eye to the recompense of reward have no virtue, no moral goodness, in them." Alas! was this man called a Christian How unjustly was he slandered with that assertion! Even Dr. Taylor, though he does not allow Christ to be God, yet does not scruple to term him, "A person of consummate virtue." But the Professor cannot allow him any virtue at all!

11. But to return. What is conscience, in the Christian sense It is that faculty of the soul which, by the assistance of the grace of God, sees at one and the same time, (1.) Our own tempers and lives, the real nature and quality of or thoughts, words, and actions; (2.) The rule whereby we are to be directed; and, (3.) The agreement or disagreement therewith. To express this a little more largely: Conscience implies, First, the faculty a man has of knowing himself; of discerning, both in general and in particular, his own tempers, thoughts, words, and actions. But this it is not possible for him to do, without the assistance of the Spirit of God. Otherwise, self-love, and , indeed, every other irregular passion, would disguise and wholly conceal him from himself. It implies, Secondly, a knowledge of the rule whereby he is to be directed in every particular; which is no other than the written word of God. Conscience implies, Thirdly, a knowledge that all his thoughts, and words, and actions are conformable to that rule. In all the offices of conscience, the "unction of the Holy One" is indispensably needful. Without this, neither could we clearly discern our lives or tempers; nor could we judge of the rule whereby we are to walk, or of our conformity of disconformity to it. 12. This is properly the account of a good conscience; which may be in other terms expressed thus: A divine consciousness of walking in all things according to the written word of God. It seems, indeed, that there can be no conscience which has not a regard to God. If you say, "Yes, there certainly may be a consciousness of having done right or wrong, without any reference to him;" I answer, This I cannot grant: I doubt whether the very words, right and wrong, according to the Christian system, do not imply, in the very idea of them, agreement and disagreement to the will and word of God. If so, there is no such thing as conscience in a Christian, if we leave God out of the question.

13. In order to the very existence of a good conscience, as well as to the continuance of it, the continued influence of the Spirit of God is absolutely needful. Accordingly, the Apostle John declares to the believers of all ages, "Ye have an unction from the Holy One, and ye know all things:" All things that are needful to your having a "conscience void of offence toward God and toward man." So he adds, "Ye have no need that any one should teach you," otherwise "than as that anointing teacheth you." That anointing clearly teacheth us those three things, First, the true meaning of God's word; Secondly, our actions, to remembrance; and, Thirdly, the agreement of all with the commandments of God. 14. Proceed we now to consider, in the Second place, the several sorts of conscience. A good conscience has been spoken of already. This ST. Paul expresses various ways. In one place he simply terms it, a "good conscience toward God;" in another, "a conscience void of offence toward God and toward man." But he speaks still more largely in the text: "Our rejoicing is this, the testimony of our conscience, that in simplicity," with a single eye, "and godly sincerity, we have had our conversation in the world." Meantime he observes, that this was done, "not by fleshly wisdom," commonly called prudence, (this never did, nor ever can produce such an effect,) "but by the grace of God;" which alone is sufficient to work this in any child of man. 15. Nearly allied to this (if it be not the same placed in another view, or a particular branch of it) is a tender conscience. One of a tender conscience is exact in observing any deviation from the word of God, whether in though, or word, or work; and immediately feels remorse and self-condemnation for it. And the constant cry of his soul is, O that my tender soul may fly The first abhorr'd approach of ill, Quick as the apple of an eye The slightest touch of sin to feel!

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

2. "Consider yourself as living under God's eye: Live as in the sensible presence of the jealous God. Remember, all things are naked and open before him! You cannot deceive him; for he is infinite wisdom: You cannot fly from him; for he is every where: You cannot bribe him; for he is righteousness itself! Speak as knowing God hears you: Walk as knowing God besets you on every side. The Lord is with you while you are with him; that is, you shall enjoy his favourable presence while you live in his awful presence. 3. "Be serious and frequent in the examination of your heart and life. There are some duties like those parts of the body, the want of which may be supplied by other parts; but the want of these nothing can supply. Every evening review you carriage through the day; what you have done or thought that was unbecoming you character; whether you heart has been instant upon religion, and indifferent to the world. Have a special care of two portion of time; namely, morning and evening; the morning to forethink what you have to do, and the evening to examine whether you have done what you ought. 4. "Let every action have reference to your whole life, and not to a part only. Let all your subordinate ends be suitable to the great end of your living. 'Exercise yourself unto godliness.' Be as diligent in religion, as thou wouldest have thy children that go to school be in learning. Let they whole life be a preparation for heaven, like the preparation of wrestlers for the combat. 5. "Do not venture on sin because Christ hath purchased a pardon; that is a most horrible abuse of Christ. For this very reason there was no sacrifice under the law for any wilful sin; lest people should think they know the price of sins, as those do who deal in Popish indulgences. 6. "Be nothing in your own eyes: For what is it, alas! that we have to be proud of Our very conception was sinful, our birth painful, our life toilsome, our death we know not what! But all this is nothing to the state of our soul. If we know this, what excuse have we for pride

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

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

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

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

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

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

13. It is easy to observe, that all the sort of faith which we can conceive are reducible to one or other of the preceding. But let us covet the best gifts, and follow the most excellent way. There is no reason why you should be satisfied with the faith of a Materialist, a Heathen, or a Deist; nor, indeed, with that of a servant. I do not know that God requires it at your hands. Indeed, if you have received this, you ought not to cast it away; you ought not in anywise to undervalue it but to be truly thankful for it. Yet, in the mean time, beware how you rest here: Press on till you receive the Spirit of adoption: Rest not, till that Spirit clearly witnesses with your spirit, that you are a child of God. II. I proceed, in the Second place, to draw a few inferences from the preceding observations. 1. And I would, First, infer, in how dreadful a state, if there be a God, is a Materialist one who denies not only the "Lord that bought him," but also the Lord that made him. "Without faith it is impossible to please God." But it is impossible he should have any faith at all; any conviction of any invisible world; for he believes there is no such thing; any conviction the being of a God; for a material God is no God at all. For you cannot possibly suppose the sun or skies to be God, any more than you can suppose a God of wood or stone. And, farther, whosoever believes all things to be mere matter must, of course, believe that all things are governed by dire necessity necessity that is as inexorable as the winds; as ruthless as the rocks as merciless as the waves that dash upon them, or the poor shipwrecked mariners! Who then shall help thee, thou poor desolate wretch, when thou art most in need of help Winds, and seas, and rocks, and storms! Such are the best helpers which the Materialists can hope for!

2. Almost equally desolate is the case of the poor Deist, how learned, yea, how moral, soever he be. For you, likewise, though you may not advert it, are really "without God in the world." See your religion, the "Religion of nature, delineated" by ingenious Mr. Wollaston; whom I remember to have seen when I was at school, attending the public service at the Charter-house chapel. Does he found his religion upon God Nothing less. He founds it upon truth, abstract truth. But does he not by that expression mean God No; he sets him out of the question, and builds a beautiful castle in the air, without being beholden either to Him or his word. See your smooth-tongued orator of Glasgow, one of the most pleasing writers of the age! Has he any more to do with God, on his system, than Mr. Wollaston. Does he deduce his "Idea of Virtue' from him, as the Father of Lights, the Source of all good Just the contrary. He not only plans his whole theory without taking the least notice of God, but toward the close of it proposes that question, "Does the having an eye to God in an action enhance the virtue of it' He answers, "No; it is so far from this, that if in doing a virtuous, that is, a benevolent, action, a man mingles a desire to please God, the more there is of this desire, the less virtue there is in that action" Never before did I meet with either Jew, Turk, or Heathen who so flatly renounced God as this Christian Professor! 3. But with Heathens, Mahometans, and Jews we have at present nothing to do; only we may wish that their lives did not shame many of us that are called Christians. We have not much more to do with the members of the Church of Rome. But we cannot doubt, that many of them, like the excellent Archbishop of Cambray, still retain (notwithstanding many mistakes) that faith that worketh by love. And how many of the Protestants enjoy this, whether members of the Church of England, or of other congregations We have reason to believe a considerable number, both of one and the other, (and, blessed be God, an increasing number,) in every part of the land.

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!"

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

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

1. Let us consider this matter from the very beginning. Two young Clergymen, not very remarkable any way, of middle age, having a tolerable measure of health, though rather weak than strong, began, about fifty years ago, to call sinners to repentance. This they did, for a time, in many of the churches in and about London. But two difficulties arose: First. The churches were so crowded, that many of the parishioners could not get in. Secondly. They preached new doctrines, that we are saved by faith, and that "without holiness no man could see the Lord." For one or other of these reasons, they were not long suffered to preach in the churches. They then preached in Moorfields, Kennington-Common, and in many other public places. The fruit of their preaching quickly appeared. Many sinners were changed both in heart and life. But it seemed this could not continue long; for every one clearly saw, these Preachers would quickly wear themselves out; and no Clergyman dared to assist them. But soon one and another, though not ordained, offered to assist them. God gave a signal blessing to their word. Many sinners were thoroughly convinced of sin, and many truly converted to God. Their assistants increased, both in number, and in the success of their labours. Some of them were learned: some unlearned. Most of them were young; a few middle-aged: Some of them were weak; some, on the contrary, of remarkably strong understanding. But it pleased God to own them all; so that more and more brands were plucked out of the burning. 2. It may be observed, that these Clergymen, all this time, had no plan at all. They only went hither and thither, wherever they had a prospect of saving souls from death. But when more and more asked, "What must I do to be saved" they were desired to meet all together. Twelve came the first Thursday night; forty the next; soon after, a hundred. And they continued to increase, till, three or four and twenty years ago, the London Society amounted to about 2,800.

IV. 1. But was it possible, that all these things should be done without a flood of opposition The prince of this world was not dead, nor asleep: and would he not fight, that his kingdom might not be delivered up If the word of the Apostle be found true, in all ages and nations, "All they that will live godly in Christ Jesus shall suffer persecution;" if this be true, with regard to every individual Christian, how much more with regard to bodies of men visibly united together with the avowed design to overthrow his kingdom! And what could withstand the persecution he would not fail to stir up against a poor, defenceless, despised people, without any visible help, without money, without power, without friends 2. In truth, the god of this world was not asleep. Neither was he idle. He did fight, and that with all his power, that his kingdom might not be delivered up. He "brought forth all his hosts to war." First. He stirred up the beasts of the people. They roared like lions; they encompassed the little and defenceless on every side. And the storm rose higher and higher, till deliverance came in a way that none expected. God stirred up the heart of our late gracious Sovereign to give such orders to his Magistrates as, being put in execution, effectually quelled the madness of the people. It was about the same time that a great man applied personally to His Majesty, begging that he would please to "take a course to stop these run-about Preachers." His Majesty, looking sternly upon him, answered without ceremony, like a King, "I tell you, while I sit on the throne, no man shall be persecuted for conscience' sake." 3. But in defiance of this, several who bore His Majesty's commission have persecuted them from time to time; and that under colour of law; availing themselves of what is called the Conventicle Act: One in particular, in Kent, who, some years since, took upon him to fine one of the Preachers and several of his hearers. But they thought it their duty to appeal to His Majesty's Court of King's Bench. The cause was given for the plaintiffs; who have ever since been permitted to worship God according to their own conscience.

2. But, instead of this, it brought forth wild grapes, fruit of a quite contrary nature. It brought forth error in ten thousand shapes, turning many of the simple out of the way. It brought forth enthusiasm, imaginary inspiration, ascribing to the all-wise God all the wild, absurd, self-inconsistent dreams of a heated imagination. It brought forth pride, robbing the Giver of every good gift of the honour due to his name. It brought forth prejudice, evil surmising, censoriousness, judging, and condemning one another; all totally subversive of that brotherly love which is the very badge of the Christian profession; without which whosoever liveth is counted dead before God. It brought forth anger, hatred, malice, revenge, and every evil word and work; all direful fruits, not of the Holy Spirit, but of the bottomless pit! 3. It brought forth likewise in many, particularly those that are increased in goods, that grand poison of souls, the love of the world; and that in all its branches: "The desire of the flesh;" that is, the seeking happiness in the pleasures of sense; "the desire of the eyes;" that is, seeking happiness in dress, or any of the pleasures of imagination; and "the pride of life;" that is, seeking happiness in the praise of men; or in that which ministers to all these, laying up treasures on earth. It brought forth self-indulgence of every kind, delicacy, effeminacy, softness; but not softness of the right kind, that melts at human woe. It brought such base, grovelling affections, such deep earthly-mindedness, as that of the poor Heathens, which occasioned the lamentation of their own Poet over them, O curvae in terras animae et coelestium inanes! "O souls bowed down to earth, and void of God!"

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

5. But why will ye still bring forth wild grapes What excuse can ye make Hath God been wanting on his part Have you not been warned over and over Have ye not been fed with "the sincere milk of the word" Hath not the whole word of God been delivered to you, and without any mixture of error Were not the fundamental doctrines both of free, full, present justification delivered to you, as well as sanctification, both gradual and instantaneous Was not every branch both of inward and outward holiness clearly opened, and earnestly applied; and that by Preachers of every kind, young and old, learned and unlearned But it is well if some of you did not despise the helps which God had prepared for you. Perhaps you would hear none but Clergymen; or, at least, none but men of learning. Will you not then give God leave to choose his own messengers to send by whom he will send It is well if this bad wisdom was not one cause of your bringing forth wild grapes! 6. Was not another cause of it your despising that excellent help, union with a Christian society Have you not read, "How can one be warm alone" and, "Woe be unto him that is alone when he falleth" But you have companions enough. Perhaps more than enough; more than are helpful to your soul. But have you enough that are athirst for God, and that labour to make you so Have you companions enough that watch over your soul, as they that must give account; and that freely and faithfully warn you, if you take any false step, or are in danger of doing so I fear you have few of these companions, or else you would bring forth better fruit!

7. If you are a member of the society, do you make a full use of your privilege Do you never fail to meet your class; and that not as matter of form, but expecting that when you are met together in his name, your Lord will be in the midst of you Are you truly thankful for the amazing liberty of conscience which is vouchsafed to you and your brethren; such as never was enjoyed before by persons in your circumstances And are you thankful to the Giver of every good gift for the general spread of true religion Surely, you can never praise God enough for all these blessings, so plentifully showered down upon you, till you praise him with angels and archangels, and all the company of heaven!

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.

I. First. Such are the hinderances to holiness which surround him on every side. To enumerate all these would require a large volume: I would only touch upon a few of them. 1. The root of all religion is faith, without which it is impossible to please God. Now, whether you take this in its general acceptation, for an "evidence of things not seen," of the invisible and the eternal world, of God and the things of God, how natural a tendency have riches to darken this evidence, to prevent your attention to God and the things of God, and to things invisible and eternal! And if you take it in another sense, for a confidence; what a tendency have riches to destroy this; to make you trust, either for happiness or defence, in them, not "in the living God!" Or if you take faith, in the proper Christian sense, as a divine confidence in a pardoning God; what a deadly, what an almost insuperable, hinderance to this faith are riches! What! Can a wealthy, and consequently an honourable, man come to God as having nothing to pay Can he lay all his greatness by, and come as a sinner, a mere sinner, the vilest of sinners; as on a level with those that feed the dogs of his flock; with that "beggar who lies at his gate full of sores" Impossible; unless by the same power that made the heavens and the earth. Yet without doing this, he cannot, in any sense, "enter into the kingdom of God." 2. What a hinderance are riches to the very first fruit of faith, namely, the love of God! "If any man love the world," says the Apostle, "the love of the Father is not in him." But how is it possible for a man not to love the world who is surrounded with all its allurements How can it be that he should then hear the still small voice which says, "My son, give me thy heart" What power, less than almighty, can send the rich man an answer to that prayer, Keep me dead to all below, Only Christ resolved to know; Firm, and disengaged, and free, Seeking all my bliss in Thee!

7. And how uncommon a thing is it to find patience in those that have large possessions! unless when there is a counterbalance of long and severe affliction, with which God is frequently pleased to visit those he loves, as an antidote to their riches. This is not uncommon: He often sends pain, and sickness, and great crosses, to them that have great possessions. By these means, "patience has its perfect work," till they are "perfect and entire, lacking nothing," II. Such are some of the hinderances to holiness which surround the rich on every side. We may now observe, on the other side, what a temptation riches are to all unholy tempers. 1. And, First, how great is the temptation to Atheism which naturally flows from riches; even to an entire forgetfulness of God, as if there was no such Being in the universe. This is at present usually termed dissipation, a pretty name, affixed by the great vulgar to an utter disregard for God, and indeed for the whole invisible world. And how is the rich man surrounded with all manner of temptations to continual dissipation! Yes, how is the art of dissipation studied among the rich and great! As Prior keenly says, Cards are dealt, and dice are brought, Happy effects of human wit, That Alma may herself forget. Say rather, that mortals may their God forget; that they may keep Him utterly out of their thoughts, who, though he sitteth on the circle of the heavens, yet is "about their bed, and about their path, and spieth out all their ways." Call this wit, if you please; but is it wisdom O no! It is far, very far from it. Thou fool! Dost thou imagine, because thou dost not see God, that God doth not see thee Laugh on; play on; sing on; dance on: But "for all these things God will bring thee to judgment!"

11. "Go to now, ye rich men! Weep and howl for the miseries that are coming upon you;" that must come upon you in a few days, unless prevented by a deep and entire change! "The canker of your gold and silver" will be "a testimony against you," and will "eat your flesh as fire!" O how pitiable is your condition! And who is able to help you You need more plain dealing than any men in the world, and you meet with less. For how few dare speak as plain to you, as they would do to one of your servants! No man living, that either hopes to gain anything by your favour, or fears to lose anything by your displeasure. O that God would give me acceptable words, and cause them to sink deep into your hearts! Many of you have known me long, well nigh from your infancy: You have frequently helped me, when I stood in need. May I not say, you loved me But now the time of our parting is at hand: My feet are just stumbling upon the dark mountains. I would leave one word with you before I go hence; and you may remember it when I am no more seen. 12. O let your heart be whole with God! Seek your happiness in him and him alone. Beware that you cleave not to the dust! "This earth is not your place." See that you use this world as not abusing it; use the world, and enjoy God. Sit as loose to all things here below, as if you were a poor beggar. Be a good steward of the manifold gifts of God; that when you are called to give an account of your stewardship, he may say, "Well done, good and faithful servant, enter thou into the joy of thy Lord!"

Death is properly the separation of the soul from the body. Of this we are certain. but we are not certain (at least in many cases) of the time when this separation is made. Is it when respiration ceases according to the well-known maxim, Nullus spiritus, nulla vita: "Where there is no breath, there is no life." Nay, we cannot absolutely affirm this: For many instances have been known, of those whose breath was totally lost, and yet their lives have been recovered. Is it when the heart no longer beats, or when the circulation of the blood ceases Not so. For the heart may beat anew; and the circulation of the blood, after it is quite interrupted, may begin again. Is the soul separated from the body, when the whole body is stiff and cold as a piece of ice But there have been several instances lately, of persons who were thus cold and stiff, and had no symptoms of life remaining, who, nevertheless, upon proper application, recovered both life and health. Therefore we can say no more, than that death is the separation of the soul and body; but in many cases God only can tell the moment of that separation. 13. But what we are much concerned to know, and deeply to consider, is, the end of life. For what end is life bestowed upon the children of me Why were we sent into the world For one sole end, and for no other, to prepare for eternity. For this alone we live. For this, and no other purpose, is our life either given or continued. It pleased the all-wise God, at the season which he saw best, to arise in the greatness of his strength, and create the heavens and the earth, and all things that are therein. having prepared all things for him, He "created man in his own image, after his own likeness." And what was the end of his creation It was one, and no other, that he might know, and love, and enjoy, and serve his great Creator to all eternity.

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.

15. And let it be observed, as thus is the end, so it is the whole and sole end, for which every man upon the face of the earth, for which every one of you, were brought into the world, and endued with a living soul. Remember! You were born for nothing else. You live for nothing else. Your life is continued to you upon earth, for no other purpose than this, that you may know, love, and serve God on earth, and enjoy him to all eternity. Consider! You were not created to please your senses, to gratify your imagination, to gain money, or the praise of men; to seek happiness in any created good, in anything under the sun. All this is "walking in a vain shadow;" it is leading a restless, miserable life, in order to a miserable eternity. On the contrary, you were created for this, and for no other purpose, by seeking and finding happiness in God on earth, to secure the glory of God in heaven. Therefore, let your heart continually say, "This one thing I do," having one thing in view, remembering why I was born, and why I am continued in life, "I press on to the mark." I aim at the one end of my being, God; even at "God in Christ reconciling the world to himself." He shall be my God for ever and ever, and my guide even unto death! Bradford, May 2, 1788.

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

Sense does not let in one ray of light, to discover "the secrets of the illimitable deep." This, the eternal world, commences at death, the death of every individual person. The moment the breath of man goeth forth he is an inhabitant of eternity. Just then time vanishes away, "like as a dream when one awaketh." And here again faith supplies the place of sense, and gives us a view of things to come: At once it draws aside the veil which hangs between mortal and immortal being. Faith discovers to us the souls of the righteous, immediately received by the holy angels, and carried by those ministering spirits into Abraham's bosom; into the delights of paradise, the garden of God, where the light of his countenance perpetually shines; where he converses, not only with his former relations, friends, and fellow-soldiers, but with the saints of all nations and all ages, with the glorious dead of ancient days, with the noble army of martyrs, the Apostles, the Prophets, the Patriarchs, Abraham, Isaac, and Jacob: Yea, above all this, he shall be with Christ, in a manner that could not be while he remained in the body. 9. It discovers, likewise, the souls of unholy men; seized the lo moment they depart from the quivering lips, by those ministers of vengeance, the evil angels, and dragged away to their own place. It is true, this is not the nethermost hell: they are not to be tormented there "before the time;" before the end of the world, when everyone will receive his just recompense of reward. Till then they will probably be employed by their bad master in advancing his infernal kingdom, and in doing all the mischief that lies in their power to the poor, feeble children of men. But still, wherever they seek rest, they will find none. They carry with them their own hell, in the worm that never dieth; in a consciousness of guilt, and of the wrath of God, which continually drinks up their spirits; in diabolical, infernal tempers, which are essential misery; and in what they cannot shake off, no, not for an hour, any more than they can shake off their own being, that "fearful looking for of fiery indignation, which will devour God's adversaries."

10. Moreover, faith opens another scene in the eternal world; namely, the coming of our Lord in the clouds of heaven to "judge both the quick and the dead." It enables us to see the "great white throne coming down from heaven, and Him that sitteth thereon, from whose face the heavens and the earth flee away, and there is found no place for them." We see "the dead, small and great, stand before God." We see "the books opened, and the dead judged, according to the things that are written in the books." We see the earth and the sea giving up their dead, and hell (that is, the invisible world)"giving up the dead that were therein, and everyone judged according to his works. 11. By faith we are also shown the immediate consequences of the general judgment. We see the execution of that happy sentence pronounced upon those on the right hand, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world!" After which the holy angels tune their harps, and sing, "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, that the heirs of glory may come in!" And then shall they drink of the rivers of pleasure that are at God's right hand for evermore. We see, likewise, the execution of that dreadful sentence, pronounced upon those on the left hand, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." And then shall the ministers of divine vengeance plunge them into "the lake of fire burning with brimstone; where they have no rest day or night, but the smoke of their torment ascendeth up for ever and ever."

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

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

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

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.

On The Omnipresence Of God "Do not I fill heaven and earth saith the Lord." Jer. 23:24. 1. How strongly and beautifully do these words express the omnipresence of God! And can there be in the whole compass of nature a more sublime subject Can there be any more worthy the consideration of every rational creature Is there any more necessary to be considered, and to be understood, so far as our poor faculties will admit How many excellent purposes may it answer! What deep instruction may it convey to all the children of men! And more directly to the children of God. 2. How is it then that so little has been wrote on so sublime and useful a subject It is true that some of our most eminent writers have occasionally touched upon it, and have several strong and beautiful reflections which were naturally suggested by it. But which of them has published a regular treatise, or so much as a sermon, upon the head Perhaps many were conscious of their inability to do justice to so vast a subject. It is possible, there may some such lie hid in the voluminous writings of the last century. But if they are hid even in their own country, if they are already buried in oblivion, it is the same, for any use they are of, as if they had never been wrote. 3. What seems to be wanting still, for general use, is a plain discourse on the omnipresence or ubiquity of God. First, in some manner explaining and proving that glorious truth, "God is in this, and every place;" and Then, applying it to the consciences of all thinking men, in a few practical inferences.

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

2. Indeed, this subject is far too vast to be comprehended by the narrow limits of human understanding. We can only say, The great God, the eternal, the almighty Spirit, is as unbounded in his presence as in his duration and power. In condescension, indeed, to our weak understanding, he is said to dwell in heaven: but, strictly speaking, the heaven of heavens cannot contain him; but he is in every part of his dominion. The universal God dwelleth in universal space; so that we may say, Hail, Father! whose creating call Unnumber'd worlds attend! Jehovah, comprehending all, Whom none can comprehend! 3. If we may dare attempt the illustrating this a little farther, what is the space occupied by a grain of sand, compared to that space which is occupied by the starry heavens It is as a cipher; it is nothing; it vanishes away in the comparison. What is it, then, to the whole expanse of space, to which the whole creation is infinitely less than a grain of sand And yet this space, to which the whole creation bears no proportion at all, is infinitely less in comparison of the great God than a grain of sand, yea, a millionth part of it, bears to that whole space. II. 1. This seems to be the plain meaning of those solemn words which God speaks of himself: "Do not I fill heaven and earth" And these sufficiently prove his omnipresence; which may be farther proved from this consideration: God acts everywhere, and, therefore, is everywhere; for it is an utter impossibility that any being, created or uncreated, should work where it is not. God acts in heaven, in earth, and under the earth, throughout the whole compass of his creation; by sustaining all things, without which everything would in an instant sink into its primitive nothing; by governing all, every moment superintending everything that he has made; strongly and sweetly influencing all, and yet without destroying the liberty of his rational creatures. The very Heathens acknowledged that the great God governs the large and conspicuous parts of the universe; that he regulates the motions of the heavenly bodies, of the sun, moon, and stars; that he is Totam Mens agitans molem, et magno se corpore miscens: The all-informing soul, That fills, pervades and actuates the whole.

But they had no conception of his having a regard to the least things as well as the greatest; of his presiding over all that he has made, and governing atoms as well as worlds. This we could not have known unless it had pleased God to reveal it unto us himself. Had he not himself told us so, we should not have dared to think that "not a sparrow falleth to the ground, without the will of our Father which is in heaven;" and much less affirm, that "even the very hairs of our head are all numbered!" 2. This comfortable truth, that "God filleth heaven and earth," we learn also from the Psalm above recited: "If I climb up into heaven, thou art there; if I go down to hell, thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea; even there thy hand shall lead me." The plain meaning is, If I remove to any distance whatever, thou art there; thou still besettest me, and layest thine hand upon me. Let me flee to any conceivable or inconceivable distance; above, beneath, or on any side;, it makes no difference; thou art still equally there: In thee I still "live, and move, and have my being." 3. And where no creature is, still God is there. The presence or absence of any or all creatures makes no difference with regard to him. He is equally in all, or without all. Many have been the disputes among philosophers whether there be any such thing as empty space in the universe; and it is now generally supposed that all space is full. Perhaps it cannot be proved that all space is filled with matter. But the Heathen himself will bear us witness, Jovis omnia plena: "All things are full of God." Yea, and space exists beyond the bounds of creation (for creation must have bounds, seeing nothing is boundless, nothing can be, but the great Creator), even that space cannot exclude Him who fills the heaven and the earth.

4. Just equivalent to this is the expression of the Apostle: (Eph. 1:23, not, as some have strangely supposed, concerning the Church, but concerning the Head of it:) "The fullness of him that filleth all in all;" ta panta en pasin, literally translated, all things in all things;" the strongest expression of universality which can possibly be conceived. It necessarily includes the last and the greatest of all things that exist. So that if any expression could be stronger, it would be stronger than even that the "filling heaven and earth." 5. Indeed this very expression, "Do not I fill heaven and earth" (the question being equal to the strongest affirmation), implies the clearest assertion of God's being present everywhere and filling all space; for it is well known, the Hebrew phrase "heaven and earth," includes the whole universe; the whole extent of space, created or uncreated, and all that is therein. 6. Nay, and we cannot believe the omnipotence of God, unless we believe his omnipresence; for, seeing, as was observed before, nothing can act where it is not, if there were any space where God was not present, he would not be able to do anything there. Therefore, to deny the omnipresence of God implies, likewise, the denial of his omnipotence. To set bounds to the one is undoubtedly to set bounds to the other also. 7. Indeed, wherever we suppose him not to be, there we suppose all his attributes to be in vain. He cannot exercise there either his justice or mercy, either his power or wisdom. In extra-mundane space, (so to speak,) where we suppose God not to be present, we must, of course, suppose him to have no duration; but as it is supposed to be beyond the bounds of the creation, so it is beyond the bounds of the Creator's power. Such is the blasphemous absurdity which is implied in this supposition.

8. But to all that is or can be said of the omnipresence of God, the world has one grand objection: They cannot see him. And this is really at the root of all their other objections. This our blessed Lord observed long ago: "Whom the world cannot receive, because they see him not." But is it not easy to reply, "Can you see the wind" You cannot. But do you therefore deny its existence, or its presence You say, "No; for I can perceive it by my other senses." But by which of your senses do you perceive your soul Surely you do not deny either the existence or the presence of this! And yet it is not the object of your sight, or of any of your other senses. Suffice it then to consider that God is a Spirit, as is our soul also. Consequently, "him no man hath seen, or can see," with eyes of flesh and blood. III. 1. But allowing that God is here, as in every place, that he is "about our bed, and about our path;" that he "besets us behind and before, and lays his hand upon us;" what inference should we draw from hence What use should we make of this awful consideration Is it not meet and right to humble ourselves before the eyes of his Majesty Should we not labour continually to acknowledge his presence, "with reverence and godly fear" not indeed with the fear of devils, that believe and tremble, but with fear of angels, with something similar to that which is felt by the inhabitants of heaven, when Dark with excessive bright his skirts appear, Yet dazzles heaven, that brightest seraphim Approach not, but with both wings veil their eyes.

2. Secondly. If you believe that God is about your bed, and about your path, and spieth out all your ways, then take care not to do the least thing, not to speak the least word, not to indulge the least thought, which you have reason to think would offend him. Suppose that a messenger of God, an angel, be now standing at your right hand, and fixing his eyes upon you, would you not take care to abstain from every word or action that you knew would offend him Yea, suppose one of your mortal fellow-servants, suppose only a holy man stood by you, would not you be extremely cautious how you conducted yourself, both in word and action How much more cautious ought you to be when you know that not a holy man, not an angel of God, but God himself, the Holy One "that inhabiteth eternity," is inspecting your heart, your tongue, your hand, every moment; and that he himself will surely bring you into judgment for all you think, and speak, and act under the sun! 3. In particular: If there is not a word in your tongue, not a syllable you speak, but he "knoweth it altogether;" how exact should you be in "setting a watch before your mouth, and in keeping the door of your lips!" How wary does it behove you to be in all your conversation; being forewarned by your Judge, that "by your words you shall be justified, or by your words you shall be condemned!" How cautious, lest "any corrupt communication," any uncharitable, yea, or unprofitable discourse, should "proceed out of your mouth;" instead of "that which is good to the use of edifying, and meet to minister grace to the hearers!"

should we allow, that the great Spirit, the Father of all, filleth both heaven and earth; yet is the finest of our senses utterly incapable of perceiving either Him or them. 6. All our external senses are evidently adapted to this external, visible world. They are designed to serve us only while we sojourn here, while we dwell in these houses of clay. They have nothing to do with the invisible world; they are not adapted to it. And they can take no more cognizance of the eternal, than of the invisible world; although we are as fully assured of the existence of this, as of anything in the present world. We cannot think death puts a period to our being. The body indeed returns to dust; but the soul, being of a nobler nature, is not affected thereby. There is, therefore, an eternal world, of what kind soever it be. But how shall we attain the knowledge of this What will teach us to draw aside the veil "that hangs 'twixt mortal and immortal being" We all know, "the vast, the unbounded prospect lies before us;" but we are not constrained to add, "Yet clouds, alas! and darkness rest upon it." 7. The most excellent of our senses, it is undeniably plain, can give us no assistance herein. And what can our boasted reason do It is now universally allowed, Nihil est in intellectu quod non fuit prius in sensu: "Nothing is in the understanding, which was not first perceived by some of the senses." Consequently, the understanding, having here nothing to work upon, can afford us no help at all. So that, in spite of all the information we can gain, either from sense or reason, both the invisible and eternal world are unknown to all that "walk by sight."

8. But is there no help Must they remain in total darkness concerning the invisible and the eternal world We cannot affirm this: Even the Heathens did not all remain in total darkness concerning them. Some few rays of light have, in all ages and nations, gleamed through the shade. Some light they derived from various fountains touching the invisible world. "The heavens declared the glory of God," though not to their outward sight: "The firmament showed," to the eyes of their understanding, the existence of their Maker. From the creation they inferred the being of a Creator, powerful and wise, just and merciful. And hence they concluded, there must be an eternal world, a future state, to commence after the present; wherein the justice of God in punishing wicked men, and his mercy in rewarding the righteous, will be openly and undeniably displayed in the sight of all intelligent creatures. 9. We may likewise reasonably suppose, that some traces of knowledge, both with regard to the invisible and the eternal world, were delivered down from Noah and his children, both to their immediate and remote descendants. And however these were obscured or disguised by the addition of numberless fables,yet something of truth was still mingled with them, and these streaks of light prevented utter darkness. Add to this, that God never, in any age or nation, "left himself" quite "without a witness" in the hearts of men; but while he "gave them rain and fruitful seasons," imparted some imperfect knowledge of the Giver. "He is the true Light that" still, in some degree, "enlighteneth every man that cometh into the world."

10. But all these lights put together availed no farther than to produce a faint twilight. It gave them, even the most enlightened of them, no elegchos, no demonstration, no demonstrative conviction, either of the invisible or of the eternal world. Our philosophical poet justly terms Socrates, "The wisest of all moral men;" that is, of all that were not favoured with Divine Revelation. Yet what evidence had he of another world, when he addressed those that had condemned him to death "And now, O ye judges, ye are going to live, and I am going to die. Which of these is best, God knows; but I suppose no man does." Alas! What a confession is this! Is this all the evidence that poor dying Socrates had either of an invisible or an eternal world And yet even this is preferable to the light of the great and good Emperor Adrian. Remember, ye modern Heathens, and copy after his pathetic address to his parting soul. For fear I should puzzle you with Latin, I give it you in Prior's fine translation: Poor, little, pretty, fluttering thing, Must we no longer live together And dost thou prune thy trembling wing, To take the flight, thou know'st not whither Thy pleasing vein, thy humorous folly, Lies all neglected, all forgot! And pensive, wavering, melancholy, Thou hop'st and fear'st, thou know'st not what. 11. "Thou know'st not what!" True, there was no knowledge of what was to be hoped or feared after death, till "the Sun of Righteousness" arose to dispel all their vain conjectures, and "brought life and immortality," that is, immortal life, "to light, through the Gospel." Then (and not till then, unless in some rare instances) God revealed, unveiled the invisible world. He then revealed himself to the children of men. "The Father revealed the Son" in their hearts; and the Son revealed the Father. He that of old time "commanded light to shine out of darkness shined in their hearts, and enlightened them with the knowledge of the glory of God, in the face of Jesus Christ."

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."

14. They that live by faith, walk by faith. But what is implied in this They regulate all their judgments concerning good and evil, not with reference to visible and temporal things, but to things invisible and eternal. They think visible things to be of small value, because they pass away like a dream; but, on the contrary, they account invisible things to be of high value, because they will never pass away. Whatever is invisible is eternal; the things that are not seen, do not perish. So the Apostle: "The things that are seen are temporal; but the things that are not seen are eternal." Therefore, they that "walk by faith" do not desire the "things which are seen;" neither are they the object of their pursuit. They "set their affections on things above, not on things on the earth." They seek only the things which are "where Jesus sitteth at the right hand of God." Because they know, "the things that are seen are temporal," passing away like a shadow, therefore they "look not at them;" they desire them not; they account them as nothing; but "they look at the things which are not seen, that are eternal," that never pass away. By these they form their judgment of all things. They judge them to be good or evil, as they promote or hinder their welfare, not in time, but in eternity. They weigh whatever occurs in this balance: "What influence has it on my eternal state" They regulate all their tempers and passions, all their desires, joys, and fears, by this standard. They regulate all their thoughts and designs, all their words and actions, so as to prepare them for that invisible and eternal world to which they are shortly going. They do not dwell, but only sojourn here; not looking upon earth as their home, but only Travelling through Immanuel's ground, To fairer worlds on high.

15. Brethren, are you of this number, who are now here before God Do you see "Him that is invisible" Have you faith, living faith, the faith of a child Can you say, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me" Do you "walk by faith" Observe the question. I do not ask, whether you curse, or swear, or profane the Sabbath, or live in any outward sin. I do not ask, whether you do good, more or less; or attend all the ordinances of God. But, suppose you are blameless in all these respects, I ask, in the name of God, by what standard do you judge of the value of things by the visible or the invisible world Bring the matter to an issue in a single instance. Which do you judge best, that your son should be a pious cobbler, or a profane lord Which appears to you most eligible, that your daughter should be a child of God, and walk on foot, or a child of the devil, and ride in a coach-and-six When the question is concerning marrying your daughter, if you consider her body more than her soul, take knowledge of yourself: You are in the way to hell, and not to heaven; for you walk by sight, and not by faith. I do not ask, whether you live in any outward sin or neglect; but, do you seek in the general tenor of your life, "the things that are above," or the things that are below Do you "set your affection on things above," or on "things of the earth" If on the latter, you are as surely in the way of destruction, as a thief or a common drunkard. My dear friends, let every man, every woman among you, deal honestly with yourselves. Ask your own heart, "What am I seeking day by day What am I desiring What am I pursuing earth or heaven the things that are seen, or the things that are not seen" What is your object, God or the world As the Lord liveth, if the world is your object, still all your religion is vain.

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."

18. Observe well: This is religion, and this alone; this alone is true Christian religion; not this or that opinion, or system of opinions, be they ever so true, ever so scriptural. It is true, this is commonly called faith. But those who suppose it to be religion are given up to a strong delusion to believe a lie, and if they suppose it to be a sure passport to heaven are in the high road to hell. Observe well: Religion is not harmlessness; which a careful observer of mankind properly terms hellish harmlessness, as it sends thousands to the bottomless pit. It is not morality; excellent as that is, when it is built on a right foundation, loving faith; but when otherwise, it is of no value in the sight of God. It is not formality, the most exact observance of all the ordinances of God. This, too, unless it be built on the right foundation, is no more pleasing to God, than "the cutting off a dog's neck." No: Religion is no less than living in eternity, and walking in eternity; and hereby walking in the love of God and man, in lowliness, meekness, and resignation. This, and this alone, is that "life which is hid with Christ in God." He alone who experiences this "dwells in God, and God in him." This alone is setting the crown upon Christ's head, and doing his "will on earth as it is done in heaven." 19. It will easily be observed, that this is the very thing that men of the world call enthusiasm, a word just fit for their purpose, because no man can tell either the meaning or even the derivation of it. If it has any determinate sense, it means a species of religious madness. Hence, when you speak your experience, they immediately cry out, "Much religion hath made thee mad." And all that you experience, either of the invisible or of the eternal world, they suppose to be only the waking dreams of a heated imagination. It cannot be otherwise, when men born blind take upon them to reason concerning light and colours. They will readily pronounce those to be insane who affirm the existence of those things whereof they have no conception.

20. From all that has been said, it may be seen, with the utmost clearness, what is the nature of that fashionable thing called dissipation. He that hath ears to hear, let him hear! It is the very quintessence of Atheism; it is artificial, added to natural, ungodliness. It is the art of forgetting God, of being altogether "without God in the world;" the art of excluding him, if not out of the world he has created, yet out of the minds of all his intelligent creatures. It is a total studied inattention to the whole invisible and eternal world; more especially to death, the gate of eternity, and to the important consequences of death, heaven and hell! 21. This is the real nature of dissipation. And is it so harmless a thing as it is usually thought It is one of the choicest instruments of destroying immortal spirits that was ever forged in the magazines of hell. It has been the means of plunging myriads of souls, that might have enjoyed the glory of God, into the everlasting fire prepared for the devil and his angels. It blots out all religion at one stroke, and levels man with the beasts that perish. All ye that fear God, flee from dissipation! Dread and abhor the very name of it! Labour to have God in all your thoughts, to have eternity ever in your eye! "Look" continually, "not at the things that are seen, but at the things which are not seen." Let your hearts be fixed there, where "Christ sitteth at the right hand of God!" that whensoever he calleth you, "an entrance may be ministered unto you abundantly into his everlasting kingdom!" London, December 30, 1788

The Unity Of The Divine Being "There is one God." Mark 12:32. 1. And as there is one God, so there is one religion and one happiness for all men. God never intended there should be any more; and it is not possible there should. Indeed, in another sense, as the Apostle observes, "there are gods many, and lords many." All the heathen nations had their gods; and many, whole shoals of them. And generally, the more polished they were, the more gods they heaped up to themselves. But to us, to all that are favoured with the Christian Revelation, "there is but one God;" who declares himself, "Is there any God besides me There is none; I know not any." 2. But who can search out this God to perfection None of the creatures that he has made. Only some of his attributes he hath been pleased to reveal to us in his word. Hence we learn that God is an eternal Being. "His goings forth are from everlasting," and will continue to everlasting. As he ever was, so he ever will be; as there was no beginning of his existence, so there will be no end. This is universally allowed to be contained in his very name, Jehovah; which the Apostle John accordingly renders, "He that was, and that is, and that is to come." Perhaps it would be as proper to say, "He is from everlasting to everlasting." 3. Nearly allied to the eternity of God, is his omnipresence. As he exists through infinite duration, so he cannot but exist through infinite space; according to his own question, equivalent to the strongest assertion, "Do not I fill heaven and earth saith the Lord;" (heaven and earth in the Hebrew idiom, implying the whole universe;) which, therefore, according to his own declaration, is filled with his presence. 4. This one, eternal, omnipresent Being is likewise all- perfect. He has, from eternity to eternity, all the perfections and infinitely more than it ever did or ever can enter into the heart of man to conceive; yea, infinitely more than the angels in heaven can conceive; These perfections we usually term, the attributes of God.

5. And he is omnipotent, as well as omnipresent; there can be no more bounds to his power, than to his presence. He "hath a mighty arm; strong is his hand, and high is his right hand." He doeth whatsoever pleaseth him, in the heavens, the earth, the sea, and in all deep places. With men we know many things are impossible, but not with God: With him "all things are possible." Whensoever he willeth, to do is present with him. 6. The omniscience of God is a clear and necessary consequence of his omnipresence. If he is present in every part of the universe, he cannot but know whatever is, or is done there; according to the word of St. James, "Known unto God are all his works," and the works of every creature, "from the beginning" of the world; or rather, as the phrase literally implies, "from eternity." His eyes are not only "over all the earth, beholding the evil and the good;" but likewise over the whole creation, yea, and the paths of uncreated night. Is there any difference between his knowledge and his wisdom If there be, is not his knowledge the more general term, (at least, according to our weak conceptions.) and his wisdom a particular branch of it; namely, the knowing the end of everything that exists, and the means of applying it to that end. 7. Holiness is another of the attributes of the almighty, all-wise God. He is infinitely distant from every touch of evil. He "is light; and in him is no darkness at all." He is a God of unblemished justice and truth; but above all is his mercy. This we may easily learn from that beautiful passage in the thirty- third and fourth chapters of Exodus: "And Moses said, I beseech thee, show me thy glory. And the Lord descended in the cloud, and proclaimed the name of the Lord, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, and forgiving iniquity and transgression and sin."

10. This observation gives us a clear answer to that question in the Assembly's Catechism: "For what end did God create man" The answer is, "To glorify and enjoy him for ever." This is undoubtedly true; but is it quite clear, especially to men of ordinary capacities Do the generality of common people understand that expression, "To glorify God" No; no more than they understand Greek. And it is altogether above the capacity of children; to whom we can scare ever speak plain enough. Now, is not this the very principle that should be inculcated upon every human creature, "You are made to be happy in God," as soon as ever reason dawns Should not every parent, as soon as a child begins to talk, or to run alone, say something of this kind: "See! what is that which shines so over your head That we call the sun. See, how bright it is! Feel how it warms you! It makes the grass to spring, and everything to grow. But God made the sun. The sun could not shine, nor warm, nor do any good without him." In this plain and familiar way a wise parent might, many times in a day, say something of God; particularly insisting, "He made you; and he made you to be happy in him; and nothing else can make you happy." We cannot press this too soon. If you say, "Nay, but they cannot understand you when they are so young;" I answer, No; nor when they are fifty years old, unless God opens their understanding: And can he not do this at any age 11. Indeed, this should be pressed on every human creature, young and old, the more earnestly and diligently, because so exceeding few, even of those that are called Christians, seem to know anything about it. Many indeed think of being happy with God in heaven; but the being happy in God on earth never entered into their thoughts. The less so, because from the time they come into the world, they are surrounded with idols. Such, in turns, are all "the things that are seen," (whereas God is not seen,) which all promise an happiness independent of God. Indeed, it is true that, Upright both in heart and will We by our God were made; But we turn'd from good to ill, And o'er the creatures stray'd;

Multiplied our wandering thought, Which first was fix'd on God alone; In ten thousand objects sought The bliss we lost in one. 12. These idols, these rivals of God, are innumerable; but they may be nearly reduced to three parts. First. Objects of sense; such as gratify one or more of our outward senses. These excite the first kind of "love of the world," which St. John terms, "the desire of the flesh." Secondly. Objects of the imagination; things that gratify our fancy, by their grandeur, beauty, or novelty. All these make us fair promises of happiness, and thereby prevent our seeking it in God. This the Apostle terms, "the desire of the eyes;" whereby, chiefly, the imagination is gratified. They are, Thirdly, what St. John calls, "the pride of life." He seems to mean honour, wealth, and whatever directly tends to engender pride. 13. But suppose we were guarded against all these, are there not other idols which we have need to be apprehensive of; and idols, therefore, the more dangerous, because we suspect no danger from them For is there any danger to be feared from our friends and relations; from the mutual endearments of husbands and wives, or of parents and children Ought we not to bear a very tender affection to them Ought we not to love them only less than God Yea, and is there not a tender affection due to those whom God has made profitable to our souls Are we not commanded to "esteem them very highly in love for their work's sake" All this is unquestionably true; and this very thing makes the difficulty. Who is sufficient for this to go far enough herein, and no farther to love them enough, and not too much Can we love a wife, a child, a friend, well enough, without loving the creature more than the creator Who is able to follow the caution which St. Paul gives to the Christians at Thessalonica (1 Thess. 4:5.)

14. I wish that weighty passage (so strangely disguised in our translation) were duly considered: "Let every one of you know how to possess his vessel," his wife, "in sanctification and honour;" so as neither to dishonour God nor himself; nor to obstruct, but further, holiness. St. Paul goes on, Mh en paqei epiqumias, which we render, "Not in the lust of concupiscence," (What is this It gives the English reader no conception at all. Paqos means any violent or impetuous affection. Epiqumia is desire. By the two words the Apostle undoubtedly means vehement and impetuous affections,) "as the Gentiles who know not God," and so may naturally seek happiness in a creature. 15. If, by the grace of God, we have avoided or forsaken all these idols, there is still one more dangerous than all the rest; that is, religion. It will easily be conceived, I mean false religion; that is, any religion which does not imply the giving of the heart to God. Such is, First, a religion of opinions; or what is called orthodoxy. Into this snare fall thousands of those who profess to hold "salvation by faith;" indeed, all of those who, by faith, mean only a system of Arminian or Calvinian opinions. Such is, Secondly, a religion of forms; of barely outward worship, how constantly soever performed; yea, though we attend the Church Service every day, and the Lord's Supper every Sunday. Such is, Thirdly, a religion of works; of seeking the favour of God by doing good to men. Such is, Lastly, a religion of Atheism; that is, every religion whereof God is not laid for the foundation. In a word, a religion wherein "God in Christ, reconciling the world unto himself," is not the Alpha and Omega, the beginning and the end, the first and the last point. 16. True religion is right tempers towards God and man. It is, in two words, gratitude and benevolence; gratitude to our Creator and supreme Benefactor, and benevolence to our fellow creatures. In other words, it is the loving God with all our heart, and our neighbour as ourselves.

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.

19. Perhaps, indeed, there are not many who carry the matter to so great a length. But how great is the number of those who, allowing religion to consist of two branches, our duty to God, and our duty to our neighbour, entirely forget the first part, and put the second part for the whole, for the entire duty of man! Thus almost all men of letters, both in England, France, Germany, yea, and all the civilized countries of Europe, extol humanity to the skies, as the very essence of religion. To this the great triumvirate, Rousseau, Voltaire, and David Hume, have contributed all their labours, sparing no pains to establish a religion which should stand on its own foundation, independent on any revelation whatever; yea, not supposing even the being of a God. So leaving Him, if he has any being, to himself, they have found out both a religion and a happiness which have no relation at all to God, nor any dependence upon him. 20. It is no wonder that this religion should grow fashionable, and spread far and wide in the world. But call it humanity, virtue, morality, or what you please, it is neither better nor worse than Atheism. Men hereby wilfully and designedly put asunder what God has joined, the duties of the first and the second table. It is separating the love of our neighbour from the love of God. It is a plausible way of thrusting God out of the world he has made. They can do the business without him; and so either drop him entirely, not considering him at all, or suppose that since He gave things their beginning, And set this whirligig a-spinning, he has not concerned himself with these trifles, but let every thing take its own course.

23. There can be no doubt but from this love to God and man a suitable conversation will follow. His "communication," that is, discourse, will "be always in grace, seasoned with salt, and meet to minister grace to the hearers." He will always "open his mouth with wisdom, and there will be in his tongue the law of kindness." Hence his affectionate words will "distil as the dew, and as the rain upon the tender herb." And men will know, it is not he only that speaks, but the Spirit of the Father that speaketh in him. His actions will spring from the same source with his words; even from the abundance of a loving heart. And while all these aim at the glory of God, and tend to this one point, whatever he does, he may truly say, End of my every action thou, In all things thee I see: Accept my hallow'd labour now, I do it as to thee! 24. He to whom this character belongs, and he alone, is a Christian. To him the one, eternal, omnipresent, all-perfect Spirit, is the "Alpha and Omega, the first and the last;" not his Creator only, but his Sustainer, his Preserver, his Governor; yea, his Father, his Savior, Sanctifier, and Comforter. This God is his God, and his All, in time and in eternity. It is the benevolence springing from this root which is pure and undefiled religion. But if it be built on any other foundation, as it is of no avail in the sight of God, so it brings no real, solid, permanent happiness to man, but leaves him still a poor, dry, indigent, and dissatisfied creature.

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.

1. There are exceeding few texts of Holy Scripture which have been more frequently urged than this against laymen, that are neither Priests nor Deacons, and yet take upon them to preach. Many have asked, "How dare any `take this honour to himself, unless he be called of God, as was Aaron'" And a pious and sensible clergyman some years ago published a sermon on these words, wherein he endeavours to show that it is not enough to be inwardly called of God to preach, as many imagine themselves to be, unless they are outwardly called by men sent of God for that purpose, as Aaron was called of God by Moses. 2. But there is one grievous flaw in this argument, as often as it has been urged. "Called of God, as was Aaron!" But Aaron did not preach at all: He was not called to it either by God or man. Aaron was called to minister in holy things; to offer up prayers and sacrifices; to execute the office of a Priest. But he was never called to be a Preacher. 3. In ancient times the office of a Priest and that of a Preacher were known to be entirely distinct. And so everyone will be convinced that impartially traces the matter from the beginning. From Adam to Noah it is allowed by all that the first-born in every family was of course the priest in that family, by virtue of his primogeniture. But this gave him no right to be a Preacher, or (in the scriptural language) a Prophet. This office not unfrequently belonged to the youngest branch of the family. For in this respect God always asserted his right to send by whom he would send. 4. From the time of Noah to that of Moses the same observation may be made. The eldest of the family was the Priest, but any other might be the Prophet. This, the office of Priest, we find Esau inherited by virtue of his birth-right, till he profanely sold it to Jacob for a mess of pottage. And this it was which he could never recover, "though he sought it carefully with tears."

14. Now, as long as the Methodists keep to this plan, they cannot separate from the Church. And this is our peculiar glory. It is new upon the earth. Revolve all the histories of the Church, from the earliest ages, and you will find, whenever there was a great work of God in any particular city or nation, the subjects of that work soon said to their neighbours, "Stand by yourselves, for we are holier than you!" As soon as ever they separated themselves, either they retired into deserts, or they built religious houses; or at least formed parties, into which none was admitted but such as subscribed both to their judgment and practice. But with the Methodists it is quite otherwise: They are not a sect or party; they do not separate from the religious community to which they at first belonged. They are still members of the Church; such they desire to live and to die. And I believe one reason why God is pleased to continue my life so long is, to confirm them in their present purpose, not to separate from the Church. 15. But, notwithstanding this, many warm men say, "Nay, but you do separate from the Church." Others are equally warm, because they say, I do not. I will nakedly declare the thing as it is. I hold all the doctrines of the Church of England. I love her liturgy. I approve her plan of discipline, and only wish it could be put in execution. I do not knowingly vary from any rule of the Church, unless in those few instances, where I judge, and as far as I judge, there is an absolute necessity. For instance: (1.) As few clergymen open their churches to me, I am under the necessity of preaching abroad. (2.) As I know no forms that will suit all occasions, I am often under a necessity of praying extempore. (3.) In order to build up the flock of Christ in faith and love, I am under a necessity of uniting them together, and of dividing them into little companies, that they may provoke one another to love and good works.

18. I wish all of you who are vulgarly termed Methodists would seriously consider what has been said. And particularly you whom God hath commissioned to call sinners to repentance. It does by no means follow from hence that ye are commissioned to baptize, or to administer the Lord's Supper. Ye never dreamed of this, for ten or twenty years after ye began to preach. Ye did not then, like Korah, Dathan, and Abiram, "seek the priesthood also." Ye knew, "no man taketh this honour unto himself, but he that is called of God, as was Aaron." O contain yourselves within your own bounds; be content with preaching the gospel; "do the work of Evangelists;" proclaim to all the world the lovingkindness of God our Saviour; declare to all, "The kingdom of heaven is at hand: Repent ye, and believe the gospel!" I earnestly advise you, abide in your place; keep your own station. Ye were, fifty years ago, those of you that were then Methodist Preachers, extraordinary messengers of God, not going in your own will, but thrust out, not to supersede, but to "provoke to jealousy" the ordinary messengers. In God's name, stop there! Both by your preaching and example provoke them to love and to good works. Ye are a new phenomenon in the earth, a body of people who, being of no sect or party, are friends to all parties, and endeavour to forward all in heart religion, in the knowledge and love of God and man. Ye yourselves were at first called in the Church of England; and though ye have and will have a thousand temptations to leave it, and set up for yourselves, regard them not. Be Church-of-England men still; do not cast away the peculiar glory which God hath put upon you, and frustrate the design of Providence, the very end for which God raised you up.

19. I would add a few words to those serious people who are not connected with the Methodists; many of whom are of our own Church, the Church of England. And why should ye be displeased with us We do you no harm; we do not design or desire to offend you in anything; we hold your doctrines; we observe your rules, more than do most of the people in the kingdom. Some of you are Clergymen. And why should ye, of all men, be displeased with us We neither attack your character, nor your revenue; we honour you for "your work's sake!" If we see some things which we do not approve of; we do not publish them; we rather cast a mantle over them, and hide what we cannot commend. When ye treat us unkindly or unjustly, we suffer it. "Being reviled, we bless;" we do not return railing for railing. O let not your hand be upon us! 20. Ye that are rich in this world, count us not your enemies because we tell you the truth, and, it may be, in a fuller and stronger manner than any others will or dare do. Ye have therefore need of us, inexpressible need. Ye cannot buy such friends at any price. All your gold and silver cannot purchase such. Make use of us while ye may. If it be possible, never be without some of those who will speak the truth from their heart. Otherwise ye may grow grey in your sins; ye may say to your souls, "Peace, peace!" while there is no peace! Ye may sleep on, and dream ye are in the way to heaven, till ye awake in everlasting fire.

21. But whether ye will hear, or whether ye will forbear, we, by the grace of God, hold on our way; being ourselves still members of the Church of England, as we were from the beginning, but receiving all that love God in every Church as our brother, and sister, and mother. And in order to their union with us we require no unity in opinions, or in modes of worship, but barely that they "fear God and work righteousness," as was observed. Now this is utterly a new thing, unheard of in any other Christian community. In what Church or congregation beside, throughout the Christian world, can members be admitted upon these terms, without any other conditions Point any such out, whoever can. I know none in Europe, Asia, Africa, or America! This is the glory of the Methodists, and of them alone! They are themselves no particular sect or party; but they receive those of all parties who "endeavour to do justly, and love mercy, and walk humbly with their God." Cork, May 4, 1789

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.

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

4. 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

8. It was between fifty and sixty years ago that by the gracious providence of God my brother and I in our voyage to America became acquainted with the (so called) Moravian Brethren. We quickly took knowledge what spirit they were of, six-and-twenty of them being in the same ship with us. We not only contracted much esteem, but a strong affection for them. Every day we conversed with them, and consulted them on all occasions. I translated many of their hymns for the use of our own congregations. Indeed, as I durst not implicitly follow any men, I did not take all that lay before me, but selected those which I judged to be most scriptural, and most suitable to sound experience. Yet I am not sure that I have taken sufficient care to pare off every improper word or expression, every one that may seem to border on a familiarity which does not so well suit the mouth of a worm of the earth when addressing himself to the God of heaven. I have indeed particularly endeavoured, in all the hymns which are addressed to our blessed Lord, to avoid every fondling expression, and to speak as to the most High God, to him that is "in glory equal with the Father, in majesty co-eternal."

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.

I. 1. And, First, "If thine eye be single, thy whole body shall be full of light." If thine eye be single; if God is in all thy thoughts; if thou art constantly aiming at Him that is invisible; if it be thy intention in all things, small and great, in all thy conversation, to please God, to do, not thy own will, but the will of Him that sent thee into the world; if thou canst say, not to any creature, but to Him that made thee for himself,"I view thee, Lord and end of my desires;" then the promise will certainly take place: "Thy whole body shall be full of light;" thy whole soul shall be filled with the light of heaven, with the glory of the Lord resting upon thee. In all thy actions and conversation, thou shalt have not only the testimony of a good conscience toward God, but likewise of his Spirit, bearing witness with thy spirit, that all thy ways are acceptable to him. 2. When thy whole soul is full of this light, thou wilt be able (according to St. Paul's direction to the Thessalonians) to "rejoice evermore, to pray without ceasing, and in everything to give thanks." 1 Thess. 5:16-18 For who can be constantly sensible of the loving presence of God without "rejoicing evermore" Who can have the loving eye of his soul perpetually fixed upon God, but he will "pray without ceasing" For his "heart is unto God without a voice, and his silence speaketh unto him." Who can be sensible that this loving Father is well-pleased with all he does and suffers, but he will be constrained "in everything to give thanks" knowing that all things "work together for good."

2. With how many instances of this melancholy truth, that those whose eye is not single are totally ignorant of the nature of true religion, are we surrounded on every side! How many, even of good sort of people, of them whose lives are innocent, are as ignorant of themselves, of God, and of worshipping him in spirit and in truth, as either Mahometans or Heathens! And yet they are not any way defective in natural understanding: And some of them have improved their natural abilities by a liberal education, whereby they have laid in a considerable stock of deep and various learning. Yet how totally ignorant are they of God and of the things of God! How unacquainted both with the invisible and the eternal world! O why do they continue in this deplorable ignorance It is the plain effect of this, their eye is not single. They do not aim at God, he is not in all their thoughts. They do not desire or think of heaven; therefore, they sink deep as hell. 3. For this reason they are as far from real holiness as they are from valuable knowledge. It is because their eye is not single that, they are such strangers to vital religion. Let them be ever so accomplished in other respects; let them be ever so learned, ever so well versed in every branch of polite literature; yea, ever so courteous, so humane; yet if their eye is not singly fixed on God they can know nothing of scriptural religion. They do not even know what Christian holiness means; what is the entrance of it, the new birth, with all the circumstances attending it: They know no more of this, than do the beasts of the field. Do they repent and believe the Gospel How much less are they "renewed in the spirit of their minds," in the image of him that created them As they have not the least experience of this, so they have not the least conception of it. Were you to name such a thing, you might expect to hear, "Much religion hath made thee mad:" So destitute are they, whatever accomplishments they have beside, of the only religion which avails with God.

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!

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

4. Are any of you that are called Methodists thus merciful to your children Seeking to marry them well (as the cant phrase is;) that is, to sell them to some purchaser that has much money, but little or no religion Is then the light that is in you also darkness Are ye, too, regarding God less than mammon Are ye also without understanding Have ye profited no more by all ye have heard Man, woman, think what you are about! Dare you also sell your child to the devil You undoubtedly do this (as far as in you lies) when you marry a son or a daughter to a child of the devil; though it be one that wallows in gold and silver. O take warning in time! Beware of the gilded bait! Death and hell are hid beneath. Prefer grace before gold and precious stones; glory in heaven, to riches on earth! If you do not, you are worse than the very Canaanites. They only made their children pass "through the fire" to Moloch. You make yours pass into the fire that never shall be quenched, and to stay in it for ever! O how great is the darkness that causes you, after you have done this, to "wipe your mouth, and say you have done no evil!"

5. Let us consider another case, not far distant from this. Suppose a young man, having finished his studies at the University, is desirous to minister in holy things, and, accordingly, enters into orders. What is his intention in this What is the end he proposes to himself If his eye be single, his one design is to save his own soul, and them that hear him; to bring as many sinners as he possibly can out of darkness into marvellous light. If, on the other hand, his eye be not single, if he aim at ease, honour, money, or preferment; the world may account him a wise man, but God says unto him, "Thou fool!" And while the light that is in him is thus darkness, "how great is that darkness!" What folly is comparable to his folly! one peculiarly dedicated to the God of heaven, to "mind earthly things!" A worldly Clergyman is a fool above all fools, a madman above all madmen! Such vile, infamous wretches as these are the real "ground of the contempt of the Clergy." Indolent Clergymen, pleasure-taking Clergymen, money-loving Clergymen, praise-loving Clergymen, preferment-seeking Clergymen, these are the wretches that cause the order in general to be contemned. These are the pests of the Christian world; the grand nuisance of mankind; a stink in the nostrils of God! Such as these were they who made St. Chrysostom to say, "Hell is paved with the souls of Christian Priests."

6. Take another case. Suppose a young woman, of an independent fortune, to be addressed at the same time by a man of wealth without religion, and a man of religion without wealth; in other words, by a rich child of the devil, and a poor child of God. What shall we say, if, other circumstances being equal, she prefer the rich man to the good man It is plain, her eye is not single; therefore her foolish heart is darkened; and how great is that darkness which makes her judge gold and silver a greater recommendation than holiness! which makes a child of the devil, with money, appear more amiable to her than a child of God without it! What words can sufficiently express the inexcusable folly of such a choice What a laughing-stock (unless she severely repent) will she be to all the devils in hell, when her wealthy companion has dragged her down to his own place of torment! 7. Are there any of you that are present before God who are concerned in any of these matters Give me leave with "great plainness of speech," to apply to your consciences "in the sight of God." You, whom God hath entrusted with sons or daughters, is your eye single in choosing partners for them What qualifications do you seek in your sons and daughters in law religion or riches Which is your first consideration Are you not of the old Heathen's mind, Quaerenda pecunia primum, Virtus post nummos Seek money first: Let virtue then be sought. Bring the matter to a point. Which will you prefer a rich Heathen, or a pious Christian a child of the devil, with an estate; or the child of God, without it a lord or gentleman, with the devil in his heart; (he does not hide it, his speech bewrayeth him;) or a tradesman, who, you have reason to believe, has Christ dwelling in his heart O how great is that darkness which makes you prefer a child of the devil to a child of God! Which causes you to prefer the poor trash of worldly wealth, which flies as a shadow, to the riches of eternal glory!

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.

2. "And he said, This will I do;" without asking God's leave, or thinking about Him any more than if there were no God in heaven or on earth; "I will pull down my barns, and build greater; and there will I bestow all my goods and all my fruits." My fruits! They are as much thine as the clouds that fly over thy head! As much as the winds that blow around thee; which, doubtless, thou canst hold in thy fists! "And I will say to my soul, Soul, thou hast much goods laid up for many years!" "Soul, thou hast much goods!" Are then corn, and wine, and oil, the goods of an immortal spirit "Laid up for many years!" Who told thee so Believe him not; he was a liar from the beginning. He could not prolong thy life, if he would. (God alone is the giver of life and death.) And he would not, if he could; but would immediately drag thee to his own sad abode. "Soul, take thy ease; eat, drink, and be merry!" How replete with folly and madness is every part of this wonderful soliloquy! "Eat and drink" Will thy spirit then eat and drink Yea, but not of earthly food. Thou wilt soon eat livid flame, and drink of the lake of fire burning with brimstone. But wilt thou then drink and be merry "Nay, there will be no mirth in those horrid shades; those caverns will resound with no music, "but weeping, and wailing, and gnashing of teeth!" 3. But while he was applauding his own wisdom, "God said unto him, Thou fool! This night shall thy soul be required of thee. And then whose shall those things be which thou hast prepared"

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

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"

8. Observe the remark which our Lord has left upon the whole occurrence: "So is every one who layeth up treasure for himself, and is not rich toward God," such a fool, such an egregious madman, as it is beyond the power of language to express! However wise he may be in his own eyes, and perhaps in those of his neighbour, he is in reality the greatest fool under heaven, who heapeth up things from which he must soon be separated for ever: And whoever is seeking happiness in the things that perish is laying up treasure for himself. This is absolutely inconsistent with being "rich" (or rather, growing) "toward God;" with obeying that scriptural command, "My son, give me thy heart." He who is child of God can truly say. All my riches are above; All my treasure is thy love: He can testify, "All my desire is unto thee, and to the remembrance of thy name!" 9. Let every one who readeth these words, narrowly search his own heart. Where hast thou laid up thy treasure hitherto Where art thou laying it up now Art thou labouring to be rich toward God, or to lay up earthly goods which takes up the greater part of thy thoughts Thou that art careful for outward things, diligent in doing good, and exact in outward duties, beware of covetousness; of decent, honourable love of money; and of a desire to lay up treasures on earth. Lay up treasure in heaven! A few days hence, thou wilt step into a land of darkness; where earthly fruits will be of no avail; where thou wilt not be capable of eating and drinking, or gratifying any of thy senses. What benefit wilt thou then receive from all thou hast laid up in this world What satisfaction in all which thou hast treasured up, all thou hast left behind thee Left behind thee! What! couldest thou then take nothing with thee into the everlasting habitations Nay then, lay up treasure, before thou go hence, which fadeth not away. Preached at Balham, February 19, 1790

3. In order to this, I would inquire, First, What is a dream You will say, "Who does not know this" Might you not rather say, Who does know Is there anything more mysterious in nature Who is there that has not experienced it, that has not dreamed a thousand times Yet he is no more able to explain the nature of it, than he is to grasp the skies. Who can give any clear, satisfactory account of the parent of dreams, sleep It is true, many physicians have attempted this, but they have attempted it in vain. They have talked learnedly about it, but have left the matter at last just as dark as it was before. They tell us some of its properties and effects; but none can tell what is the essence of it. 4. However, we know the origin of dreams, and that with some degree of certainty. There can be no doubt but some of them arise from the present constitution of the body; while others of them are probably occasioned by the passions of the mind. Again: We are clearly informed in Scripture, that some are caused by the operation of good angels; as others, undoubtedly, are owing to the power and malice of evil angels (if we may dare to suppose that there are any such now; or, at least, that they have anything to do in the world). From the same divine treasury of knowledge we learn that, on some extraordinary occasions, the great Father of spirits has manifested himself to human spirits, "in dreams and visions of the night." But which of all these arise from natural, which from supernatural, influence, we are many times not able to determine.

7. Let us then propose the case. Let us suppose we had now before us one that was just passed into the world of spirits. Might not you address such a new-born soul in some such manner as this You have been an inhabitant of earth forty, perhaps fifty or sixty, years. But now God has altered his voice: "Awake, thou that sleepest!" You awake; you arise; you have no more to do with these poor transient shadows. Arise, and shake thyself from the dust! See, all is real here! all is permanent; all eternal! far more stable than the foundations of the earth; yea, than the pillars of that lower heaven. Now that your eyes are open, see how inexpressibly different are all the things that are now round about you! What a difference do you perceive in yourself! Where is your body, your house of clay Where are your limbs, your hands, your feet, your head There they lie, cold, insensible! No anger, hereafter, or shame, Shall redden the innocent clay; Extinct is the animal flame, And passion is vanish'd away. What a change is in the immortal spirit! You see everything around you; but how Not with eyes of flesh and blood! You hear; but not by a stream of undulating air, striking on an extended membrane. You feel; but in how wonderful a manner! You have no nerves to convey the ethereal fire to the common sensory; rather, are you not now all eye, all ear, all feeling, all perception How different, now you are throughly awake, are all the objects round about you! Where are the houses, and gardens, and fields, and cities, which you lately saw Where are the rivers, and seas, and everlasting hills Was it then only in a dream that our poet discovered, Earth hath this variety from heaven Of pleasure situate in hill and dale Nay, I doubt all these vanished away like smoke, the moment you awoke out of the body.

9. Suppose this to be the case with any of you that are now present before God. It may be so to-morrow; perhaps to-night; perhaps this night your "soul may be required of you;" the dream of life may end, and you may wake into broad eternity! See, there lies the poor inanimate carcase, shortly to be sown in corruption and dishonour. But where is the immortal, incorruptible spirit There it stands, naked before the eyes of God! Meantime, what is become of all the affairs which you have been eagerly engaged in under the sun What profit have you reaped of all your labour and care Does your money follow you No; you have left it behind you; the same thing to you as if it had vanished into air! Does your gay or rich apparel follow you Your body is clothed with dust and rottenness. Your soul, indeed is clothed with immortality. But, O! what immortality Is it an immortality of happiness and glory; or of shame and everlasting contempt Where is the honour, the pomp, of the rich and great; the applause that surrounded you All gone; all are vanished away, "like as a shadow that departeth." "The play is over," said Monsieur Moultray, when he saw the ball pierce the temples of his dying master. Charles XII, King of Sweden, at the siege of Frederickshall. And what cared the courtier for this No more than if it had been the conclusion of a farce or dance. But while the buffoon slept on and took his rest, it was not so with the monarch. Though he was not terrified with anything on earth, he would be at the very gates of hell. Vain valour! In the very article of death, he grasped the hilt of his sword! But where was he the next moment, when the sword dropped out of his hand, and the soul out of his body Then ended the splendid dream of royalty, of glory, of destroying cities, and of conquering kingdoms!

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,

Proclaim the glories of our Lord, Dispersed through all the heavenly street; Whose boundless treasures can afford So rich a pavement for his feet. And yet how inconsiderable is the glory of that house, compared to that of its great Inhabitant! in view of whom all the first-born sons of light, angels, archangels, and all the company of heaven, full of light as they are full of love, Approach not, but with both wings veil their eyes. 13. How wonderful, then, now the dream of life is over, now you are quite awake, do all these scenes appear! Even such a sight as never entered, or could enter into your hearts to conceive! How are all those that "awake up after his likeness, now satisfied with it!" They have now a portion, real, solid, incorruptible, "that fadeth not away." Meantime, how exquisitely wretched are they who (to wave all other considerations) have chosen for their portion those transitory shadows which now are vanished, and have left them in an abyss of real misery, which must remain to all eternity! 14. Now, considering that every child of man who is yet upon earth must sooner or later wake out of this dream, and enter real life; how infinitely does it concern every one of us to attend to this before our great change comes! Of what importance is it to be continually sensible of the condition wherein we stand! How advisable, by every possible means, to connect the ideas of time and eternity! so to associate them together, that the thought of one may never recur to your mind, without the thought of the other! It is our highest wisdom to associate the ideas of the visible and invisible world; to connect temporal and spiritual, mortal and immortal being. Indeed, in our common dreams we do not usually know we are asleep whilst we are in the midst of our dream. As neither do we know it while we are in the midst of the dream which we call life. But you may be conscious of it now! God grant you may, before you awake in a winding-sheet of fire!

15. What an admirable foundation for thus associating the ideas of time and eternity, of the visible and invisible world, is laid in the very nature of religion! For, what is religion, I mean scriptural religion for all other is the vainest of all dreams. What is the very root of this religion It is Immanuel, God with us! God in man! Heaven connected with earth! The unspeakable union of mortal with immortal. For "truly our fellowship" (may all Christians say) "is with the Father and with his Son, Jesus Christ. God hath given unto us eternal life; and this life is in his Son." What follows "He that hath the Son hath life: And he that hath not the Son of God hath not life." 16. But how shall we retain a constant sense of this I have often thought, in my waking hours, "Now, when I fall asleep, and see such and such things, I will remember it was but a dream." Yet I could not, while the dream lasted; and probably none else can. But it is otherwise with the dream of life; which we do remember to be such, even while it lasts. And if we do forget it, (as we are indeed apt to do,) a friend may remind us of it. It is much to be wished that such a friend were always near; one that would frequently sound in our ear, "Awake, thou that sleepest, and arise from the dead!" Soon you will awake into real life. You will stand, a naked spirit, in the world of spirits, before the face of the great God! See that you now hold fast that "eternal life, which he hath given you in his Son!" 17. How admirably does this life of God branch out into the whole of religion, I mean scriptural religion! As soon as God reveals his Son in the heart of a sinner, he is enabled to 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 then "rejoices in hope of the glory of God," even with joy unspeakable. And in consequence both of this faith and hope, the love of God is shed abroad in his heart; which, filling the soul with love to all mankind, "is the fulfilling of the law."

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

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

5. I cannot therefore but think, that all those who are with the rich man in the unhappy division of hades, will remain there, howling and blaspheming, cursing God and looking upwards, till they are cast into "the everlasting fire, prepared for the devil and his angels." And, on the other hand, can we reasonably doubt but that those who are now in paradise, in Abraham's bosom, all those holy souls who have been discharged from the body, from the beginning of the world unto this day, will be continually ripening for heaven; will be perpetually holier and happier, till they are received into "the kingdom prepared for them from the foundation of the world" 6. But who can inform us in what part of the universe hades is situated, this abode of both happy and unhappy spirits, till they are re-united to their bodies It has not pleased God to reveal anything concerning it in the Holy Scripture; and, consequently, it is not possible for us to form any judgment, or even conjecture, about it. Neither are we informed, how either one or the other are employed, during the time of their abode there. Yet may we not probably suppose that the Governor of the world may sometimes permit wicked souls "to do his gloomy errands in the deep;" or, perhaps, in conjunction with evil angels, to inflict vengeance on wicked men Or will many of them be shut up in the chains of darkness, unto the great judgment of the great day In the mean time, may we not probably suppose, that the spirits of the just, though generally lodged in paradise, yet may sometimes, in conjunction with the holy angels, minister to the heirs of salvation May they not Sometimes, on errands of love, Revisit their brethren below It is a pleasing thought, that some of these human spirits, attending us with, or in the room of, angels, are of the number of those that were dear to us while they were in the body. So that there is no absurdity in the question: Have ye your own flesh forgot, By a common ransom bought Can death's interposing tide Spirits one in Christ divide

Yea, shall we not be able to move, quick as thought, through the wide realms of uncreated night Above all, the moment we step into eternity, shall we not feel ourselves swallowed up of Him who is in this and every place, who filleth heaven and earth It is only the veil of flesh and blood which now hinders us from perceiving, that the great Creator cannot but fill the whole immensity of space. He is every moment above us, beneath us, and on every side. Indeed, in this dark abode, this land of shadows, this region of sin and death, the thick cloud which is interposed between conceals him from our sight. But the veil will disappear; and he will appear in unclouded majesty, "God over all, blessed for ever!"

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

9. May not some of these evil spirits be likewise employed, in conjunction with evil angels, in tempting wicked men to sin, and in procuring occasions for them yea, and in tempting good men to sin, even after they have escaped the corruption that is in the world Herein, doubtless, they put forth all their strength; and greatly glory if they conquer. A passage in an ancient author may greatly illustrate this: (Although I apprehend, he did not intend that we should take it literally:) "Satan summoned his powers, and examined what mischief each of them had done. One said, `I have set a house on fire, and destroyed all its inhabitants.' Another said, `I have raised a storm at sea, and sunk a ship; and all on board perished in the waters.' Satan answered, `Perhaps those that were burnt or drowned were saved.' A third said, `I have been forty years tempting a holy man to commit adultery; and I have left him asleep in his sin.' Hearing this, Satan rose to do him honour; and all hell resounded with his praise." Hear this, all ye that imagine you cannot fall from grace! 10. Ought not we then to be perpetually on our guard against those subtle enemies Though we see them not, A constant watch they keep; They eye us night and day; And never slumber, never sleep, Lest they should lose their prey. Herein they join with "the rulers of the darkness," the intellectual darkness, "of this world," the ignorance, wickedness, and misery diffused through it, to hinder all good, and promote all evil! To this end they are continually "working with energy in the children of disobedience." Yea, sometimes they work by them those lying wonders that might almost deceive even the children of God.

11. But meantime, how may we conceive the inhabitants of the other part of hades, the souls of the righteous, to be employed It has been positively affirmed by some philosophical men, that spirits have no place. But they do not observe, that if it were so, they must be omnipresent, an attribute which cannot be allowed to any but the Almighty Spirit. The abode of these blessed spirits the ancient Jews were used to term Paradise, the same name which our Lord gave it, telling the penitent thief, "This day shalt thou be with me in paradise." Yet in what part of the universe this is situated who can tell, or even conjecture, since it has not pleased God to reveal anything concerning it But we have no reason to think they are confined to this place; or, indeed, to any other. May we not rather say, that, "servants of his," as well as the holy angels, they "do his pleasure;" whether among the inhabitants of earth, or in any other part of his dominions And as we easily believe that they are swifter than the light; even as swift as thought; they are well able to traverse the whole universe in the twinkling of an eye, either to execute the divine commands, or to contemplate the works of God. What a field is here opened before them! And how immensely may they increase in knowledge, while they survey his works of creation or providence, or his manifold wisdom in the Church! What depth of wisdom, of power, and of goodness do they discover in his methods of "bringing many sons to glory!" Especially while they converse on any of these subjects, with the illustrious dead of ancient days! with Adam, first of men; with Noah, who saw both the primeval and the ruined world; with Abraham, the friend of God; with Moses, who was favoured to speak with God, as it were, "face to face;" with Job, perfected by sufferings; with Samuel, David, Solomon, Isaiah, Daniel, and all the Prophets; with the Apostles, the noble army of Martyrs, and all the saints who have lived and died to the present day; with our elder brethren, the holy angels, cherubim, seraphim, and all the companies of heaven; above all the name of creature owns, with Jesus, the Mediator of the new covenant!

with Adam, first of men; with Noah, who saw both the primeval and the ruined world; with Abraham, the friend of God; with Moses, who was favoured to speak with God, as it were, "face to face;" with Job, perfected by sufferings; with Samuel, David, Solomon, Isaiah, Daniel, and all the Prophets; with the Apostles, the noble army of Martyrs, and all the saints who have lived and died to the present day; with our elder brethren, the holy angels, cherubim, seraphim, and all the companies of heaven; above all the name of creature owns, with Jesus, the Mediator of the new covenant! Meantime, how will they advance in holiness; in the whole image of God, wherein they were created; in the love of God and man; gratitude to their Creator, and benevolence to all their fellow-creatures! Yet it does not follow, (what some earnestly maintain,) that this general benevolence will at all interfere with that peculiar affection which God himself implants for our relations, friends, and benefactors. O no! had you stood by his bed-side, when that dying saint was crying out, "I have a father and a mother gone to heaven;" (to paradise, the receptacle of happy spirits;) "I have ten brothers and sisters gone to heaven; and now I am going to them that am the eleventh! Blessed be God that I was born!" would you have replied, "What, if you are going to them They will be no more to you than any other persons; for you will not know them." Not know them! Nay, does not all that is in you recoil at that thought Indeed, sceptics may ask, "How do disembodied spirits know each other" I answer plainly, I cannot tell: But I am certain that they do. This is as plainly proved from one passage of Scripture as it could be from a thousand. Did not Abraham and Lazarus know each other in hades, even afar off even though they were fixed on different sides of the "great gulf" Can we doubt, then, whether the souls that are together in paradise shall know one another The Scripture, therefore, clearly decides this question. And so does the very reason of the thing; for we know, every holy temper which we carry with us into paradise will remain in us for ever. But such is gratitude to our benefactors. This, therefore, will remain for ever.

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

So little could even the most improved reason discover concerning the invisible and eternal world! The greater cause have we to praise the Father of Lights, who hath opened the eyes of our understanding, to discern those things which could not be seen by eyes of flesh and blood; that He who of old time shined out of darkness, hath shined in our hearts, and enlightened us with the light of the glory of God, in the face of Jesus Christ, "the author and finisher of our faith;" "by whom he made the worlds;" by whom he now sustains whatever he hath made; for, Till nature shall her Judge survey, The King Messiah reigns. These things we have believed upon the testimony of God, the Creator of all things, visible and invisible; by this testimony we already know the things that now exist, though not yet seen, as well as those that will exist in their season, until this visible world will pass away, and the Son of Man shall come in his glory. 18. Upon the whole, what thanks ought we to render to God, who has vouchsafed this "evidence of things unseen" to the poor inhabitants of earth, who otherwise must have remained in utter darkness concerning them! How invaluable a gift is even this imperfect light, to the benighted sons of men! What a relief is it to the defects of our senses, and consequently, of our understanding; which can give us no information of anything, but what is first presented by the senses! But hereby a new set of senses (so to speak) is opened in our souls; and by this means, The things unknown to feeble sense, Unseen by reason's glimmering ray, With strong, commanding evidence, Their heavenly origin display. Faith lends its realizing light: The clouds disperse, the shadowns fly; The Invisible appears in sight, And GOD is seen by mortal eyes! London, January 17, 1791

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"

2. But is there not a God in the world Doubtless there is: And it is "He that hath made us, not we ourselves." He made us gratuitously, of his own mere mercy; for we could merit nothing of him before we had a being. It is of his mercy that he made us at all; that he made us sensible, rational creatures, and above all, creatures capable of God. It is this, and this alone, which puts the essential difference between men and brutes. But if he has made us, and given us all we have, if we owe all we are and have to him; then surely he has a right to all we are and have, to all our love and obedience. This has been acknowledged by almost all who believed themselves to be his creatures, in all ages and nations. But a few years ago a learned man frankly confessed: "I could never apprehend that God's having created us, gave him any title to the government of us; or, that his having created us, laid us under any obligation to yield him our obedience." I believe that Dr. Hutcheson was the first man that ever made any doubt of this; or that ever doubted, much less denied, that a creature was obliged to obey his Creator. If Satan ever entertained this thought, (but it is not probable he ever did,) it would be no wonder he should rebel against God, and raise war in heaven. And hence would enmity against God arise in the hearts of men also; together with all the branches of ungodliness which abound therein at this day. Hence would naturally arise the neglect of every duty which we owe to him as our Creator, and all the passions and hopes which are directly opposite to every such duty. 3. From the devil the spirit of independence, self-will, and pride, productive of all ungodliness and unrighteousness, quickly infused themselves into the hearts of our first parents in paradise. After they had eaten of the tree of knowledge, wickedness and misery of every kind rushed in with a full tide upon the earth, alienated us from God, and made way for all the rest. Atheism, (now fashionably termed dissipation,) and idolatry, love of the world, seeking happiness in this or that creature, covered the whole earth.

Upright both in heart and will, We by our God were made; But we turn'd from good to ill, And o'er the creatures stray'd; Multiplied our wandering thought, Which first was fix'd on God alone; In ten thousand objects sought The bliss we lost in one. 4. It would be endless to enumerate all the species of wickedness, whether in thought, word, or action, that now overspread the earth, in every nation, and city, and family. They all centre in this, Atheism, or idolatry; pride, either thinking of themselves more highly than they ought to think, or glorying in something which they have received, as though they had not received it; independence and self-will, doing their own will, not the will of Him that made them. Add to this, seeking happiness out of God, in gratifying the desire of the flesh, the desire of the eye, and the pride of life. Hence it is a melancholy truth that (unless when the Spirit of God has made the difference) all mankind now, as well as four thousand years ago, "have corrupted their ways before the Lord; and every imagination of the thought of man's heart is evil, only evil, and that continually." However therefore men may differ in their outward ways, (in which, undoubtedly, there are a thousand differences,) yet in the inward root, the enmity against God, Atheism, pride, self-will, and idolatry, it is true of all, that "the heart of man," of every natural man, "is desperately wicked." 5. But if this be the case, how is it that everyone is not conscious of it For who should "know the things of a man, like the spirit of a man that is in him" Why is it that so few know themselves For this plain reason: Because the heart is not only "desperately wicked," but "deceitful above all things." So deceitful, that we may well ask, "Who can know it" Who, indeed, save God that made it By his assistance we may, in the Second place, consider this, the deceitfulness of man's heart.

That foul monster, War, that we meet, Lays deep the noblest work of the creation; Which wears in vain its Maker's glorious image, Unprivileged from thee! In the train of this fell monster are murder, adultery, rape, violence, and cruelty of every kind. And all these abominations are not only found in Mahometan or Pagan countries, where their horrid practice may seem to be the natural result of equally horrid principles; but in those that are called Christian countries, yea, in the most knowing and civilized states and kingdoms. And let it not be said, "This is only the case in Roman Catholic countries." Nay, we that are called Reformed are not one whit behind them in all manner of wickedness. Indeed, no crime ever prevailed among the Turks or Tartars, which we here cannot parallel in every part of Christendom. Nay, no sin ever appeared in heathen or papal Rome, which is not found at this day in Germany, France, Holland, England, and every other Protestant as well as popish country. So that it might now be said, with as much truth and as few exceptions, of every court in Europe, as it was formerly in the court of Saul: "There is none righteous, no not one; they are altogether become abominable: There is none that understandeth, and seeketh after God."

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

The Heavenly Treasure In Earthen Vessels "We have this treasure in earthen vessels." 2 Cor. 4:7. 1. How long was man a mere riddle to himself! For how many ages were the wisest of men utterly unable to reveal the mystery, to reconcile the strange inconsistencies, in him, the wonderful mixture of good and evil, of greatness and littleness, of nobleness and baseness barrenness The more deeply they considered these things the more they were entangled. The more pains they took, in order to clear up the subject, the more they were bewildered in vain, uncertain conjectures. 2. But what all the wisdom of man was unable to do, was in due time done by the wisdom of God. When it pleased God to give an account of the origin of things, and of man in particular, all the darkness vanished away, and the clear light shone. "God said, Let us make man in our own image." It was done. In the image of God man was made. Hence we are enabled to give a clear, satisfactory account of the greatness, the excellency, the dignity of man. But "man, being in honour" did not continue therein, but rebelled 20 against his sovereign Lord. Hereby he totally lost, not only the favour, but likewise the image of God. And "in Adam all died." For fallen "Adam begat a son in his own likeness." And hence we are taught to give a clear, intelligible account of the littleness and baseness of man. He is sunk even below the beasts that perish. Human nature now is not only sensual but devilish. There is in every man born into the world, (what is not in any part of the brute creation; no beast is fallen so low,) a "carnal mind, which is enmity," direct enmity, "against God."

3. By considering, therefore, these things in one view, the creation and the fall of man, all the inconsistencies of his nature are easily and fully understood. The greatness and littleness, the dignity and baseness, the happiness and misery, of his present state, are no longer a mystery, but clear consequences of his original state and his rebellion against God. This is the key that opens the whole mystery, that removes all the difficulty, by showing what God made man at first, and what man has made himself. It is true, he may regain a considerable measure of "the image of God wherein he was created:" But still, whatever we regain, we shall "have this treasure in earthen vessels." In order to have a clear conception of this, we may inquire, First, what is "the treasure" which we now have; and, in the Second place, consider how "we have this treasure in earthen vessels." I. 1. And, First, let us inquire, What is this treasure which Christian believers have I say, believers; for it is of these directly that the Apostle is here speaking. Part of this they have, in common with other men, in the remains of the image of God. May we not include herein, First, an immaterial principle, a spiritual nature, endued with understanding, and affections, and a degree of liberty; of a self-moving, yea, and self-governing power (otherwise we were mere machines, stocks, and stones) And, Secondly, all that is vulgarly called natural conscience; implying some discernment of the difference between moral good and evil, with an approbation of one, and disapprobation of the other, by an inward monitor excusing or accusing Certainly, whether this is natural or superadded by the grace of God, it is found, at least in some small degree, in every child of man. Something of this is found in every human heart, passing sentence concerning good and evil, not only in all Christians, but in all Mahometans, all Pagans, yea, the vilest of savages. 2. May we not believe, that all Christians, though but nominally such, have sometimes at least, some desire to please God, as well as some light concerning what does really please him, and some convictions when the are sensible of displeasing him Such treasure have all the children of men, more or less, even when they do not yet know God.

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.

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

Let a musician be ever so skilful, he will make but poor music if his instrument be out of tune. From a disordered brain (such as is, more or less, that of every child of man) there will necessarily arise confusedness of apprehension, showing itself in a thousand instances; false judgment, the natural result thereof, and wrong inferences; and from these, innumerable mistakes will follow, in spite of all the caution we can use. But mistakes in the judgment will frequently give occasion to mistakes in practice; they will naturally cause our speaking wrong in some instances, and acting wrong in others; nay, they may occasion not only wrong words or actions, but wrong tempers also. If I judge a man to be better than he really is; in consequence I really love him more than he deserves. If I judge another to be worse than he really is; I shall, in consequence, love him less than he deserves. Now both these are wrong tempers. Yet possibly it may not be in my power to avoid either the one or the other. 2. Such are the unavoidable consequences of "having these treasures in earthen vessels." Not only death, and its forerunners, sickness, weakness, and pain, and a thousand infirmities, but likewise error, in ten thousand shapes, will be always ready to attack us. Such is the present condition of humanity! Such is the state of the wisest men! Lord, "what is man, that thou art still mindful of him; or the son of man, that thou regardest him" 3. Something of this great truth, that the "corruptible body presses down the soul," is strongly expressed in those celebrated lines of the ancient poet. Speaking of the souls of men he says: Igneus est ollis vigor, et coelestis origo Semnibus; quantum non noxia corpora tardant, Terrenique hebetant artus, moribundaque membra. These seeds of heavenly fire, With strength innate, would to their source aspire, But that their earthly limbs obstruct their flight, And check their soaring to the plains of light.

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

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

On Living Without God "Without God in the world." Eph. 2:12. 1. Perhaps these words might be more properly translated, Atheists in the world. This seems to be a little stronger expression than "without God in the world," which sounds nearly negative, and does not necessarily imply any more than the having no fellowship or intercourse with God. On the contrary, the word Atheist is commonly understood to mean something positive, the not only disclaiming any intercourse with him, but denying his very being. 2. The case of these unhappy men may be much illustrated by a late incident, the truth of which cannot reasonably be doubted, there having been so large a number of eye-witnesses. An ancient oak being cut down, and split through the midst, out of the very heart of the tree crept a large toad, and walked away with all the speed he could. Now how long, may we probably imagine, had this creature continued there It is not unlikely it might have remained in its nest above a hundred years. It is not improbable it was nearly, if not altogether, coeval with the oak; having been some way or other enclosed therein at the time that it was planted. It is not therefore unreasonable to suppose that it had lived that strange kind of life at least a century. We say, it had lived; But what manner of life! How desirable! How enviable! As Cowley says: O life, most precious and most dear! O life, that Epicures would long to share! Let us spend a few thoughts upon so uncommon a case, and make some improvement of it. 3. This poor animal had organs of sense; yet it had not any sensation. It had eyes, yet no ray of light ever entered its black abode. From the very first instant of its existence there, it was shut up in impenetrable darkness. It was shut up from the sun, moon and stars, and from the beautiful face of nature; indeed, from the whole visible world, as much as if it had no being.

6. How exact a parallel may be drawn between this creature (hardly to be called an animal) and a man that is "without God in the world!" Such as are a vast majority of even those that are called Christians! I do not mean that they are Atheists, in the common sense of the word. I do not believe that these are so numerous as many have imagined. Making all the inquiry and observation I could for upwards of fifty years, I could not find twenty who seriously disbelieved the being of a God; nay, I have found only two of these (to the best of my judgment) in the British Islands: Both of these then lived in London, and had been of this persuasion many years. But several years before they were called to appear before God, both John S - and John B - were fully convinced that there is a God; and, what is more remarkable, they were first convinced that he is a terrible, and then that he is a merciful God. I mention these two accounts to show not only that there are real literal Atheists in the world; but also, that even then, if they will condescend to ask it, they may find "grace to help in time of need." 7. But I do not mean such as these when I speak of those who are Atheists or "without God in the world;" but of such as are only practical Atheists; as have not God in all their thoughts; such as have not acquainted themselves with him, neither have any fellowship with him; such as have no more intercourse with God, or the invisible world, than this animal had with the visible. I will endeavour to draw the parallel between these. And may God apply it to their hearts!

8. Every one of these is in exactly such a situation with regard to the invisible as the toad was in respect to the visible world. That creature had undoubtedly a sort of life, such as it was. It certainly had all the internal and external parts that are essential to animal life; and, without question, it had suitable juices, which kept up a kind of circulation. This was a life indeed! And exactly such a life is that of the Atheist, the man "without God in the world." What a thick veil is between him and the invisible world, which, with regard to him, is as though it had no being! He has not the least perception of it; not the most distant idea. He has not the least sight of God, the intellectual Sun; nor any the least attraction toward him, or desire to have any knowledge of his ways. Although His light be gone forth into all lands, and His sound unto the end of the world, yet he heareth no more thereof than of the fabled music of the spheres. He tastes nothing of the goodness of God or the powers of the world to come. He does not feel (as our Church speaks) the working of the Holy Spirit in his heart. In a word, he has no more intercourse with a knowledge of the spiritual world, than this poor creature had of the natural, while shut up in its dark enclosure. 9. But the moment the Spirit of the Almighty strikes the heart of him that was till then without God in the world, it breaks the hardness of his heart, and creates all things new. The Sun of Righteousness appears, and shines upon his soul, showing him the light of the glory of God in the face of Jesus Christ. He is in a new world. All things round him are become new, such as it never before entered into his heart to conceive. He sees, so far as his newly-opened eyes can bear the sight, The opening heavens around him shine, With beams of sacred bliss.

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!

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.

3. And beware of forming a hasty judgment concerning the fortune of others. There may be secrets in the situation of a person, which few but God are acquainted with. Some years since, I told a gentleman, "Sir, I am afraid you are covetous." He asked me, "What is the reason of your fear" I answered, "A year ago, when I made a collection for the expense of repairing the Foundery, you subscribed five guineas. At the subscription made this year you subscribed only half a guinea." He made no reply; but after a time asked, "Pray, Sir, answer me a question: Why do you live upon potatoes" (I did so between three and four years.) I replied, "It has much conduced to my health." He answered, "I believe it has. But did you not do it likewise to save money" I said, "I did; for what I save from my own meat, will feed another that else would have none." "But, Sir", said he, "if this be your motive you may save much more. I know a man that goes to the market at the beginning of every week: There he buys a pennyworth of parsnips, which he boils in a large quantity of water. The parsnips serve him for food, and the water for drink, the ensuing week So his meat and drink together cost him only a penny a week." This he constantly did, though he had then two hundred pounds a year, to pay the debts which he had contracted before he knew God! And this was he, whom I had set down for a covetous man!

6. It is possible for a man to cheat himself by this ingenious device. And he may cheat other men; for as long "as thou doest good unto thyself, men will speak well of thee." "A right good man," says the Londoner, "he is worth a plum" (a hundred thousand pounds). But, alas! he cannot deceive God; and he cannot deceive the devil. Ah, no! The curse of God is upon thee already, and on all that thou hast. And to-morrow, when the devil seizes thy soul, will he not say, "What do all thy riches profit thee" Will they purchase a pillow for thy head, in the lake of fire burning with brimstone Or will they procure thee a cup of "water to cool thy tongue," while thou art tormented in that flame" O follow the wise direction here given! that God may not say unto thee, "Thou fool!" 7. This shift, therefore, will not avail. It will not be any protection, either against the wrath of God, or the malice and power of the devil. Thou art convicted already of "setting thy heart" upon thy riches, if thou layest all thou hast above the conveniences of life, on adding money to money, house to house, or field to field, without giving at least a tenth of thine income (the Jewish proportion) to the poor. By whatsoever means thy riches increase, whether with or without labour; whether by trade, legacies, or any other way; unless thy charities increase in the same proportion; unless thou givest a full tenth of thy substance, of thy fixed and occasional income; thou dost undoubtedly set thy heart upon thy gold, and it will "eat thy flesh as fire!"

8. But O! who can convince a rich man that he sets his heart upon riches For considerably above half a century I have spoken on this head, with all the plainness that was in my power. But with how little effect! I doubt whether I have, in all that time, convinced fifty misers of covetousness. When the lover of money was described ever so clearly, and painted in the strongest colours, who applied it to himself To whom did God, and all that knew him, say, "Thou art the man!" If he speaks to any of you that are present, O do not stop your ears! Rather say, with Zaccheus, "Behold, Lord, the half of my goods I give to the poor; and if I have done any wrong to any man, I restore fourfold." He did not mean that he had done this in time past; but that he determined to do so for the time to come. I charge thee before God, thou lover of money, to "go and do likewise!" 9. I have a message from God unto thee, O rich man! whether thou wilt hear, or whether thou wilt forbear. Riches have increased with thee; at the peril of thy soul, "set not thine heart upon them!" Be thankful to Him that gave thee such a talent, so much power of doing good. Yet dare not to rejoice over them, but with fear and trembling. Cave ne inhaereas, says pious Kempis, ne capiaris et pereas: "Beware thou cleave not unto them, lest thou be entangled and perish." Do not make them thy end, thy chief delight, thy happiness, thy God! See that thou expect not happiness in money, nor anything that is purchasable thereby; in gratifying either the desire of the flesh, the desire of the eyes, or the pride of life.

11. The Second branch of the love of the world, "the desire of the eyes," is of a wider extent. We may understand thereby, the seeking our happiness in gratifying the imagination, (which is chiefly done by means of the eyes,) by grand, or new, or beautiful objects; If they may not all be reduced to one head; since neither grand nor beautiful objects are pleasing when the novelty of them is gone. But are not the veriest trifles pleasing as long as they are new Do not some of you, on the score of novelty, seek no small part of your happiness in that trifle of trifles dress Do not you bestow more money, or (which is the same) more time or pains, upon it than you did once I doubt this is not done to please God. Then it pleases the devil. If you laid aside your need less ornaments some years since, ruffles, necklaces, spider-caps, ugly, unbecoming bonnets, costly linen, expensive laces, have you not, in defiance of religion and reason, taken to them again

13. Ye angels of God, ye servants of his, that continually do his pleasure! our common Lord hath entrusted you also with talents far more precious than gold and silver, that you may minister in your various offices to the heirs of salvation. Do not you employ every mite of what you have received, to the end for which it was given you And hath he not directed us to do his will on earth, as it is done by you in heaven Brethren, what are we doing! Let us awake! Let us arise! Let us imitate those flaming ministers! Let us employ our whole soul, body and substance, according to the will of our Lord! Let us render unto God the things that are God's; even all we are, and all we have! 14. Most of those who when riches increase set their hearts upon them, do it indirectly in some of the preceding instances. But there are others who do this more directly; being, properly, "lovers of money;" who love it for its own sake; not only for the sake of what it procures. But this vice is very rarely found in children or young persons; but only, or chiefly, in the old, in those that have the least need of money, and the least time to enjoy it. Might not this induce one to think, that in many cases it is a penal evil; that it is a sin-punishing evil; that when a man has, for many years, hid his precious talent in the earth, God delivers him up to Satan, to punish by the inordinate love of it Then it is that he is more and more tormented by that auri sacra fames, "that execrable hunger after gold" which can never be satisfied. No: It is most true, as the very Heathen observes, Crescit amor nummi, quantum ipsa pecunia crescit, "As money, so the love of money, grows; it increases in the same proportion." As in a dropsy, the more you drink, the more you thirst; till that unquenchable thirst plunge you into the fire which ever shall be quenched!

15. "But is there no way," you may ask, "either to prevent or to cure this dire disease" There is one preventative of it, which is also a remedy for it; and I believe there is no other under heaven. It is this. After you have gained (with the cautions above given) all you can, and saved all you can, wanting for nothing; spend not one pound, one shilling, or one penny, to gratify either the desire of the flesh, the desire of the eyes, or the pride of life; or indeed, for any other end than to please and glorify God. Having avoided this rock on the right hand, beware of that on the left. Secondly. Hoard nothing. Lay up no treasure on earth, but give all you can; that is, all you have. I defy all the men upon earth, yea, all the angels in heaven, to find any other way of extracting the poison from riches. 16. Let me add one word more. After having served you between sixty and seventy years; with dim eyes, shaking hands, and tottering feet, I give you one more advice before I sink into the dust. Mark those words of St. Paul: "Those that desire" or endeavour "to be rich," that moment "fall into temptation." Yea, a deep gulf of temptation, out of which nothing less than almighty power can deliver them. "They fall into a snare" the word properly means a steel trap, which instantly crushes the animal, taken therein, to pieces; "and into divers foolish and hurtful desires, which plunge men into destruction and perdition." You, above all men, who now prosper in the world, never forget these awful words! How unspeakably slippery is your path! How dangerous every step! The Lord God enable you to see your danger, and make you deeply sensible of it! O may you "awake up after his likeness, and be satisfied with it!"

When God at first surveyed all the works he had made, "behold, they were very good." All were perfect in beauty, and man, the lord of all, was perfect in holiness. And as his holiness was, so was his happiness. Knowing no sin, he knew no pain. But when sin was conceived, it soon brought forth pain; the whole scene was changed in a moment. He now groaned under the weight of a mortal body, and, what was far worse, a corrupted soul. That "spirit" which could have borne all his other "infirmities" was itself "wounded," and sick unto death. Thus, "in the day wherein he sinned, he began to "die;" and thus "in the midst of life we are in death;" yea, "the whole creation groaneth together," "being in bondage to sin," and therefore to misery. The whole world is, indeed, in its present state, only one great infirmary. All that are therein are sick of sin; and their one business there is to be healed. And for this very end, the great Physician of souls is continually present with them; marking all the diseases of every soul, and "giving medicines to heal its sickness." These medicines are often painful, too: Not that God willingly afflicts his creatures, but he allots them just as much pain as is necessary to their health; and for that reason because it is so. The pain of cure must, then, be endured by every man, as well as the pain of sickness. And herein is manifest the infinite wisdom of Him who careth for us, that the very sickness of those with whom he converses may be a great means of every man's cure. The very wickedness of others is, in a thousand ways, conducive to a good man's holiness. They trouble him, it is true; but even that trouble is "health to his soul, and marrow to his bones." He suffers many things from them; but it is to this end, that he may be "made perfect through" those "sufferings."

But as perfect holiness is not found on earth, so neither is perfect happiness. In this life adult Christians are saved from all sin, and are made perfect in love. See Mr. Wesley's "Plain Account of Christian Perfection." Edit. Some remains of our disease will ever be felt, and some physic be necessary to heal it. Therefore we must be, more or less, subject to the pain of cure, as well as the pain of sickness. And, accordingly, neither do "the wicked" here "cease from troubling," nor can "the weary be at rest." Who, then will "deliver" us "from the body of this death" Death will deliver us. Death shall set those free in a moment, who "were all their life-time subject to bondage." Death shall destroy at once the whole body of sin, This doctrine, that we are saved from sin by death, is nowhere taught in sacred Scripture, as Mr. Wesley afterwards perceived, and demonstrated in the treatise just mentioned, and in several of his Sermons. Edit. and therewith of its companion, pain. And therefore, "there the wicked cease from troubling, and there the weary be at rest." The Scriptures give us no account of the place where the souls of the just remain from death to the resurrection; but we have an account of their state in these words: In explaining which I shall consider, I. How the wicked do here trouble good men; and, II. How the weary are there at rest." I. Let us consider, First, how the "wicked" here "trouble" good men. And this is a spacious field. Look round the world; take a view of all the troubles therein: How few are there whereof the wicked are not the occasion! "From whence come wars and fightings among you" Whence all the ills that embitter society; that often turn that highest of blessings into a curse, and make it "good for man to be alone" "Come they not hence," from self-will, pride, inordinate affection in one word, from wickedness And can it be otherwise, so long as it remains upon earth As well may "the Ethiopian change his skin," as a wicked man cease to trouble both himself and his neighbour, but especially good men: Inasmuch as, while he is wicked he is continually injuring either them, or himself, or God.

2. There, therefore, "the weary are at rest" from all the troubles which the wicked occasioned; and, indeed, from all the other evils which are necessary in this world, either as the consequence of sin, or for the cure of it. They are at rest, in the First place, from bodily pain. In order to judge of the greatness of this deliverance, let but those who have not felt it take a view of one who lies on a sick or death bed. Is this he that was "made a little lower than the angels" How is the glory departed from him! His eye is dim and heavy; his cheek pale and wan; his tongue falters; his hand trembles; his breast heaves and pants; his whole body is now distorted, and writhed to and fro; now moist, and cold, and motionless, like the earth to which it is going. And yet, all this which you see is but the shadow of what he feels. You see not the pain that tears his heart, that shoots through all his veins, and chases the flying soul through every part of her once-loved habitation. Could we see this, too, how earnestly should we cry out: "O sin, what hast thou done! To what hast thou brought the noblest part of the visible creation! Was it for this the good God made man" O no! Neither will he suffer it long. Yet a little while, and all the storms of life shall be over, and thou shalt be gathered into the storehouse of the dead; and "there "the weary are at rest."

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.'"

7. My brethren, these truths need little application. Believe ye that these things are so What then hath each of you to do, but to "lay aside every weight, and run with patience the race set before him" To "count all things" else "but dung" and dross; especially those grand idols, learning and reputation, if they are pursued in any other measure, or with any other view, than as they conduce to the knowledge and love of God to have this "one thing" continually in thine heart, "when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" to have thy "loins" ever "girt," and "thy light burning" to serve the Lord thy God with all thy might; if by any means, when He requireth thy soul of thee, perhaps in an hour when thou lookest not for Him, thou mayst enter "where the wicked cease from troubling, and where the weary are at rest."

National Sins And Miseries Preached at St. Matthew's, Bethnal-Green on Sunday, November 12, 1775 for the benefit of the widows and orphans of the soldiers who lately fell, near Boston, in New-England. "Lo, I have sinned, and I have done wickedly: But these sheep, what have they done" 2 Sam. 24:17. 1. The chapter begins, "And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah." "Again;" it had been kindled against them but a few years before; in consequence of which "there had been a famine in the land three years, year after year," (2 Sam. 21:1,) till David inquired of the Lord, and was taught the way of appeasing it. We are not informed, in what particular manner Israel had now offended God; by what particular cause his anger was kindled, but barely with the effect. "He moved David against them to say, Go, number Israel and Judah." "He," not God! Beware how you impute this to the fountain of love and holiness! It was not God, but Satan, who thus moved David. So the parallel Scripture expressly declares: "And Satan stood up against Israel, and provoked David to number Israel." (1 Chron. 21:1.) Satan stood before God, to accuse David and Israel, and to beg God's permission to tempt David. Standing is properly the accuser's posture before the tribunals of men; and therefore the Scripture, which uses to speak of the things of God after the manner of men, represents Satan as appearing in this posture before the tribunal of God. "And David said to Joab, and to the rulers of the people, Go, number Israel, from Beersheba even to Dan; and bring the number of them to me, that I may know it." (2 Sam. 23:2.)

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"

2. Grievous enough is this calamity, which multitudes every day suffer. But I do not know whether many more do not labour under a still more grievous calamity. It is a great affliction to be deprived of bread; but it is a still greater to be deprived of our senses. And this is the case with thousands upon thousands of our countrymen at this day. Wide-spread poverty (though not in so high a degree) I have seen several years ago. But so widespread a lunacy I never saw, nor, I believe the oldest man alive. Thousands of plain, honest people throughout the land are driven utterly out of their senses, by means of the poison which is so diligently spread through every city and town in the kingdom. They are screaming out for liberty while they have it in their hands, while they actually possess it; and to so great an extent, that the like is not known in any other nation under heaven; whether we mean civil liberty, a liberty of enjoying all our legal property, or religious liberty, a liberty of worshipping God according to the dictates of our own conscience. Therefore all those who are either passionately or dolefully crying out, "Bondage! Slavery!" while there is no more danger of any such thing, than there is of the sky falling upon their head, are utterly distracted; their reason is gone; their intellects are quite confounded. Indeed, many of these have lately recovered their senses; yet are there multitudes still remaining, who are in this respect as perfectly mad as any of the inhabitants of Bedlam. 3. Let not anyone think, this is but a small calamity which has fallen upon our land. If you saw, as I have seen, in every county, city, town, men who were once of a calm, mild, friendly temper, mad with party-zeal, foaming with rage against their quiet neighbours, ready to tear out one another's throats, and to plunge their swords into each other's bowels; if you had heard men who once feared God and honoured the king, now breathing out the bitterest invectives against him, and just ripe, should any occasion offer, for treason and rebellion; you would not then judge this to be a little evil, a matter of small moment, but one of the heaviest judgments which God can permit to fall upon a guilty land.

5. Is there a character more despicable than even that of a liar Perhaps there is; even that of an epicure. And are we not a generation of epicures Is not our belly our god Are not eating and drinking our chief delight, our highest happiness Is it not the main study (I fear, the only study) of many honourable men to enlarge the pleasure of tasting When was luxury (not in food only, but in dress, furniture, equipage) carried to such an height in Great Britain ever since it was a nation We have lately extended the British empire almost over the globe. We have carried our laurels into Africa, into Asia, into the burning and the frozen climes of America. And what have we brought thence All the elegance of vice which either the eastern or western world could afford. 6. Luxury is constantly the parent of sloth. Every glutton will, in due time, be a drone. The more of meat and drink he devours, the less taste will he have for labour. This degeneracy of the Britons from their temperate, active forefathers, was taken notice of in the last century. But if Mr. Herbert then said, O England, full of sin, but most of sloth! what would he have said now Observe the difference between the last and the present century, only in a single instance: In the last, the Parliament used to meet hora quinta, ante meridiem, "at five in the morning!" Could these Britons look out of their graves, what would they think of the present generation 7. Permit me to touch on one article more, wherein, indeed, we excel all the nations upon earth. Not one nation under the canopy of heaven can vie with the English in profaneness. Such a total neglect, such an utter contempt of God, is nowhere else to be found. In no other streets, except in Ireland, can you hear on every side, The horrid oath, the direful curse, That latest weapon of the wretch's war, And blasphemy, sad comrade of despair!

9. But now the plague is begun, and has already made such ravages both in England and America, what can we do, in order that it may be stayed How shall we stand "between the living and the dead" Is there any better way to turn aside the anger of God, than that prescribed by St. James: "Purge your hands, ye sinners, and purify your hearts, ye double-minded" First. "Purge your hands." Immediately put away the evil of your doings. Instantly flee from sin, from every evil word and work, as from the face of a serpent. "Let no corrupt communication proceed out of your mouth;" no uncharitable, no unprofitable, conversation. Let no guile be found in your mouth: Speak to every man the truth from your heart. Renounce every way of acting, however gainful, which is contrary either to justice or mercy. Do to everyone as, in parallel circumstances, you would wish he should do unto you. Be sober, temperate, active; and in every word and work, labour to have a conscience void of offence toward God and toward man. Next, through the almighty grace of Him that loved you, and gave himself for you, "purify your hearts by faith." Be no longer double-minded, halting between earth and heaven, striving to serve God and mammon. Purify your hearts from pride, humbling yourselves under the mighty hand of God; from all party-zeal, anger, resentment, bitterness, which now, especially, will easily beset you; from all prejudice, bigotry, narrowness of spirit; from impetuosity, and impatience of contradiction; from love of dispute, and from every degree of an unmerciful or implacable temper. Instead of this earthly, devilish wisdom, let "the wisdom from above" sink deep into your hearts; that "wisdom" which "is first pure," then "peaceable, easy to be entreated," convinced, persuaded, or appeased, "full of mercy and good fruits; without partiality," embracing all men; "without hypocrisy," genuine and unfeigned. Now, if ever, "putting away with all malice, all clamour," (railing,) "and evil-speaking: Be ye kind one to another," to all your brethren and countrymen, "tender-hearted" to all that are in distress; "forgiving one another, even as God for Christ's sake hath forgiven you."

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

1. In the year 1736 it pleased God to begin a work of grace in the newly planted colony of Georgia, then the southernmost of our settlements on the continent of America. To those English who had settled there the year before, were then added a body of Moravians, so called; and a larger body who had been expelled from Germany by the Archbishop of Salzburg. These were men truly fearing God and working righteousness. At the same time there began an awakening among the English, both at Savannah and Frederica; many inquiring what they must do to be saved, and "bringing forth fruits meet for repentance." 2. In the same year there broke out a wonderful work of God in several parts of New-England. It began in Northampton, and in a little time appeared in the adjoining towns. A particular and beautiful account of this was published by Mr. Edwards, Minister of Northampton. Many sinners were deeply convinced of sin, and many truly converted to God. I suppose there had been no instance in America of so swift and deep a work of grace, for an hundred years before; nay, nor perhaps since the English settled there. 3. The following year, the work of God spread by degrees from New-England towards the south. At the same time it advanced by slow degrees, from Georgia towards the north. In a few souls it deepened likewise; and some of them witnessed a good confession, both in life and in death. 4. In the year 1738 Mr. Whitefield came over to Georgia, with a design to assist me in preaching, either to the English or the Indians. But as I was embarked for England before he arrived, he preached to the English altogether, first in Georgia, to which his chief service was due, then in South and North Carolina, and afterwards in the intermediate provinces, till he came to New-England. And all men owned that God was with him, wheresoever he went; giving a general call to high and low, rich and poor, to "repent, and believe the gospel." Many were not disobedient to the heavenly calling: They did repent and believe the gospel. And by his ministry a line of communication was formed, quite from Georgia to New-England.

9. This was considered at large in our yearly Conference at Bristol, in the year 1769: And two of our Preachers willingly offered themselves; viz., Richard Boardman and Joseph Pillmoor. They were men well reported of by all, and (we believed) fully qualified for the work. Accordingly, after a few days spent in London, they cheerfully went over. They laboured first in Philadelphia and New-York; afterwards in many other places: And everywhere God was eminently with them, and gave them to see much fruit of their labour. What was wanting before was now supplied: Those who were desirous to save their souls were no longer a rope of sand, but clave to one another, and began to watch over each other in love. Societies were formed, and Christian discipline introduced in all its branches. Within a few years after, several more of the Preachers were willing to go and assist them. And God raised up many natives of the country who were glad to act in connexion with them; till there were two-and-twenty Travelling Preachers in America, who kept their circuits as regularly as those in England. 10. The work of God then not only spread wider, particularly in North Carolina, Maryland, Virginia, Pennsylvania, and the Jerseys, but sunk abundantly deeper than ever it had done before. So that at the beginning of the late troubles there were three thousand souls connected together in religious societies; and a great number of these witnessed that the Son of God hath power on earth to forgive sin. 11. But now it was that a bar appeared in the way, a grand hindrance to the progress of religion. The immense trade of America, greater in proportion than even that of the mother-country, brought in an immense flow of wealth; which was also continually increasing. Hence both merchants and tradesmen of various kinds accumulated money without end, and rose from indigence to opulent fortunes, quicker than any could do in Europe. Riches poured in upon them as a flood, and treasures were heaped up as the sand of the sea. And hence naturally arose unbounded plenty of all the necessaries, conveniences, yea, and superfluities, of life.

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

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

On Laying The Foundation Of The New Chapel, Near The City-Road, London. "According to this time it shall be said, What hath God wrought!" Num. 23:23. 1. We need not now inquire, in what sense this was applicable to the children of Israel. It may be of more use to consider in what sense the words are applicable to ourselves; how far the people of England have reason to say, "According to this time, what hath God wrought!" 2. A great man, indeed, who I trust is now in a better world, Dr. Gibson, late Lord Bishop of London, in one of his Charges to his Clergy, flatly denies that God has wrought any "extraordinary work" in our nation; nay, affirms, that to imagine any such thing is no better than downright enthusiasm. It is so, if his Lordship's supposition is true, if God has not wrought any extraordinary work; but if he really has, then we may believe and assert it, without incurring any such imputation. 3. Yet a still greater man of a neighbouring nation, a burning and a shining light, equally eminent in piety and in learning, partly confirmed the Bishop's supposition; for Bengelius, being asked why he placed the grand revival of religion so late as the year 1836, replied, "I acknowledge all the prophecies would incline me to place it a century sooner; but an insurmountable difficulty lies in the way: I cannot reconcile this to matter of fact; for I do not know of any remarkable work of God which has been wrought upon earth between the years 1730 and 1740." This is really surprising. It is strange that sensible men should know so little of what is done at so small a distance. How could so great a man be ignorant of what was transacted no farther off than England especially considering the accounts then published in Germany, some of which were tolerably impartial; nay, considering the particular account which I had sent, as early as the year 1742, to one well known through all the empire, Pastor (afterwards Superintendent) Steinmetz.

12. It may throw considerable light upon the nature of this work, to mention one circumstance more, attending the present revival of religion, which, I apprehend, is quite peculiar to it. I do not remember to have either seen, heard, or read of anything parallel. It cannot be denied that there have been several considerable revivals of religion in England since the Reformation. But the generality of the English nation were little profited thereby; because they that were the subjects of those revivals, Preachers as well as people, soon separated from the Established Church, and formed themselves into a distinct sect. So did the Presbyterians first; afterwards, the Independents, the Anabaptists, and the Quakers: And after this was done, they did scarce any good, except to their own little body. As they chose to separate from the Church, so the people remaining therein separated from them, and generally contracted a prejudice against them. But these were immensely the greatest number; so that, by that unhappy separation, the hope of a general, national reformation was totally cut off. 13. But it is not so in the present revival of religion. The Methodists (so termed) know their calling. They weighed the matter at first, and, upon mature deliberation, determined to continue in the Church. Since that time, they have not wanted temptations of every kind to alter their resolution. They have heard abundance said upon the subject, perhaps all that can be said: They have read the writings of the most eminent pleaders for separation, both in the last and present century: They have spent several days in a General Conference upon this very question, "Is it expedient (supposing, not granting, that it is lawful) to separate from the Established Church" But still they could see no sufficient cause to depart from their first resolution. So that their fixed purpose is, let the Clergy or laity use them well or ill, by the grace of God, to endure all things, to hold on their even course, and to continue in the Church, maugre men or devils, unless God permits them to be thrust out.

14. Near twenty years ago, immediately after their solemn consultation on the subject, a Clergyman, who had heard the whole, said, with great earnestness, "In the name of God, let nothing move you to recede from this resolution. God is with you, of a truth; and so he will be, while you continue in the Church: But whenever the Methodists leave the Church, God will leave them." Lord, what is man! In a few months after, Mr. Ingham himself left the Church, and turned all the societies under his care into congregations of Independents. And what was the event The same that he had foretold! They swiftly mouldered into nothing. Some years after, a person of honour told me, "This is the peculiar glory of the Methodists: However convenient it might be, they will not, on any account or pretence whatever, form a distinct sect or party. Let no one rob you of this glorying." I trust none will, as long as I live. But the giver of this advice entirely forgot it in a very short time, and has, almost ever since, been labouring to form Independent congregations. 15. This has occasioned many to ask, "Why do you say the Methodists form no distinct party, that they do not leave the Church Are there not thousands of Methodists who have, in fact, left the Church; who never attend the Church Service; never receive the Lord's Supper there; nay, who speak against the Church, even with bitterness, both in public and private; yea, who appoint and frequent meetings for divine service at the same hour How, then, can you affirm that the Methodists do not leave the Church" I am glad of so public an opportunity of explaining this; in order to which, it will be necessary to look back some years. The Methodists at Oxford were all one body, and, as it were, one soul; zealous for the religion of the Bible, of the primitive church, and, in consequence, of the Church of England; as they believed it to come nearer the scriptural and primitive plan than any other national Church upon earth.

When my brother and I returned from Georgia, we were in the same sentiments. And at that time we and our friends were the only persons to whom that innocent name was affixed. Thus far, therefore, all the Methodists were firm to the Church of England. 16. But a good man who met with us when we were at Oxford, while he was absent from us, conversed much with Dissenters, and contracted strong prejudices against the Church: I mean Mr. Whitefield: And not long after he totally separated from us. In some years, William Cudworth and several others separated from him, and turned Independents; as did Mr. Maxfield and a few more, after separating from us. Lastly, a school was set up near Trevecka, in Wales; and almost all who were educated there, (except those that were ordained, and some of them too,) as they disclaimed all connexion with the Methodists, so they disclaimed the Church also: Nay, they spoke of it, upon all occasions, with exquisite bitterness and contempt. Now, let every impartial person judge whether we are accountable for any of these. None of these have any manner of connexion with the original Methodists. They are branches broken off from the tree: If they break from the Church also, we are not accountable for it. These, therefore, cannot make our glorying void, that we do not, will not, form any separate sect, but from principle remain, what we always have been, true members of the Church of England.

17. Brethren, I presume the greater part of you also are members of the Church of England. So, at least, you are called; but you are not so indeed, unless you are witnesses of the religion above described. And are you really such Judge not one another; but every man look into his own bosom. How stands the matter in your own breast Examine your conscience before God. Are you an happy partaker of this scriptural, this truly primitive, religion Are you a witness of the religion of love Are you a lover of God and all mankind Does your heart glow with gratitude to the Giver of every good and perfect gift, the Father of the spirit flesh, who giveth you life, and breath, and all things; who hath given you his Son, his only Son, that you "might not perish, but have everlasting life" Is your soul warm with benevolence to all mankind Do you long to have all men virtuous and happy And does the constant tenor of your life and conversation bear witness of this Do you "love, not in word" only, "but in deed and in truth" Do you persevere in the "work of faith, and the labour of Love" Do you "walk in love, as Christ also loved us, and gave himself for us" Do you, as you have time, "do good unto all men;" and in as high a degree as you are able Whosoever thus "doeth the will of my Father which is in heaven, the same is my brother, and sister, and mother." Whosoever thou art, whose heart is herein as my heart, give me thine hand! Come, and let us magnify the Lord together, and labour to promote his kingdom upon earth! Let us join hearts and hands in this blessed work, in striving to bring glory to God in the highest, by establishing peace and good-will among men, to the uttermost of our power! First. Let our hearts be joined herein; let us unite our wishes and prayers; let our whole soul pant after a general revival of pure religion and undefiled, the restoration of the image of God, pure love, in every child of man!

On the Death of Rev. Mr. John Fletcher PREACHED ON THE OCCASION OF THE DEATH OF THE REV. MR. JOHN FLETCHER VICAR OF MADELEY, SHROPSHIRE TO THE READER It was a consciousness of my own inability to describe in a manner worthy of the subject such a person as Mr. Fletcher, which was one great reason of my not writing this sooner. I judged only an Apelles was proper to paint an Alexander. But I at length submitted to importunity, and hastily put together some memorials of this great man; intending, if God permit, when I have more leisure and more materials, to write a fuller account of his life. London, Nov. 9, 1785 John Wesley "Mark the perfect man, and behold the upright: For the end of that man is peace." Ps. 37:37. In the preceding verses, taken together with this, there is a beautiful contrast between the death of a wicked and that of a good man. "I myself," says the Psalmist, "have seen the ungodly in great power, and flourishing like a green bay tree. I went by and lo, he was gone: I sought him, but his place could nowhere be found." Dost thou desire to be found happy, both in life and in death Then "keep innocency, and take heed unto the thing that is right; for that shall bring a man peace at the last." The words are rendered in the new translation, with far more force and elegance: "Mark the perfect man, and behold the upright: For the end of that man is peace." It is not improbable that David, while he uttered these words, had a particular instance before his eyes. Such an instance was that of the great and good man whom God has not long ago taken to himself. In discoursing on these words I purpose, First, briefly to inquire, Who is the person that is here spoken of, "the perfect, the upright man." I will endeavour, Secondly, to explain the promise, "That shall bring a man peace at the last;" or, as it is expressed in the other version, "The end of that man is peace." I will then, with the divine assistance, show a little more at large, in how glorious a manner it was fulfilled in the end of that "perfect and upright man" who has been lately removed from us.

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.

III. So was the Scripture fulfilled. But it was far more gloriously fulfilled in that late eminent servant of God; as will clearly appear if we consider a few circumstances, First, of his life, and Secondly, of his triumphant death. 1. Indeed we have, as yet, but a very imperfect knowledge of his life. We know little more of his early years, than that he was from his infancy so remarkably regardless of food, that he would scarce take enough to sustain life; and that he had always much of the fear of God, and a real sense of religion. He was born September 12, in the year 1729, at Nyon, in Switzerland, of a very reputable family. He went through the usual course of academical studies in the University of Geneva. One of his uncles, who was at that time a General Officer in the Imperial service, then invited him into the same service, promising to procure him a commission. But just as he came into Germany, the war was at an end. Being so far on his way, he was then invited into Holland by another uncle, who had, a little before been desired by a correspondent in England to procure a tutor for a gentleman's sons. He asked Mr. Fletcher whether he was willing to go into England and undertake this office. He consented, and accordingly went over to England, and undertook the care of Mr. Hill's two sons, at Tern, in Shropshire; and he continued in that office till the young gentlemen went to the University.

4. About the year 1753, (being now of a sufficient age,) he was ordained Deacon and Priest, and soon after presented to the little living of Madeley, in Shropshire. This, he had frequently said, was the only living which he ever desired to have. He was ordained at Whitehall, and the same day, being informed that I had no one to assist me at West-street chapel, he came away as soon as ever the ordination was over, and assisted me in the administration of the Lord's Supper. And he was now doubly diligent in preaching, not only in the chapels of West-street and Spitalfields, but wherever the providence of God opened a door to proclaim the everlasting gospel. This he did frequently in French, (as well as in English,) of which all judges allowed him to be a complete master. 5. Hence he removed into the Vicarage-house at Madeley. Here he was fully employed among his parishioners, both in the town and in Madeley-Wood, a mile or two from it, a place much resembling Kingswood, almost wholly inhabited by poor colliers coal miners, and their numerous families. These forlorn ones (little wiser than the beasts that perish) he took great pains to reform and instruct. And they are now as judicious and as well-behaved a people as most of their station in the three kingdoms.

9. But this sickness was not unto death; it was only sent that the glory of the Lord might appear. During the whole course of it, he remained at Newington, and was visited by persons of all ranks; and they all marvelled at the grace of God that was in him. In all his pain, no complaint came out of his mouth; but his every breath was spent, either in praising God, or exhorting and comforting his neighbour. 10. When nothing else availed, he was advised to take a journey by sea and by land into his own country. He did this in company with Mr. Ireland, a well-tried and faithful friend, who loved him as a brother, and thought no pains ill bestowed, if he could preserve so valuable a life. He resided in his own country about a year, and was a blessing to all that were round about him. Being much recovered, he spent some months in France, and then returned in perfect health to Madeley. 11. In the year 1781, with the full approbation of all his friends, he married Miss Bosanquet; of whom, as she is still alive, I say no more at present, than that she was the only person in England whom I judged to be worthy of Mr. Fletcher. By her tender and judicious care his health was confirmed more and more; and I am firmly convinced, that had he used this health in travelling all over the kingdom, five, or six, or seven months every year, (for which never was man more eminently qualified; no, not Mr. Whitefield himself,) he would have done more good than any other man in England. I cannot doubt but this would have been the more excellent way. However, though he did not accept of this honour, he did abundance of good in that narrower sphere of action which he chose; and was a pattern well worthy the imitation of all the parochial Ministers in the kingdom. 12. His manner of life during the time that he and his wife lived together, it may be most satisfactory to give in her own words: "It is no little grief to me that my dearly beloved husband has left no account of himself in writing; and I am not able to give many particulars of a life the most angelical I have ever known.

"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.

"Not withstanding the nights he sat up, he made it a rule never to sleep as long as he could possibly keep awake. For this purpose he always took a candle and book to bed with him; but one night, being overcome of sleep before he had put out the candle, he dreamed his curtains, pillow, and cap were on fire, without doing him any harm. And so it was: In the morning part of his curtains, pillow, and cap were burnt. But not an hair of his head was singed. So did God give his angels charge over him! "Some time after, he was favoured with a particular manifestation of the love of God; so powerful, that it appeared to him as if body and soul would be separated. Now all his desires centred in one, that of devoting himself to the service of his precious Master. This he thought he could do best by entering into Orders. God made his way plain, and he soon after settled in Madeley. He received this parish as from the immediate hand of God, and unweariedly laboured therein, and in the adjacent places, till he had spent himself in his Master's service, and was ripening fast for glory. Much opposition he met with for many years, and often his life was in danger. Sometimes he was inwardly constrained to warn obstinate sinners that if they did not repent, the hand of God would cut them off. And the event proved the truth of the prediction. But, notwithstanding all their opposition, many were the seals of his ministry. "He had an earnest desire that the pure gospel should remain among his people after he was taken away. For this purpose he surmounted great difficulties in building the house in Madeley-Wood. He not only saved for it the last farthing he had, but when he was abroad, proposed to let the Vicarage-house; designing at his return, to live in a little cottage near it, and appropriating the rent of it for clearing that house.

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

"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.

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!'

"Now all these reflections returned upon my heart with the weight of a millstone. I cried to the Lord, and those words were deeply impressed on my spirit, "Where I am, there shall my servants be, that they may behold my glory.' This promise was full of comfort to my soul. I saw that in Christ's immediate presence was our home, and that we should find our re-union in being deeply centred in him. I received it as a fresh marriage for eternity. As such I trust for ever to hold it. All that day, whenever I thought of that expression, `to behold my glory,' it seemed to wipe away every tear, and was as the ring whereby we were joined anew. "Awaking some time after he said: `Polly, I have been thinking it was Israel's fault that they asked for signs. We will not do so; but abandoning our whole selves into the hands of God, we will lie patiently before him, assured that he will do all things well.' "`My dear love,' said I, `if ever I have done or said anything to grieve thee, how will the remembrance wound my heart, shouldst thou be taken from me!' "He entreated and charged me, with inexpressible tenderness, not to allow the thought; declaring his thankfulness for our union, in a variety of words written on my heart as with the adamantine pen of friendship, deeply dipped in blood. "On Wednesday, after groaning all day under the weight of the power of God, he told me he had received such a manifestation of the full meaning of those words, `God is love,' as he could never be able to tell. `It fills me,' said he, `every moment. O Polly, my dear Polly, God is love! Shout, shout aloud! I want a gust of praise to go to the ends of the earth! But it seems as if I could not speak much longer. Let us fix on a sign between ourselves;' (tapping me twice with his fingers;) ` now I mean, God is love; and we will draw each other into God. Observe! By this we will draw each other into God!"

"Sally coming in, he cried out: "O Sally, God is love! Shout, both of you. I want to hear you shout his praise.' All this time, the medical friend, who diligently attended him hoped he was in no danger; as he had no bad head-ache, much sleep, without the least delirium, and an almost regular pulse. So was the disease, though commissioned to take his life, restrained by the power of God! "On Thursday his speech began to fail. While he was able, he spoke to all that came in his way. Hearing a stranger was in the house, he ordered her to be called up, though uttering two sentences almost made him faint. To his friendly doctor he would not be silent while he had any power of speech; saying, `O Sir, you take much thought for my body; give me leave to take thought for your soul.' When I could scarce understand anything he said, I spoke these words, `God is love.' Instantly, as if all his powers were awakened, he broke out in a rapture, `God is love! love! love! O for that gust of praise I want to sound!' Here his voice again failed. He suffered many ways, but with such patience as none but those then present can conceive. If I named his sufferings, he would smile, and make the sign. "On Friday, finding his body covered with spots, I felt a sword pierce through my soul. As I was kneeling by his side, with my hand in his, entreating the Lord to be with us in this tremendous hour, he strove to say many things, but could not; pressing my hand, and often repeating the sign. At last he breathed out, `Head of the Church, be Head to my wife!' When, for a few moments, I was forced to leave him, Sally said to him, `My dear master, do you know me' He replied, `Sally, God will put his right hand under you.' She added, `O my dear master, should you be taken away, what a disconsolate creature will my poor dear mistress be!' He replied, `God will be her all in all.' He had always delighted much in these words, Jesu's blood, through earth and skies, Mercy, free, boundless mercy! cries. Whenever I repeated them to him he would answer, "Boundless! boundless! boundless!' He now added, though with great difficulty,

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.

"He was rigidly just, but perfectly loose from all attachment to the world. He shared his all with the poor, who lay so close to his heart that at the approach of death, when he could not speak without difficulty, he cried out: `O my poor! what will become of my poor' He was blessed with so great a degree of humility, as is scarce to be found. I am witness, how often he has rejoiced in being treated with contempt. Indeed, it seemed the very food of his soul to be little and unknown. When he desired me to write a line to his brother, if he died; I replying, `I will write him all the Lord's dealings with thee;' `No, no," said he, `write nothing about me. I only desire to be forgotten. God is all.' His zeal for souls I need not tell you. Let the labours of twenty-five years and a martyr's death in the conclusion, imprint it on your hearts. His diligent visitation of the sick occasioned the fever which, by God's commission, tore him from you and me. And his vehement desire to take his last leave of you, with dying lips and hands, gave, it is supposed, the finishing stroke, by preparing his blood for putrefaction. Thus has he lived and died your servant; and will any of you refuse to meet him at God's right hand in that day "He walked with death always in sight. About two months ago he came to me and said, `My dear love, I know not how it is, but I have a strange impression death is very near us, as if it would be some sudden stroke upon one of us. And it draws out all my soul in prayer, that we may be ready.' He then broke out: `Lord, prepare the soul thou wilt call! And Oh, stand by the poor disconsolate one that shall be left behind!'

"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.

There is little need of adding any farther character of this man of God to the foregoing account, given by one who wrote out of the fullness of her heart. I would only observe,that for many years I despaired of finding any inhabitant of Great Britain, that could stand in any degree of comparison with Gregory Lopez or Monsieur de Renty. But let any impartial person judge, if Mr. Fletcher was at all inferior to them. Did he not experience as deep communion with God, and as high a measure of inward holiness, as was experienced either by one or the other of those burning and shining lights And it is certain his outward holiness shone before men with full as bright a lustre as theirs. But if any should attempt to draw a parallel between them, there are two circumstances that deserve consideration. One is, we are not assured that the writers of their lives did not extenuate, if not suppress, what was amiss in them; and some things amiss we are assured there were, viz., many touches of superstition, and some of idolatry, in worshipping saints, the Virgin Mary in particular: But I have not suppressed or extenuated anything in Mr. Fletcher's character; for, indeed, I knew nothing that was amiss, nothing that needed to be extenuated, much less suppressed. A second circumstance is, that the writers of their lives could not have so full a knowledge of them, as both Mrs. Fletcher and I had of Mr. Fletcher; being eye and ear witnesses of his whole conduct. Consequently, we know that his life was not sullied with any mixture of either idolatry or superstition. I was intimately acquainted with him for above thirty years; I conversed with him morning, noon, and night, without the least reserve, during a journey of many hundred miles. And in all that time I never heard him speak one improper word nor saw him do an improper action. To conclude: Many exemplary men have I known, holy in heart and life, within fourscore years, but one equal to him I have not known, one so inwardly and outwardly devoted to God. So unblamable a character in every respect I have not found either in Europe or America; and I scarce expect to find another such on this side of eternity.

2. We have likewise cause to give thanks to the Father of Lights, for that he hath not left himself without witness; but that there are those who now preach the gospel of peace, the truth as it is in Jesus. But how few are these in comparison of those (oi kaphleuontes) who adulterate the word of God! How little wholesome food have we for our souls, and what abundance of poison! How few are there that, either in writing or preaching, declare the genuine gospel of Christ, in the simplicity and purity wherewith it is set forth in the venerable records of our own Church! And how are we inclosed on every side with those who, neither knowing the doctrines of our Church, nor the Scriptures, nor the power of God, have found out to themselves inventions wherewith they constantly corrupt others also! 3. I speak not now of those (prvtotokoi tou Satana) first-born of Satan, the Deists, Arians, or Socinians. These are too infamous among us to do any great service to the cause of their master. But what shall we say of those who are accounted the pillars of our Church, and champions of our faith; who, indeed, betray that Church, and sap the very foundations of the faith we are taught thereby 4. But how invidious a thing it is to show this! Who is sufficient to bear the weight of prejudice which must necessarily follow the very mention of such a charge against men of so established a character nay, and who have, indeed, in many other respects, done great service to the Church of God Yet must every faithful Minister say, "`God forbid that I should accept any man's person!' I dare not give any man flattering tithes, nor spare any that corrupt the Gospel. `In so doing my Maker would soon take me away.'" 5. Let me, however, be as short as may be upon this head; and I will instance only in two or three men of renown, who have endeavoured to sap the very foundation of our Church, by attacking its fundamental, and, indeed, the fundamental doctrine of all Reformed Churches; viz., justification by faith alone.

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.

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

3. But it may be said, "We have public prayers both morning and evening in all our Colleges." It is true; and it were to be wished that all the members thereof; more especially the elder, those of note and character, would, by constantly attending them, show how sensible they are of the invaluable privilege. But have all who attend them the form of godliness Before those solemn addresses to God begin, does the behaviour of all who are present show that they know before whom they stand What impression appears to be left on their minds when those holy offices are ended And even during their continuance, can it be reasonably inferred from the tenor of their outward behaviour, that their hearts are earnestly fixed on Him who standeth in the midst of them I much fear, were a Heathen, who understood not our tongue, to come into one of these our assemblies, he would suspect nothing less than that we were pouring out our hearts before the Majesty of heaven and earth. What then shall we say, (if indeed "God is not mocked,") but, "What a man soweth, that also shall he reap" 4. "On Sundays, however," say some, "it cannot be denied that we have the form of godliness, having sermons preached both morning and afternoon, over and above the morning and evening Service." But do we keep the rest of the Sabbath-day holy Is there no needless visiting upon it no trifling, no impertinence of conversation Do neither you yourself do any unnecessary work upon it, nor suffer others over whom you have any power, to break the laws of God and man herein If you do, even in this you have nothing whereof to boast. But herein also you are guilty before God. 5. But if we have the form of godliness on one day in a week, is there not on other days what is quite contrary thereto Are not the best of our conversing hours spent in foolish talking and jesting, which are not convenient nay, perhaps, in wanton talking too; such as modest ears could not hear Are there not many among us found to eat and drink with the drunken And if so, what marvel is it that our profaneness should also go up into the heavens, and our oaths and curses into the ears of the Lord of Sabaoth

10. It will be objected, perhaps, that "these are but little things." Nay, but perjury is not a little thing; nor, consequently, the wilful breach of any rule which we have solemnly sworn to observe. Surely those who speak thus have forgotten those words: "Thou shalt pledge thy faith to observe all the statutes of this University. So help thee God, and the holy Inspired Gospels of Christ!" (P. 229.) 11. But is this oath sufficiently considered by those who take it; or any of those prescribed by public authority Is not this solemn act of religion, the calling God to record on our souls, commonly treated as a slight thing in particular by those who swear by the living God, that "neither entreaties nor reward, neither hatred nor friendship, neither hope nor fear, induce them to give a testimony to any unworthy person" (P. 88;) and by those who swear, "I know this person to be meet and fit in morals and knowledge for that high degree to which he is presented" (P. 114.) 12. Yet one thing more. We have all testified before God, "that all and every the Articles of our Church, as also the Book of Common Prayer, and the ordaining of Bishops, Priests, and Deacons, are agreeable to the word of God." And, in so doing, we have likewise testified, "that both the First and the Second Book of Homilies doth contain godly and wholesome doctrine." But upon what evidence have many of us declared this Have we not affirmed the thing we know not. If so, however true they may happen to be, we are found false witnesses before God. Have the greater part of us ever used any means to know whether these things are so or not Have we ever, for one hour, seriously considered the Articles to which we have subscribed If not, how shamefully do we elude the design of the very compilers, who compiled them "to remove difference of opinion, and to establish unanimity in the true religion!"

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!

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

If any species of this unprofitable passion be more particularly useless than the rest, it is that which we feel when we sorrow for the dead. We destroy the health of our body, and impair the strength of our minds, and take no price for those invaluable blessings; we give up our present, without any prospect of future, advantage; without any probability of either recalling them hither, or profiting them where they are. As it is an indifferent proof of our wisdom, it is still a worse of our affection for the dead. It is the property of envy, not of love, to repine at another's happiness; to weep, because all tears are wiped from their eyes. Shall it disturb us, who call ourselves his friends, that a weary wanderer has at length come to his wished-for home Nay, weep we rather for ourselves, who still want that happiness; even to whom that rest appeareth yet in prospect. Gracious is our God and merciful, who, knowing what is in man, that passion, when it has conquered reason, always takes the appearance of it, lest we should be misled by this appearance, adds the sanction of his unerring commands to the natural dictates of our own understanding. The judgment, perhaps, might be so clouded by passion, as to think it reasonable to be profuse in our sorrow at parting from a beloved object; but Revelation tells us, that all occurrences of life must be borne with patience and moderation, otherwise we lay a greater weight on our own souls than external accidents can do without our concurrence, with humility, because from the offended justice of God we might well have expected he would have inflicted much worse, and with resignation, because we know, whatsoever happens is for our good; and although it were not, we are not able to contend with, and should not therefore provoke, Him that is stronger than we.

This, indeed, is an end that is visibly served in those ill-timed commendations; of what other use they are, it is hard to say. It is of no service to the dead to celebrate his actions; since he has the applause of God and his holy angels, and also that of his own conscience. And it is of very little use to the living; since he who desires a pattern may find enough proposed as such in the sacred writings. What! must one be raised from the dead to instruct him, whilst Moses, the Prophets, and the blessed Jesus are still presented to his view in those everlasting tables Certain it is, that he who will not imitate these, would not be converted, though one literally rose from the dead. Let it suffice to have paid my last duty to him, (whether he is now hovering over these lower regions, or retired already to the mansions of eternal glory,) by saying, in a few plain words, such as were his own, and were always agreeable to him, that he was to his parents an affectionate, dutiful son; to his acquaintance, an ingenuous, cheerful, good-natured companion; and to me, a well-tried, sincere friend. At such a loss, if considered without the alleviating circumstances, who can blame him that drops a tear The tender meltings of a heart dissolved with fondness, when it reflects on the several agreeable moments which have now taken their flight never to return, give an authority to some degree of sorrow. Nor will human frailty permit an ordinary acquaintance to take his last leave of them without it. Who then can conceive, much less describe, the strong emotion, the secret workings of soul which a parent feels on such an occasion None, surely, but those who are parents themselves; unless those few who have experienced the power of friendship; than which human nature, on this side of the grave, knows no closer, no softer, no stronger tie!

At the tearing asunder of these sacred bands, well may we allow, without blame, some parting pangs; but the difficulty is, to put as speedy a period to them as reason and religion command us. What can give us sufficient ease after that rupture, which has left such an aching void in our breasts What, indeed, but the reflection already mentioned, which can never be inculcated too often, that we are hastening to him ourselves; that, pass but a few years, perhaps hours, which will soon be over, and not only this, but all other desires will be satisfied; when we shall exchange the gaudy shadow of pleasure we have enjoyed, for sincere, substantial, untransitory happiness With this consideration well imprinted in our minds, it is far better, as Solomon observes, to go to the house of mourning, than to the house of feasting The one embraces the soul, disarms our resolution, and lays us open to an attack: The other cautions us to recollect our reason, and stand upon our guard and infuses that noble steadiness, and seriousness of temper, which it is not in the power of an ordinary stroke to discompose. Such objects naturally induce us to lay it to heart, that the next summons may be our own; and that since death is the end of all men without exception, it is high time for the living to lay it to heart. If we are, at any time, in danger of being overcome by dwelling too long on the gloomy side of this prospect, to the giving us pain, the making us unfit for the duties and offices of life, impairing our faculties of body or mind, which proceedings, as has been already shown, are both absurd, unprofitable, and sinful; let us immediately recur to the bright side, and reflect, with gratitude as well as humility, that our time passeth away like a shadow; and that, when we awake from this momentary dream, we shall then have a clearer view of that latter day in which our Redeemer shall stand upon the earth; when this corruptible shall put on incorruption, and this mortal shall be clothed with immortality; and when we shall sing, with the united choirs of men and angels, "O death, where is thy sting O grave, where is thy victory"

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

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

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

3. A Third sort of those who corrupt the Word of God, though in a lower degree than either of the former, are those who do so, not by adding to it, but taking from it; who take either of the spirit or substance of it away, while they study to prophesy only smooth things, and therefore palliate and colour what they preach, to reconcile it to the taste of the hearers. And that they may do this the better, they commonly let those parts go that will admit of no colouring. They wash their hands of those stubborn texts that will not bend to their purpose, or that too plainly touch on the reigning vices of the place where they are. These they exchange for those more soft and tractable ones, that are not so apt to give offence. Not one word must be said of the tribulation and anguish denounced against sinners in general; much less of the unquenchable fire, which, if God be true, awaits several of those particular offences that have fallen within their own notice. These tender parts are not to be touched without danger by them who study to recommend themselves to men; or, if they are, it must be with the utmost caution, and a nice evasion in reserve. But they safely may thunder against those who are out of their reach, and against those sins which they suppose none that hear them are guilty of. No one takes it to heart, to hear those practices laid open which he is not concerned in himself. But when the stroke comes home, when it reaches his own case, then is he, if not convinced, displeased, or angry, and out of patience.

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.

The best thing we can say of this house of earth, is, that it is a ruinous building, and will not be long before it tumbles into dust; that it is not our home, we look for another "house, eternal in the heavens;" that we shall not always be confined here, but that in a little time we shall be delivered from the bondage of corruption, from this burden of flesh, into the glorious liberty of the sons of God. What frail things these bodies of ours are! How soon are they disordered! To what a troop of diseases, pains, and other infirmities are they constantly subject! And how does the least distemper disturb our minds, and make life itself a burden! Of how many parts do our bodies consist! and if one of these be disordered, the whole man suffers. If but one of these slender threads, whereof our flesh is made up be stretched beyond its due proportion, or fretted by any sharp humour, or broken, what torment does it create! Nay, when our bodies are at the best, what pains do we take to answer their necessities, to provide for their sustenance, to preserve them in health, and to keep them tenantable, in some tolerable fitness for our souls' use! And what time we can spare from our labour is taken up in rest, and refreshing our jaded bodies, and fitting them for work again. How are we forced, even naturally, into the confines of death; even to cease to be; at least to pass so many hours without any useful or reasonable thoughts, merely to keep them in repair! But our hope and comfort are, that we shall shortly be delivered from this burden of flesh: When "God shall wipe away all tears from our eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." O when shall we arrive at that happy hand where no complaints were ever heard, where we shall all enjoy uninterrupted health both of body and mind, and never more be exposed to any of those inconveniences that disturb our present pilgrimage.

But our hope and comfort are, that we shall shortly be delivered from this burden of flesh: When "God shall wipe away all tears from our eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." O when shall we arrive at that happy hand where no complaints were ever heard, where we shall all enjoy uninterrupted health both of body and mind, and never more be exposed to any of those inconveniences that disturb our present pilgrimage. When we shall have once passed from death unto life, we shall be eased of all the troublesome care of our bodies, which now takes up so much of our time and thoughts. We shall be set, now undergo to support our lives. Yon robes of light, with which we shall be clothed at the resurrection of the just will not stand in need of those careful provisions which it is so troublesome to us here either to procure or to be without. But then, as our Lord tells us, those who shall be accounted worthy to obtain that world "neither marry nor are given in marriage, neither can they die any more, but they are equal to the angels." Their bodies are neither subject to disease, nor want that daily sustenance which these mortal bodies cannot be without. "Meats for the belly, and the belly for meats; but God will destroy both it and them." This is that perfect happiness which all good men shall enjoy in the other world, a mind free from all trouble and guilt, in a body free from all pains and diseases. Thus our mortal bodies shall he raised immortal. They shall not only be always preserved from death, (for so these might be, if God pleased,) but the nature of them shall be wholly changed, so that they shall not retain the same seeds of mortality; they cannot die any more.

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.

2. From hence we may see how to account for the different degrees of glory in the heavenly world. For although all the children of God shall have glorious bodies, yet the glory of them all shall not be equal. "As one star differeth from another star in glory, so also is the resurrection of the dead." They shall all shine as stars; but those who, by a constant diligence in well-doing, have attained to a higher measure of purity than others, shall shine more bright than others. They shall appear as more glorious stars. It is certain that the most heavenly bodies will be given to the most heavenly souls; so that this is no little encouragement to us to make the greatest progress we possibly can in the knowledge and love of God, since the more we are weaned from the things of the earth now, the more glorious will our bodies be at the resurrection. 3. Let this consideration engage us patiently to bear whatever troubles we may be exercised with in the present life. The time of our eternal redemption draweth nigh. Let us hold out a little longer, and all tears shall be wiped from our eyes, and we shall never sigh nor sorrow any more. And how soon shall we forget all we endured in this earthly tabernacle, when once we are clothed with that house which is from above! We are now but on our journey towards home, and so must expect to struggle with many difficulties; but it will not he long ere we come to our journey's end, and that will make amends for all. We shall then be in a quiet and safe harbour, out of the reach of all storms and dangers. We shall then be at home in our Father's house, no longer exposed to the inconveniences which, so long as we abide abroad in these tents, we are subject to. And let us not forfeit all this happiness, for want of a little more patience. Only let us hold out to the end, and we shall receive an abundant recompence for all the trouble arid uneasiness of our passage which shall be endless rest and peace.

Let this especially, fortify us against the fear of death: It is now disarmed, and can do us no hurt. It divides us, indeed, from this body awhile; but it is only that we may receive it again more glorious. As God, therefore, said once to Jacob, "Fear not to go down into Egypt, for I will go down with thee, and will surely bring thee up again;" so may I say to all who are born of God, "Fear not to go down into the grave; lay down your heads in the dust; for God will certainly bring you up again, and that in a much more glorious manner." Only "be ye steadfast and unmovable, always abounding in the work of the Lord;" and then let death prevail over, and pull down, this house of clay; since God hath undertaken to rear it up again, infinitely more beautiful, strong, and useful.

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

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

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.

And, First, without love nothing can so profit us as to make our lives happy. By happiness I mean, not a slight, trilling pleasure, that perhaps begins and ends in the same hour; but such a state of well-being as contents the soul, and gives it a stead, lasting satisfaction. But that nothing without love can profit us, as to our present happiness, will appear from this single consideration: You cannot want it, in any one single instance, without pain; and the more you depart from it, the pain is the greater. Are you wanting in longsuffering Then, so far as you fall short of this, you fall short of happiness. The more the opposite tempers anger, fretfulness, revenge prevail, the more unhappy you are. You know it; you feel it; nor can the storm be allayed, or peace ever return to your soul, unless meekness, gentleness, patience, or, in one word, love, take possession of it. Does any man find in himself ill-will, malice, envy, or any other temper opposite to kindness Then is misery there; and the stronger the temper, the more miserable he is. If the slothful man may be said to eat his own flesh, much more the malicious, or envious. His soul is the very type of hell; full of torment as well as wickedness. He hath already the worm that never dieth, and he is hastening to the fire that never can be quenched. Only as yet the great gulf is not fixed between him and heaven. As yet there is a Spirit ready to help his infirmities; who is still willing, if he stretch out his hands to heaven, and bewail his ignorance and misery, to purify his heart from vile affections, and to renew it in the love of God, and so lead him by present, up to eternal, happiness. Secondly. Without love, nothing can make death comfortable.

By comfortable I do not mean stupid, or senseless. I would not say, he died comfortably who died by an apoplexy, or by the shot of a cannon, any more than he who, having his conscience seared, died as unconcerned as the beasts that beasts that perish. Neither do I believe you would envy any one the comfort of dying raving mad. But, by a comfortable death, I mean, a calm passage out of life, full of even, rational peace and joy. And such a death, all the acting and all the suffering in the world cannot give, without love. To make this still more evident, I cannot appeal to your own experience; but I may to what we have seen, and to the experience of others. And two I have myself seen going out of this life in what I call a comfortable manner, though not with equal comfort. One had evidently more comfort than the other, because he had more love. I attended the first during a great part of his last trial, as well as when he yielded up his soul to God. He cried out, "God doth chasten me with strong pain; but I thank him for all; I bless him for all; I love him for all!" When asked, not long before his release, "Are the consolations of God small with you" he replied aloud, "No, no, no!" Calling all that were near him by their names, he said, "Think of heaven, talk of heaven: All the time is lost when we are not thinking of heaven." Now, this was the voice of love; and, so far as that prevailed, all was comfort, peace, and joy. But as his love was not perfect, so neither was his comfort. He intervals of anger or fretfulness, and therein of misery; giving by both an incontestable proof that love can sweeten both life and death. So when that is either absent from, or obscured in, the soul, there is no peace or comfort there.

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.

Of such evils, we are to believe, that they never happen but by the knowledge and permission of God. And of every such evil we may say, that the Lord hath done it, either by his own immediate power, by the strength of his own right hand, or by commanding, or else suffering, it to be done by those his servants that do his pleasure. For the Lord is King, be the people never so impatient; yea, the great King of all the earth. Whatsoever, therefore, is done in all the earth, (sin only excepted,) he doeth it himself. The Lord God Omnipotent still reigneth; and all things are so subject unto him, that his will must be done, whether we agree to it or not, as in heaven, so also upon earth. Not only his blessed angels, but all things, serve him in all places of his dominion; those wicked spirits which rule the darkness of this world, and those men who are like them, he rules by constraint; the senseless and brute parts of the creation, by nature; and those men who are like God, by choice. But, however it be, with or without their own choice, they all act in obedience to his will; and particularly so, when, in judgment, he remembers mercy, and permits a smaller evil that he may prevent greater. Then, at least, we are to acknowledge the hand of God in whatsoever instruments he makes use of. It makes little difference whether he executes his purpose by the powers of heaven or hell, or by the mistakes, carelessness, or malice of men. If a destroying angel marches forth against a town or country, it is God who empowers him to destroy. If bad men distress one or more of their fellow-creatures, the ungodly are a sword of his. If fire, hail, wind, or storm be let loose upon the earth, yet they only fulfil his word. So certain it is, that there is no evil in any place which the Lord, in this sense, hath not done. I am to prove, Secondly, that every uncommon evil is the trumpet of God blown in that place where it comes, that the people may take warning.

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.

Till this be done, let no one say, "What hurt is there in a horse-race" But if any should still ask that question, we can answer yet more particularly, Are you a young person who desires to go to it Then it is likely you go either to see or to be seen; to admire other fine sights, or to be admired yourself. The hurt of this is, it nourishes that friendship which is enmity with God. It strengthens those affections which are already too strong, the desire of the eye, and the pride of life. All such diversions as these are the noblest instruments the devil has to fill the mind with earthly, sensual, devilish passions; to make you of a light and trifling spirit; in a word, to make you a lover of pleasure more than a lover of God. Are you, who desire to go to it, advanced in years, and, therefore, less subject to such temptations Take heed that your hearts deceive you not. But be it as you suppose, hath it not done you hurt enough, if it has hindered any of you from partaking of the blessed sacrament if by preventing either that serious examination or that private devotion which you wisely use before you come to it, has occasioned your neglecting to come to this holy table; and so not only disobeying a plain command of God, but likewise losing all those inestimable advantages which are there reached out to them who obey him Are you a rich man that desire to go Then you have probably given something towards it. That is, you have thrown away that seed which might have borne fruit to eternity! You have thrown away a part of that talent, which had you rightly improved, you might have been an everlasting gainer by it! You have utterly lost what God himself, had you lent it to him, would richly have repaid you. For you have given to those who neither need, nor perhaps thank you for it; which if you had bestowed upon your helpless brethren, your blessed Redeemer would have esteemed it as done unto himself, and would have treated you accordingly at the great day. Are you a poor man, who have gone or given anything to this diversion Then it has done you most hurt of all.

What remains, but that we labour, one and all, young and old, rich and poor, to wipe off the past scandal from our town and people First, by opposing to the utmost, for the time to come, by word and deed, among our friends, and all we have to do with, this unhappy diversion, which has such terribly hurtful consequences; by doing all we possibly can to hinder its coming among us any more. And, Secondly, by showing all the mercy we can to our afflicted neighbours, according as God hath prospered us; and by this timely relief of them, laying up for ourselves a good foundation against the day of necessity. Thirdly, by our constant attendance on God's public service and blessed sacrament, and our watchful, charitable, and pious life. Thus giving the noblest proof before men and angels, that although, even after we were troubled, we went wrong, yet, upon more deeply considering how God hath blown his trumpet among us, we were afraid. We then shall say with an awakened heart, Behold, the Lord our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire. Now, therefore, while time is, let us put away far from us every accursed thing: "For if we hear this voice of the Lord our God any more, then we shall die."

But when man would not be guided by the Holy Spirit, it left him. When be would be wise in his own way, and in his own strength, and did not depend in simplicity upon his heavenly Father, the seed of a superior life was recalled from him. For he was no longer fit to be formed into a heavenly condition, when he had so unworthy a longing for, or rather dependence upon, an earthly fruit, which he knew God would not bless to him; no longer fit to receive supernatural succours, when he could not be content with his happy state towards God, without an over-curious examination into it. Then he found himself forsaken of God, and left to the poverty, weakness, and misery of his own proper nature. He was now a mere animal, like unto other creatures made of flesh and blood, but only possessed of a larger understanding; by means of which he should either be led into greater absurdities than they could be guilty of, or else be made sensible of his lost happiness, and put into the right course for regaining it; that is, if he continued a careless apostate, he should love and admire the goods of this world, the adequate happiness only of animals; and, to recommend them and dissemble their defects, add all the ornament to them that his superior wit could invent. Or else (which is indeed more above brutes, but no nearer the perfection of man as a partaker of God, than the other) he should frame a new world to himself in theory; sometimes by warm imaginations, and sometimes by cool reasonings, endeavour to aggrandize his condition and defend his practice, or at least divert himself from feeling his own meanness and disorder.

If, on the other hand, he should be willing to find out the miseries of his fall, his understanding might furnish him with reasons for constant mourning, for despising and denying himself; might point out the sad effects of turning away from God and losing his Spirit, in the shame and anguish of a nature at variance with itself; thirsting after immortality, and yet subject to death; approving righteousness, and yet taking pleasure in things inconsistent with it; feeling an immense want of something to perfect and satisfy all it faculties, and yet neither able to know what that mighty thing is, otherwise than from its present defects, nor how to attain it, otherwise than by going contrary to its present inclinations. Well might Adam now find himself naked; nothing less than God was departed from him. Till then he had experienced nothing but the goodness and sweetness of God; a heavenly life spread itself through his whole frame, as if he were not made of dust; his mind was filled with angelic wisdom; a direction from above took him by the hand; he walked and thought uprightly, and seemed not to be a child or novice in divine things. But now he had other things to experience; something in his soul that he did not find, nor need to fear, while he was carried on straight forward by the gentle gale of divine grace; something in his body that he could not see nor complain of; while that body was covered with glory. He feels there a self-displeasure, turbulence, and confusion; such as is common to other spirits who have lost God: He sees here causes of present shame and a future dissolution; and a strong engagement to that grovelling life which is common to animals that never enjoyed the divine nature.

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

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

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

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.

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

True believers, then, are entered upon a life, the sequel of which they know not; for it is "a life hid with Christ in God." He, the forerunner, hath attained the end of it, being gone unto the Father; but we can know no more of it than appeared in him while he was upon earth. And even that, we shall not know but by following his steps; which if we do, we shall be so strengthened and renewed day by day in the inner man, that we shall desire no comfort from the present world through a sense of "the joy set before us;" though, as to the outward man, we shall be subject to distresses and decays, and treated as the offscouring of all things. Well may a man ask his own heart, whether it is able to admit the Spirit of God. For where that divine Guest enters, the laws of another world must be observed: The body must be given up to martyrdom, or spent in the Christian warfare, as unconcernedly as if the soul were already provided of its house from heaven; the goods of this world must be parted with as freely, as if the last fire were to seize them to-morrow; our neighbour must be loved as heartily as if he were washed from all his sins, and demonstrated to be a child of God by the resurrection from the dead. The fruits of this Spirit must not be mere moral virtues, calculated for the comfort and decency of the present life; but holy dispositions, suitable to the instincts of a superior life already begun. Thus to press forward, whither the promise of life calls him, to turn his back upon the world, and comfort himself in God, every one that has faith perceives to be just and necessary, and forces himself to do it: Every one that has hope, does it gladly and eagerly, though not without difficulty; but he that has love does it with ease and singleness of heart.

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

The only inference I will draw from what has been said, and principally from the account of man's fall, shall be, the reasonableness of those precepts of self-denial, daily suffering, and renouncing the world, which are so peculiar to Christianity, and which are the only foundation whereon the other virtues, recommended in the New Testament, can be practised or attained, in the sense there intended. This inference is so natural, that I could not help anticipating it in some measure all the while. One would think it should be no hard matter to persuade a creature to abhor the badges of his misery; to dislike a condition or mansion which only banishment and disgrace have assigned him; to trample on the grandeur, refuse the comforts, and suspect the wisdom of a life whose nature it is to separate him from his God. Your Saviour bids you "hate your own life." If you ask the reason, enter into your heart, see whether it be holy, and full of God; or whether, on the other hand, many things that are contrary to him are wrought there, and it is become a plantation of the enemy. Or, if this is too nice an inquiry, look upon your body. Do you find there the brightness of an angel, all the vigour of immortality If not, be sure your soul is in the same degree of poverty, nakedness, and absence from God. It is true, your soul may sooner he re-admitted to some rays of the light of God's countenance, than your body can; but if you would take any step at all towards it, to dislike your present self must be the first.

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

Since, then, suffering opens me a door of hope, I will not put it from me as long as I live: It helps me to a true discovery of one period of my existence, though it is a low one; and bids fairer for having some connexion with a more glorious period that may follow, than the arts of indulgence, the amusements of pride and sloth, and all the dark policy of this world, which wage war with the whole truth, that man must know and feel, before he can look towards God. It may be, while I continue on the cross, I shall, like my Saviour, put off "principalities and powers;" recover myself more and more from the subjection I am indeed in (which he only seemed to be) to those wicked rulers, and to "triumph over them in it." At least, it shall appear, in the day when God shall visit, that my heart, though grown unworthy of his residence, was too big to be comforted by any of his creatures; and was kept for him, as a place originally sacred, though for the present unclean. But supposing that our state does require of us to "die daily," to sacrifice all that this present life can boast of, or is delighted with, before we give up life itself; supposing also, that in the hour we do somewhat of this kind, we receive light and strength from God, to grow superior to our infirmities, and are carried smoothly towards him in the joy of the Holy Ghost; yet how can a man have such frequent opportunities of suffering Indeed, martyrdoms do not happen in every age, and some days of our lives may pass without reproaches from men; we may be in health, and not want food to eat and raiment to put on; (though health itself, and nutrition itself, oblige us to the pain of a constant correction of them;) yet still, the love of God and heavenly hope will not want something to oppress them in this world.

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

8. After long inquiring, but inquiring in vain, for a -school free from these palpable blemishes, at last a thought came into my mind, of setting up a school myself. The first point was, to find a proper situation; not too far from a great town; which I saw would be highly inconvenient for a large family: nor yet too near, and much less in it; which would have been attended with greater evils. After mature consideration, I chose a spot in the middle of Kingswood, three miles from Bristol. It was quite private, remote from all high roads, on the side of a small hill sloping to the west, sheltered from the east and north, and affording room for large gardens. I built the house capable of containing fifty children, besides Masters and servants; reserving one room, and a little study, for my own use. 9. I then set myself to procure Masters. And in this respect I had such an advantage as few besides have, in being acquainted with every part of the nation: and yet I found it no easy thing to procure such as I desired; for I was not satisfied that they had learning sufficient for their several departments, unless they had likewise the fear of God, producing an unblamable conversation. I saw none would answer my intention, but men who were truly devoted to God; who sought nothing on earth, neither pleasure, nor ease, nor profit, nor the praise of men; but simply to glorify God, with their bodies and spirits, in the best manner they were capable of.

10. I next considered how to procure proper scholars; not any that came to hand, but, if possible, such as had some thoughts of God, and some desire of saving their souls; and such whose parents desired they should not be almost, but altogether, Christians. This was proposed to them before their children came; and, to prevent future misunderstandings, they were desired attentively to read, and seriously to consider, the rules of the school; being assured they would be punctually observed, without any favour or affection. One of these rules was, that "no child shall be admitted after he is twelve years old." The ground of this rule was, a child could not well before that age be rooted either in bad habits or ill principles. But, notwithstanding the strictness of the rules, I had soon as many scholars as I desired; nay, considerably more; for I was afraid of having too many at once, knowing how difficult it was to govern a large number; children being so apt, when many of them are together, to hinder and corrupt one another. 11. Having procured proper Masters, and a sufficient number of children, most of whom were as well inclined as could be expected, our first point was, to answer the design of Christian education, by forming their minds, through the help of God, to wisdom and holiness, by instilling the principles of true religion, speculative and practical, and training them up in the ancient way, that they might be rational, scriptural Christians. This design was expressly mentioned in the "Short Account of the School in Kingswood, near Bristol : "- " It is our particular desire, that all who are educated here may be brought up in the fear of God, and at the utmost distance, as from vice in general, so in particular from softness and effeminacy. The children therefore of tender parents, so called, have no business here; for the rules will not be broken in favour of any

And cry, Sinners, behold the Lamb." Now, especially, I have no time to lose: if I slacked my pace, my grey hairs would testify against me. I have nothing to fear, I have nothing to hope for, here; only to finish my course with joy. "Happy, if with my latest breath I might but gasp His name, Preach Him to all, and cry in death, 'Behold, behold the Lamb!'"

4, Perhaps my employments of another kind may not allow me to give any farther answer to them who " say all manner of evil of me falsely,'' and seem to "think that they do God service." Suffice it, that botl. they and I shall shortly "give an accunt to Him that is ready to judge the quick and the dead." See ee Oxon, October 18, 1730, Sir, The occasion of my giving you this trouble is of a very extraordinary nature. On Sunday last I was informed (as no doubt you will be ere long) that my brother and I had killed your son: that the rigorous fasting which he had imposed upon himself, by our advice, had increased his illness and hastened his death. Now though, considering it in itself, "it is a very small thing with me to be judged by man's judgment ;" yet as the being thought guilty of so mischievous an imprudence might make me the less able to do the work I came into the world for, I am obliged to clear myself of it, by observing to you, as I have done to others, that your son left off fasting about a year and a half since ; and tnat it is not yet half a year since I began to practise it. I must not let this opportunity slip of doing my part toward giving you a juster notion of some other particulars, relating both to him and myself, which have been industriously misrepresented to you. In March last he received a letter from you, which, not being able to read, he desired me to read to him; several of the expressions whereof I perfectly remember, and shall do, till I too am called hence. I then determined, that if God was pleased to take away your son before me, I would justify him and myself, which I now do with all plainness and simplicity, as both my character and cause required.

Part of his answer, dated September 21, 1730, was this : And now as to your own designs and employments, what can I say less of them than, Valde probo: and that I have the highest reason to bless God, that he has given me two sons together at Oxford, to whom he has given grace and courage to turn the war against the world and the devil, which is the best way to conquer them. They have but one more enemy to combat with, the flesh; which if they take care to subdue by fasting and prayer, there will be no more for them to do, but to proceed steadily in the same course, and expect 'the crown which fadeth not away.' You have reason to bless God, as I do, that you have so fast a friend as Mr. M. who, I see, in the most difficult service, is ready to break the ice for you. You do not know of how much good that poor wretch who killed his wife has been the providential occasion. I think I must adopt Mr. M. to be my son, together with you and your brother Charles ; and when I have such a ternion to prosecute that war, wherein I am now miles emeritus,t I shall not be ashamed when they speak with their enemies in the gate. "T 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 I greatly approve. t A soldier past service.

Soon after, a gentleman of Merton college, who was one of our little company, which now consisted of five persons, acquainted us that he had been much rallied the day before for being a member of The Holy Club; and that it was become a common topic of mirth at his college, where they had found out several of our customs, to which we were ourselves utter strangers. Upon this I consulted my father again, in whose answer were these words : "© December 1. "' This day I received both yours, and this evening, in the course of our reading, I thought I found an answer that would be more proper than any myself could dictate; though since it will not be easily translated, I send it in the original. IWoAAy mor xavxnoig UmEp UpLwye TETANPWMO TH TapaxAnTsl, vMEpTEpITCEVoLON TH yopa: 2 Cor. vii, 4. What would you be? Would you be angels? I question whether a mortal can arrive to a greater degree of perfection, than steadily to do good, and for that very reason patiently and meekly to suffer evil. For my part, on the present view of your actions and designs, my daily prayers are, that God would keep you humble; and then I am sure that if you continue 'to suffer for righteousness' sake,' though it be but in a lower degree, 'the Spirit of glory and of God' shall, in some good measure, 'rest upon you.' Be never weary of well-doing: never lock back ; for you know the prize and the crown are before you: though Great is my glorying of you I am filled with comfort, I am exceeding joyful. 8 d INTRODUCTORY LETTER. can scarce think so meanly of you, as that you would be discouragea with 'the crackling of thorns under a pot.' Be not high-minded, but fear. Preserve an equal temper of mind under whatever treatment you meet with from a not very just or well-natured world. Bear no more sai than is necessary, but steer steady. The less you value yourselves for these unfashionable duties, (as there is no such thing as works of supererogation,) the more all good and wise men will value you, if they see your actions are of a-piece ; or, which is infinitely more He by whom actions and intentions are weighed, will both accept, esteem, and reward you."

The two points whereunto, by the blessing of God and your son's help, we had before attained, we endeavoured to hold fast : I mean, the doing what good we can ; and, in order thereto, communicating as often as we have opportunity. To these, by the advice of Mr. Clayton, we have added a third, the observing the fasts of the Church ; the general neglect of which we caii by no means apprehend to be a lawful excuse for neglecting them. And in the resolution to adhere to these and all things else which we are convinced God requires at our hands, we trus we shall persevere till he calls us to give an account of our stewardship. As for the names of Methodists, Supererogation-men, and so on, with which some of our neighbours are pleased to compliment us, we do not conceive ourselves to be under any obligation to regard them, much less to take them for arguments. ' T'o the law and to the testimony" we appeal, whereby we ought to be judged. If by these it can be proved we are in an error, we will immediately and gladly retract it : if not, we " have not so learned Christ," as to renounce any part of his service, though men should " say all manner of evil against us," with more judgment and as little truth as hitherto. We do, indeed, use all the lawful means we know, to prevent " the good which is in us" from being " evil spoken of;" but if the neglect of known duties be the one condition of securing our reputation, why fare it well ; we know whom we have believed, and what we thus lay out He will pay us again. Your son already stands before the judgment seat of Him who judges righteous judgment ; at the brightness of whose presence the clouds remove : His eyes are open, and he sees clearly whether it was "blind zeal, and a thorough mistake of true religion, that hurried him on in the error of his way ;" or whether he acted like a faithful and wise servant, who, from a just sense that his time was short, made haste to finish his work before his Lord's coming, that " when laid in the balance" he might not " be found wanting."

I have now largely and plainly laid before you the real ground of all the strange outcry you have heard; and am not without hope that by this fairer representation of it than you probably ever received before, both you and the clergyman you formerly mentioned may have a more favourable opinion of a good cause, though under an ill name. Whether you have or no, I shall ever acknowledge my best services to be due to yourself and your family, both for the generous assistance you have given my father, and for the invaluable advantages your scn has (under God) bestowed on, Sir, Your ever obliged and most obedient servant We fools counted his life madness. Ir aught beneath them happy souls attend Let Morgan hear the triumph of a friend, And hear well pleased. Let libertines so gay With careless indolence despise the lay ; Let critic wits, and fools for laughter born, Their verdict pass with supercilious scorn ; Let jovial crowds, by wine their senses drown'd, Stammer out censure in their frantic round ; Let yawning sluggards faint dislike display, Who, while they trust to-morrow, lose to-day ; Let such as these the sacred strains condemn ; For 'tis true glory to be hiss'd by them.

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

Who now regrets his early youth would spend The life so nobly that so soon should end? Who blames the stripling for performing more Than Doctors grave, and Prelates of threescore ? Who now esteems his fervour indiscreet, His prayers too frequent, or his alms too great? Who thinks, where blest he reigns beyond the sky His crown too radiant, or his throne too high? Who but the Fiend, who once his course withstood, And whisper'd, " Stay till fifty to be good " Sure, if believed to' obtain his hellish aim, Adjourning to the time that never came. Journal I. 2 Tvrspay, October 14, 1735. Mr. Benjamin Inghart of Queen's - College, Oxford, Mr. Charles Delamotte, son of a mer¢sant in Lon- . don, who had offered himself some days before, my bro.her Charles Wesley, and myself, took boat for Gravesend, in order to embark for Georgia. Our end in leaving our native country was not to avoid want, (God having given us plenty of temporal blessings,) nor to gain the dung or dross of riches or honour ; but singly this, to save our souls ; to live wholly to the glory of God. In the afternoon we found the Simmonds off Gravesend, and immediately went on board. Wednesday and Thursday we spent with one or two of our friends, partly on board and partly on shore, in exhorting one another " to shake off every weight, and to run with patience the race set before us." I began to learn German, in order to converse with the Germans, six and twenty of whom we had on board. On Sunday, the weather being fair and calm, we had the Morning Service, on quarterdeck. I now first preached extempore, and then administered the Lord's Supper to six or seven communicants. A little flock. May God increase it! Delieving the denying ourselves, even in the smallest mstances, might, by the blessing of God, be helpful to us, we wholly left off the use of flesh and wine, and confined ourselves to vegetable food, chiefly rice and biscuit. In the afternoon, David Nitschman, Bishop of the Germans, and two others, began to learn English. O may we be, not only of one tongue, but of one mind and of one heart!

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

Thur. Jan. 15, 1736. Complaint being made to Mr. Oglethorpe, of the unequal distribution of the water among the passengers, he appointed new officers to take charge of it. At this the old ones and their friends were highly exasperated against us, to whom they imputed the change. But " the fierceness of man shall turn to thy praise." Many people were very impatient at the contrary wind. At seven in the evening they were quieted by astorm. It rose higher and higher till nine. About nine the sea broke over us from stem to stern; burst through the windows of the state cabin, where three o1 four of us were, and covered us all over, though a bureau sheltered me from the main shock. About eleven I lay down in the great cabin, and in a short time fell asleep, though very uncertain whether I should wake alive, and much ashamed of my unwillingness to die. O how pure in heart must he be, who would rejoice to appear before God at a moment's warning! 'Toward morning, " He rebuked the winds and the sea, and there was a great calm." We returned God thanks for our daliversnes! of which a few appeared duly sensible. But the rest (among whom were most of the sailors) denied we had been in any danger. I could not have believed that so little good would have been done by the terror they were in before. But it cannot be that they should long obey God from fear, who are deaf to the motives of love. Iin the evening another storm began. In the morning it increased, so that they were forced to let the ship drive. I could not but say to myself, " How is it that thou hast no faith?" being still unwilling to die. About one in the afternoon, almost as soon as I had stepped out of the great cabin door, the sea did not break as usual, bu- Jan. 1736. REV. J. WESLEY'S JOURNAL. 17? came with a full smooth tide over the side of the ship. I was vaulted over with water in a moment, and so stunned, that I scarce expected to lift up my head again, till the sea should give up her dead. But thanks be to God, I received no hurt at all. About midnight the storm ceased.

At noon our third storm began. At four it was more violent than before. Now, indeed, we could say, " The waves of the sea were mighty, and raged horribly. They rose up to the heavens above, and" clave " down to hell beneath." The winds roared round about us, and (what I never heard before) whistled as distinctly as if it had been a human voice. The ship not only rocked to and fro with the utmost violence, but shook and jarred with so unequal, grating a motion, that one could not but with great difficulty keep one's hold of any thing, nor stand a moment without it. Every ten minutes came a shock against the stern or side of the ship, which one would think should dash the planks in pieces. At this time a child, privately baptized before, was brought to be received into the church. It put me in mind of Jeremiah's buying the field, when the Chaldeans were on the point of destroying Jerusalem, and seemed a pledge of the mercy God designed to show us, even in the land of the living. We spent two or three hours after prayers, in conversing suitably to ' the occasion, confirming one another in a calm submission to the wise, holy, gracious will of God. And now a storm did not appear so terrible as before. Blessed be the God of all consolation !

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

"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."

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

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

June, 1736. REV. J. WESLEY'S JOURNAL. 25 (to which he had said he was going ;) he said, " To be sure, it is a fine place. But I don't mind that; I don't care what place I am in. Let God put me where he will, or do with me what he will, so I may but set forth his honour and glory." ' Being Ascension day, we had the holy communion ; but only Mr. Hird's family joined with us in it. One reason why there were nO more, was, because a few words which a woman had inadvertently spoken, had set almost all the town in a flame. Alas! how shall a city stand that is thus divided against itself? Where there is no brotherly love, no meekness, no forbearing, or forgiving one another; but envy, malice, revenge, suspicion, anger, clamour, bitterness, evil speaking, without end! Abundant proof that there can be no true love of man, unless it be built on the love of God. Calling on Mr. Lassel, and asking how he did, " My departure," said he," I hope is at hand." I asked, " Are you troubled at that?"' He replied, " O no; to depart, and to be with Christ, is far better. I desire no more of this bad world. My hope and my joy and my love is there." The next time I saw him, he said, "I desire nothing more, than for God to forgive my many and great sins. I would be humble. I would be the humblest creature living. My heart is humble and broken for my sins. Tell me, teach me, what shall I do to please God. I would fain do whatever is his will." I said, " It is his will you should suffer." He answered, " Then I will suffer. I will gladly suffer whatever pleases him." Mon. '7. Finding him weaker, I asked, "Do you still desire to die?" He said, "Yes; but I dare not pray for it, for fear I should displease my heavenly Father. His will be done. Let him work his will, in my life, or in my death."

We began to execute at Frederica what we had before agreed to do at Savannah. Our design was, on Sundays, in the afternoon, and every evening, after public service, to spend some time with the most serious of the communicants, in singing, reading, and conversation. This evening we had only Mark Hird. But on Sunday Mr. Hird ard two more desired to be admitted. After a psalm and a little conversation, I read Mr. Law's " Christian Perfection,"' and concluded with another psalm. Being with one who was very desirous to converse with me, but not upon religion, I spoke to this effect : Suppose you was going to a country where every one spoke Latin, and understood no other language, neither would converse with any that did not understand it: suppose one was sent to stay here a short time, on purpose to teach it you; suppose that person, pleased with your company, should spend his time in trifling with you, and teach you nothing of what he came for: would that be well done? Yet this is our case. You are going to a country where every one speaks the love of God. The citizens of heaven understand no other language. 'They converse with none who do not understand it. Indeed none such are admitted there. I am sent from God to teach you this. A few days are allotted us for that purpose. Would it then be well done in me, because was pleased with your company, to spend this short time in trifling, and teach you nothing of what I came for? God forbid!- I will 26 REV. J. WESLEY'S JOURNAL. June, 1736. rather not converse with you at all. Of the two extremes, this is the best." Another little company of us met ; Mr. Reed, Davidson, Walker, Delamotte, and myself. We sung, read a little of Mr. Law, and then conversed. Wednesdays and Fridays were the days we fixed for constant meeting. An officer of a man-of-war, walking just behind us, with two or three of his acquaintance, cursed and swore exceedingly : butupon my reproving him, seemed much moved, and gave me many thanks.

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

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."

Tues. Oct. 12. We considered if any thing could yet be done for the poor people of Frederica; and I submitted to the judgment of my friends ; which was, that I should take another journey thither: Mr. Ingham undertaking to supply my place at Savannah, for the time 'should stay there. I came hither on Saturday, the 16th, and found few things better than I expected. The Morning and Evening prayers, which were read for a while after my leaving the place, had been long discontinued, and from that time every thing grew worse and worse ; not many retaining any more of the form than the power of godliness. I was at first a little discouraged, but soon remembered the word which cannot fail: ' Greater is He that is in you than he that is in the world." I cried to God to "arise and maintain his own cause ;"' and after the Evening prayers were ended, invited a few to my house; as I did every night while I stayed at Frederica. I read to them one of the exhortations of Ephraim Syrus: the most awakening writer, IJ think, of all the ancients. We concluded our reading and conversation with a psalm; and I trust our God gave us his blessing. Finding there were several Germans at Frederica, who, not understanding the English tongue, could not join in our public service, I desired them to meet me at my house; which they did every day at noon from thence forward. We first sung a German hymn ; then I read a chapter in the New Testament; then explained it to them as well asI could. After another hymn, we concluded with prayer. I took boat, and atter a slow and dangerous passage, came to Savannah, on Sunday, the 31st.

On Monday evening we left Darien, and on Wednesday, the 5th, came to Frederica. Most here were, as we expected, cold and heartless: we found not one who retained his first love. O send forth Thy. light and Thy truth, that they may guide them! Let them not yet follow their own, imaginations ! After having beaten the air in this unhappy place for twenty days 34 REV. J. WESLEY'S JOURNAL. March, 1737. on January 26th I took my final leave of Frederica. It was not any apprehension of my own danger, (though my life had been threatened many times,) but an utter despair of doing good there, which made me content with the thought of seeing it no more. In my passage home, having procured a celebrated book, (The Works of Nicholas Machiavel,) I set myself carefully to read and consider it. I began with a prejudice in his favour ; having been informed, he had often been misunderstood, and greatly misrepresented. I weighed the sentiments that were less common; transcribed the passages wherein they were contained ; compared one passage with another, and endeavoured to form a cool, impartial judgment. And my cool judgment is, that if all the other doctrines of devils which have been committed to writing since letters were in the world, were collected together in one volume, it would fall short of this: and, that should a prince form himself by this book, so calmly recommending hypocrisy, treachery, lying, robbery, oppression, adultery, whoredom, and murder of all kinds, Domitian or Nero would be an angel of light, compared to that man. We came to Savannah. Tuesday, February 1, being the anniversary feast, on account of the first convoy's landing in Georgia, we had a sermon and the holy communion. Thursday, 24. It was agreed Mr. Ingham should go for England, and endeavour to bring over, if it should please God, some of our friends to strengthen our hands in his work. Saturday, 26, he left Savannah. By Mr. Ingham I writ to Dr. Bray's associates, who had sent a parochial library to Savannah. It is expected of the ministers who receive these, to send an account to their benefactors of the method they use in catechising the children and instructing the youth of their respective parishes. That part of the letter was as follows :

But first, I sent Mr. Causton the following note : "S1r, To this hour you have shown yourself my friend: I ever have and ever shall acknowledge it. And it is my earnest desire, that He who hath hitherto given me this blessing, would continue it still. "But this cannot be, unless you will allow me one request, which is not so easy a one as it appears: do not condemn me for doing, in the execution of my office, what I think it my duty to do. "If you can prevail upon yourself to allow me this, even when I act without respect to persons, I am persuaded there will never be, at least not long, any misunderstanding between us. For even those who seek it, shall, I trust, find no occasion against me, ' except it be concerning the law of my God.' Iam, c. " July 5, 1737." Mr. Causton came to my house, with Mr. Bailiff Parker, and Mr. Recorder, and warmly asked, ' How could you possibly think I should condemn you for executing any part of your office?" I said short, " Sir, what if I should think it the duty of my office to repel one of your family from the holy communion ?"" He replied, "If you Suly, 1737. REV. J. WESLEY'S JOURNAL. 33 repel me or my wife, I shall require a legalreason. But I snall trouble myself about none else. Let them look to themselves." Meeting with a Frenchman of New Orleans on the Mississippi, who had lived several months among the Chicasaws, he gave us a full and particular account of many things which had been variously related. And hence we could not but remark, what is the religion of © nature, properly so called; or, that religion which flows from natural reason, unassisted by Revelation: and that even in those who have the knowledge of many truths ; and who converse with their beloved ones day and night. But too plainly does it appear by the fruits, " that the gods of these Heathens too are but devils."

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

We were four inall; one of whom intended to go to England with me ; the other two to settle in Carolina. About eleven we came into a large swamp, where we wandered about till near two. We then found another blaze, and pursued it, till it divided into two: one of these we followed through an almost impassable thicket, a mile beyond which it ended. We made through the thicket again, and traced the other blaze till that ended too. It now grew toward sunset; so we sat down, faint and weary, having had no food all day, except a gingerhread cake, which I had taken in my pocket. A third of this we had divided among us at noon; another third we took now; the rest we reserved for the morning ; but we had met with no water all the day. Thrusting a stick into the ground, and finding the end of it moist, two of our company fell a digging with their hands, and, at about three feet depth, found water. We thanked God, drank, and were refreshed. The night was sharp ; however, there was no complaining among us ; but after having commended ourselves to God, we lay down close together, and (I at least) slept till near six in the morning. Sun, 4. God renewing our strength, we arose neither faint nor weary, and resolved to make one trial more, to find out a path to Port Royal. We steered due east; but finding neither path nor blaze, and the woods growing thicker and thicker, we judged it would be our best course to return, if we could, by the way we came. The day before, in the thickest part of the woods, I had broke many young trees, I knew not why, as we walked along: these we found a great help in several places, where no path was to be seen; and between one and two God brought us safe to Benjamin Arieu's house, the old man we left the day before.

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

In the fulness of my heart, I wrote the following words :- '« By the most infallible of proofs, inward feeling, I am convinced, "1. Of unbelief; having no such faith in Christ as will prevent my heart from 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 have not : "¢3. Of gross irrecollection; inasmuch as in a storm I cry to God every moment; in a calm, not: "¢4, Of levity and luxuriancy of spirit, recurring whenever the pressure is taken off, and appearing by my speaking words not tending to edify ; but most, by my manner of speaking of my enemies. '' Lord save, or perish! Save me, "1. By such a faith as implies 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, JVihil est quod hactenus fect ; (I have done nothing hitherto ;) having evidently built without a foundation : "3, By such a recollection as may cry to thee every moment, especially when all is calm: Give me faith or I die; give me a lowly spirit; otherwise, mihi non sit suave vivere: (let lite be a burden to me : 4, By steadiness, seriousness, dguvolns, sobriety of spirit; avoiding, as fire, every word that tendeth not to edifying ; and never speak b4 ; REV. J. WESLEY'S JOURNAL. Jan. 1738 ing of any who oppose me, or sin against God, without all my own sins set in array before my face." This morning, after explaining these words of St. Paul, "I beseech you brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God," I exhorted my fellow travellers with all my might, to comply with the apostle's direction. But "leaving them afterward to themselves," the seriousness they showed at first, soon vanished away. On Monday, 9, and the following days, I reflected much on that vain desire, which had pursued me for so many years, of being in solitude, in order to be a Christian. I have now, thought I, solitude enough.

- 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."

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

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.

1. Tuar men revile me, and say all manner of evil against me; that I am vecome as it were a monster unto many; that the zealous of almost every denomination cry out, " Away with such a fellow from the earth :" this givesme, with regard to myself, no degree of uneasiness. For I know the Scripture must be fulfilled, "If they have called the Master of the house Beelzebub, how much more them of his household ?" But it does give me a concern, with regard to those who, by this artifice of the devil, are prevented from hearing that word which is able to save their souls. 2. For the sake of these, and indeed of all who desire to hear the truth of those things which have been so variously related, I have been induced to publish this further account ; and I doubt not but it will even hence appear, to all candid and impartial judges, that I have hitherto lived in all good conscience toward God. 3. I shall be easily excused by those who cither love or seek the Lord Jesus in sine cerity, for speaking so largely of the Moravian Church ; a city which ought to be set upon a hill: their light hath been too long hid under a bushel: it is high time it should at length break forth, and "so shine before men, that others also may glorify their Father which is in heaven." 4, If any should ask, " But do you think even this Church is perfect, without spot, or wrinkle, or any such thing?" I answer plainly, "No; though I trust it will be, when patience has had its perfect work." But neither do I think it right to entertain the world with the spots of God's children. 5. It has been further asked, whether I imagine God is to be found only among them. I reply, "By no means. I know there is a God in England, and we need not go to seek him yn strange lands." I know that in our own, he is very nigh unto all that call upon him; and therefore I think those unwise (to say no more) who run to inquire after him in Holland or Germany.

I came to Mr. Delamotte's, at Blendon, where I expected a cold reception. But God had prepared the way before me: and I no sooner mentioned my name, than I was welcomed in such a manner, as constrained me to say, " Surely God is in this place, and I knew it not! Blessed be ye of the Lord! Ye have shown more kindness in the latter end than in the beginning." In the evening I came once more to London, whence I had been absent two years and near four months. Many reasons I have to bless God, though the design I went upon did not take effect, for my having been carried into that strange land, contrary to all my preceding resolutions. Hereby I trust he hath in some measure " humbled me and proved me, and shown me what was in my heart." Hereby I have been taught to "beware of men." Hereby I am come to know assuredly, that if " in all our ways we acknowledge God," he will, where reason fails, 'direct our path," by lot or by the other means which he knoweth. Hereby I am delivered from the fear of the sea, which I had both dreaded and abhorred from my youth. Hereby God has given me to know many of his servants ; particularly those of the Church of Hernhuth. Hereby my passage is opened to the writings of holy men in the German, Spanish, and Italian tongues. I hope too some good may come to others hereby. All in Georgia have heard the word of God. Some have believed, and began to run well. A few steps have been taken toward publishing the glad tidings both to the African and American Heathens. Many children have learned " how they ought to serve God," and to be useful to their neighbour. And those whom it most concerns have an opportunity of knowing the true state of their infant colony, and laying a firmer foundation of peace and happiness to many generations. I told my friends some of the reasons which a little hastened my return to England. They all agreed it would be proper to relate them to the Trustees of Georgia.

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

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

About five, Mr. Kinchin riding by a man and woman double-horsed, the man said, " Sir, you ought to thank God it is a fair day ; for if it rained, you would be sadly dirty with your little horse." Mr. Kinchin answered, "True: and we ought to thank God for our life, and health, and food, and raiment, and all things." He then rode on, Mr. Fox following; the man said, "Sir, my mistress would be glad to have some more talk with that gentleman." We stayed, and when they came up, began to search one another's hearts. They came to us again in the evening, at our inn at Stone, where I explained both to them and many of their acquaintance who were come together, that great truth, Godliness hath the promise both of this life, and of that which is to come. Between nine and ten we came to Hedgeford. Just then, one was giving an account of a young woman, who had dropped down dead there the day before. This gave us a fair occasion to exhort all that were present, 'so to number" their own " days," that they aight apply their "hearts unto wisdom." In the afternoon one overtook us, whom we soon found more inclined to speak than to hear. However, we spoke, and spared not. In the evening we overtook a young man, a Quaker, who afterward came to us, to our inn at Henley, whither he sent for the rest of his family, to join with us in prayer: to which I added, as usual, the exposition of the Second lesson. Our other companion went with us a mile or two in the morning; and then not only spoke less than the day before, but took in good part a serious caution against talkativeness and vanity.

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

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. °

I preached at St. John's, Wapping, at three, and at St. Bennett's, Paul's Wharf, in the evening. At these churches, likewise, I am to preach no more. At St. Antholin's I preached on the Thursday following. Monday, Tuesday, and Wednesday, I had continual sorrow and heaviness in my heart: something of which I described, in the broken manner I was able, in the following letter to a friend : "O why is it, that so great, so wise, so holy a God will use such an instrument as me! Lord, 'let the dead bury their dead!' But wilt thou send the dead to raise the dead? Yea. thou sendest whom thou wil 70 REV. J. WESLEY'S JOURNAL. May, 1738. send, and showest mercy by whom thou wilt show mercy! Amen! Be it then according to thy will! If thou speak the word, Judas shall cast out devils. '"'T feel what you say, (though not enough,) for 1 am under the same condemnation. I see that the whole law of God js holy, just and good. I know every thought, every temper of my soul, ought to bear God's image and superscription. But how am I fallen from the glory of God! I feel that 'I am sold under sin." I know, that I too deserve nothing but wrath, being full of all abominations: and having no good thing in me, to atone for them, or to remove the wrath of God. All my works, my righteousness, my prayers, need an atonement for themselves. So that my mouth is stopped. I have nothing to plead. God is holy, I am unholy. God is a consuming fire: I am altogether a sinner, meet to be consumed. / "Yet I hear a voice (and is it not the voice of God?) saying, ' Believe and thou shalt be saved. He that believeth, is passed from death unto life. God so loved the world that he gave his only-begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.'

be nothing, unless as it was directed toward inward holiness. Accordingly this, the image of God, was what I aimed at in all, by doing his Wi, not my own. Yet when, after continuing some years in this course, I apprehended myself to be near death, I could not find that all this gave me any comfort, or any assurance of acceptance with God. At this I was then not a little surprised; not imagining I had been all this time building on the sand, nor considering that " other foundation can no man lay, than that which is laid" by God, " even Christ Jesus." 7. Soon after, a contemplative man convinced me still more than J was convinced before, that outward works are nothing, being alone ; and in several conversations instructed me, how to pursue inward holiness, or a union of the soul with God. But even of his instructions (though I then recéived them as the words of God) I cannot but now observe, 1. That he spoke so incautiously against trusting in outward works, that he discouraged me from doing them at all. 2. That he recommended (as it were, to supply what was wanting in them) mental prayer, and the like exercises, as the most effectual means of purifying the soul, and uniting it with God. Now these were, in truth, as much my own works as visiting the sick or clothing the naked ; and the union with God thus pursued, was as really my own righteousness, as any I had before pursued under another name. 8. In this refined way of trusting to my own works and my own righteousness, (so zealously inculcated by the mystic writers,) I dragged on heavily, finding no comfort or help therein, till the time of my leaving England. On shipboard, however, I was again active in outward works ; where it pleased God of his free mercy to give me twenty-six of the Moravian brethren for companions, who endeavoured to show me "a more excellent way." But I understood it not at first. I was too learned and too wise. So that it seemed foolishness unto me. And I continued preaching, and following after, and trusting in, that righteousness whereby no flesh can be justified.

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.

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

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

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

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

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

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

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

'Here is a mystery. Here the wise men of the world are lost, are taken in their own craftiness. This the learned of the world cannot comprehend. It is foolishness unto them: sin is the only thing which divides men from God. Sin (let him that heareth understand) is the only thing which unites them to God; that is, the only thing which moves the Lamb of God to have compassion upon, and, by his blood, to give them access to the Father. 86 REV. J. WESLEY'S JOURNAL. Aug. 1738. "This is the ' word of reconciliation' which we preach. This is the foundation which never can be moved. By faith we are built upon this foundation; and this faith also is the gift of God. It is his free gift, which he now and ever giveth to every one that is willing to receive it. And when they have received this gift of God, then their hearts will melt for sorrow that they have uffended him. But this gift of God lives in the heart, notinthe head. The faith of the head, learned from men or books is nothing worth. It brings neither remission of sins, nor peace with God. Labour then to believe with your whole heart. So shall you have redemption through the blood of Christ." So shall you be cleansed from all sin. So shall ye go on from strength to strength, being renewed day by day in righteousness and all true holiness." Was the Intercession day, when many strangers were present, some of whom came twenty or thirty miles. I would gladly have spent my life here ; but my Master calling me to labour in another part of his vineyard, on Monday, 14, I was constrained to take my leave ot this happy place; Martin Déber, and a few others of the brethren, walking with us about an hour. O when shall ruis eS cover the earth, as the ' waters cover the sea ?"'

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.

" After my return from my third journey, Count Zinzendorf sent to Gorlitz, the minister of Bertholdsdorf being dead, for Mr. Rothe, who. was in a gentieman's family there, to be minister of that place. Mr. Rothe told him of me; and he writ to me to come to him; and when I came, said, ' Let as many as will of your friends come hither ; I wil! give them land to build on, and Christ will give them the rest.' I went immediately into Moravia, and told them God had now found out a place for us. Ten of them followed me then; ten more the next year; one more in my following journey. The Papists were now alarmed, set a price upon my head, and levelled the house I had lodged in even with the ground. I made, however, eleven journeys thither in all, and conducted as many as desired it to this place; the way to which was now so well known, that many more came of themselves. Se ee ee 88 REV. J. WESLEY S JOURNAL. Aug. 1738. " Kighteen years ago we built the first house. We chose to be near the great road rather than at Bertholdsdorf, (for the Count gave us our choice,) hoping we might thereby find opportunities of instructing some that travelled by us. In two years we were increased to a hundred and fifty; when I contracted an intimate acquaintance with a Calvinist, who after some time brought me over to his opinion touching election and reprobation : and by me were most of our brethren likewise brought over to the same opinions. About this time we were in great straits, wherewith many were much dejected. I endeavoured to comfort them with the sense of God's love toward them. But they answered, ' Nay, it may be he hath no love toward us; it may be we are not of the election: but God hated us from eternity, and, therefore, he has suffered all these things to come uponus.' .

"The Count observing this, desired me to go toa neighbouring minister, Pastor Steinmetz, and talk with him fully on that head, ' Whether Christ died for all?' I did so, and by him God fully convinced me of that important truth. And not long after, the Count desired we might all meet together, and consider these things throughly. We met, accordingly, at his house, and parted not for three days. We opened the Scriptures, and considered the account which is given therein of the whole economy of God with man, from the creation to the consummation of all things; and by the blessing of God we came all to one mind; particularly in that fundamental point, that 'he willeth all men to be saved, and to come to the knowledge of the truth.' "Some time after the Jesuits told the Emperor, that the Count was gathering together all the Moravians and Bohemians, forming them into one body, and making a new religion. Commissioners were immediately sent to Hernhuth, to examine the truth of this. The substance of the final answer returned through them to the Emperor was as follows : - "© An extract of the public instrument signed at Hernhuth, m August, 1729. "© 1. We believe the Church of the Bohemian and Moravian brethren, from whom we are descended, to have been a holy and undefiled Church, as is owned by Luther and all other Protestant divines; who own also that our doctrine agrees with theirs. But our discipline they have not. «°¢2. But we do not rest upon the holiness of our ancestors; it being our continual care to show that we are passed from death unto life, by worshipping God in spirit and in truth. Nor do we account any man a brother, unless he has either preserved inviolate the covenant he made with God in baptism, or, if he has broken it, been born again of God. "3. On the other side, whosoever they are, who, being sprinkled by the blood of Christ, are sanctified through faith, we receive them as brethren, although in some points they may differ from us. Not that we can renounce or give up any doctrine of God, contained in Holy Writ ; the least part of which is dearer unto us than thousands of gold and silver.

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

"The Church of Moravia was oncea glorious Church. But it is now covered with thick darkness. It is about sixteen years ago that I began to seek for light. I had a New Testament which I constantly read; upon which I often said to myself, 'This says, I ought to be humble, and meek, and pure in heart. How comes it that Iam not so?' I went to the best men I knew, and asked, 'Is not this the word of God? And if so, ought I not to be such as this requires, both in heart and life? They answered, 'The first Christians were such ; but it was impossible for us to be so perfect.' This answer gave me no satisfaction. I knew God could not mock his creatures, by requiring of them what he saw it was impossible for them to perform. Tasked others, but had still the same answer, which troubled me more and more. About fourteen years ago, I was more than ever convinced that I was wholly different from what God required me to be. I consulted his word again and again; but it spoke nothing but condemnation ; till at last I could not read, nor indeed do any thing else, having no hope and no spirit left in me. I had been in this state for several days, when, being musing by myself, these words came strongly into my mind, 'God so loved the world, that he gave his only-begotten Son, to the end that all who believe in him should not perish but have everlasting life. I thought, ' All? ThenIam one. Then he is given for me. But amasinner. And he came.to save sinners.' Immediately my burden dropped off, and my heart was at rest. " But the full assurance of faith I had not yet; nor for the two years I continued in Moravia. When I was driven out thence by the Jesuits, I retired hither, and was soon after received into the Church. And here after some time it pleased our Lord to manifest himself more clearly to my soul, and give me that full sense of acceptance in him, which excludes all doubt and fear.

"Indeed the leading of the Spirit is different in different souls. His more usual method, I believe, is, to give, in one and the same moment, the forgiveness of sins, and a full assurance of that forgiveness. Yet in many he works as he did in me: giving first the remission of sins, and, after some weeks or months or years, the full assurance of it." This great truth was further confirmed to me the next day by the conversation I had with Davin Nitrscuman, one of the teachers or pastors of the church ; who expressed himself to this effect : "In my childhood I was very serious; but as I grew up, was so careless, that at eighteen years old I had even forgot to read. WhenI found this, I was startled. I soon learned again, and then spent much time in reading and prayer. But I knew nothing of my heart, till about the age of twenty-six, I bought a Bible, and began to read the New Testament. The further I read the more I was condemned. I found a law which I did not, could not keep. I had a will to avoid all sin; but the power I had not. I continually strove; but was continually conquered. The thing which I would, I did not; but what I would not have done, that 1 did. In this bondage I was, when I fell into a fit of sickness; during my recovery from which, I felt a stronger desire than ever to avoid all sin. At the same time I felt the power. And sin no longer reigned over me. "But soon after I fell into grievous temptations, which made me very uneasy. For though I yielded not to them, yet they returned again, and again, as fast as they were conquered. Then it came into my mind, 'I take all this pains to serve God. What, if there be no God? HowdolI know there is?' And on this I mused more and more, till I said in my heart, ' There is no God' 92 REV. J. WESLEY'S JOURNAL. Aug. 1738.

"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.'

"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.

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

"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.

"14. Whoever either of the male or female children, seek God with their whole heart, need not be much incited to come to the Lord's Supper. Before they receive, they are examined both in private by the pastor, and also in public: and then, after an exhortation by the senior, are by him, through laying on of hands, added to the Church and confirmed. The same method is used with those who renounce the Papal superstitions, or who are turned from the service of Satan to God; and that, if they desire it, although they are not young; yea, though they are well stricken in years. "15. Once or twice a month, either at Bertholdsdorf, or if it may be, at Hernhuth, all the Church receives the Lord's Supper. It cannot be expressed how great the power of God is then present among us. A general confession of sins is made by one of the brethren in the name of all. Then a few solid questions are asked; which when they have answered, the absolution, or remission of sins, is either pronounced to all in general, or confirmed to every particular person, by the laying on of hands. The seniors first receive; then the rest in order, without any regard had to worldly dignity, in this, any more than in any other of the solemn offices of religion. After receiving, all the men (and so the women) meet together to renew their covenant with God, to seek his face, and exhort one another to the patience of hope and the labour of love. "16. They have a peculiar esteem for lots; and accordingly use them both in public and private, to decide points of importance, when the reasons brought on each side appear to be of equal weight. And they believe this to be then the only way of wholly setting aside their own will, of acquitting themselves of all blame, and clearly knowing what is the will of God.

"17, At eight in the morning, and in the evening, we meet to pray to and praise God, and to read and hear the Holy Scriptures. The time we usually spend in sleep, is from eleven at night till four in the morning. So that allowing three hours a day for taking the food both of our bodies and souls, there remain sixteen for work. And this space those who are in health spend therein, with all diligence and faithfulness. "18. Two men keep watch every night in the street ; as do two women. in the women's apartment; that they may pour out their souls for those that sleep; and by their hymns raise the hearts of any who are awake to God. Aug. 1738. REV. J. WESLEY'S JOURNAL. 103 19. For the further stirring up the gift which is in us, sometimes we have public, sometimes private, love-feasts: at which we take moderate refreshment, with gladness and singleness of heart, and the voice of praise and thanksgiving. 20. If any man among us, having been often admonished, and long forborne, persists in walking unworthy of his holy calling, he is no longer admitted to the Lord's Supper. If he still continues in his fault, hating to be reformed, the last step is, publicly, and often in the midst of many prayers and tears, to cast him out of our congregation. But great is our joy if he then see the error of his ways, so that we may receive him among us again. " "21. Most of our brethren and sisters have, in some part of their life, experienced holy mourning and sorrow of heart; and have efterward been assured, that there was no more "condemnation for them, being passed from death unto life." 'They are, therefore, far from fearing to die, or desiring to live on earth; knowing that to them "to die is gain," and being confident that they are the care of Him whose are the "issues of life and death." Wherefore they depart as out of one chamber into another. And after the soul has left its habitation, their remains are deposited in the earth, appointed for that purpose. And the survivors are ee and rejoice over them with a "joy the world knoweth not o

If this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot over throw it; lest haply ye be found even to fight against God, Acts v, 3€, 39. 1. WuHew at first men began to lay to my charge things which I knew not, I often thought, "Had I but two or three intimate friends who knew what my life and conversation were, they might easily speak what they had seen and heard, and all such aspersions would fall to the ground." But I perceived my mistake as soon as I had two or three who were my friends indeed, not in name only. For a way was easily found to prevent their being of any such use as I once imagined they would be. This was done at a stroke, and that once for all, by giving them and me a new name: a name which, however insignificant in itself, yet had this peculiar effect, utterly to disable me from removing whatever accusation might, for the time to come, be cast upon me, by invalidating all which those who knew me best were able to say in my behalf: nay, which any others could say. For, how notorious is it, that if a man dare to open his mouth in my favour, it needs only be replied, "1 suppose you are a Methodist too," and allhe has said is to pass for nothing! 2. Hence, on the one hand, many who knew what my conversation was, were afraid to declare the truth, lest the same reproach should fall upon them: and those few who broke through this fear, were soon disabled from declaring it with effect, by being immediately ranked with him they defended. What impartial man then can refuse to say, "It is permitted to thee to answer for thyself?" Only do not add, "But thou shalt not persuade me, though thou dost persuade me: I am resolved to think as I did before." Not so, if you are a candid man. You have heard one side already: hear the other: weigh both: allow for human weakness: and then judge ag you desire to be judged.

3. What I design in the following extract is, openly to declare to all mankind, what it is that the Methodists (so called) have done, and are doing now: or rather, what it is that God hath done, and is still doing in our land. For it is not the work of man which hath lately appeared. All who calmly observe it must say, " This is the Lord's doing, and it is marvellous in our eyes." 4. Such a work this hath been in many respects, as neither we nor our fathers had known. Not a few whose sins were of the most flagrant kind, drunkards, swearers, thieves, whoremongers, adulterers, have been brought "from darkness unto light, and from the power of Satan unto God." Many of these were rooted in their wickedness, having long gloried in their shame, perhaps for a course of many years, yea, even to hoary hairs. Many had not so much as a notional faith, being Jews, Arians, Deists, or Atheists. Nor has God only made bare his arm in these last days, in behalf of open publicans and sinners; but many " of the Pharisees" also " have believed on him," of the "righteous that needed no repentance ;" and, having received "the sentence of death in themselves," have then heard the voice that raiseth the dead: have been made partakers of an inward, vital religion; even "righteousness, and peace, and joy in the Holy Ghost." 5. The manner wherein God hath wrought this work in many souls is as strange as the work itself. It has generally, if not always, been wrought in one moment, " As the lightning shining from heaven," so was "the coming of the Son of Man," either to bring peace or a sword; either to wound or to heal; either to convince of sin, or to give remission of sins in his blood. And the other circumstances attending it have been equally remote from what human wisdom would have expected. So true is that word, "My thoughts are not your thoughts, neither are your ways my ways."

6. These extraordinary circumstances seem to have been designed by God for the further manifestation of his work, to cause his power to be known, and to awaken the attention ofa drowsy world. And yet, even from these some have drawn their grand objection against the whole work: "'' We never saw it,' say they, 'on this fashion ;' therefore the work is not of God." To prove which further, they have not only greatly misrepresented many circumstances that really were, but have added many that were not, often without any regard either to truth or probability. A bare recital of those facts, which were "not done in a corner," is the best answer to this sort of objections. To those which have been judged to be of more weight, I have occasionally given a more particular answer. 7. Yet I know even this will by no means satisfy the far greater part of those who are now offended. And for a plain reason, because they will never read it: they are resolved to hear one side, and one only. I know also, that many who do read it will be just of the same mind they were before ; because they have fixed their judgment already, and do not regard any thing which such a fellow can say. Let them see to that. Ihave done my part. I have delivered mine own soul. Nay, I know that many will be greatly offended at this very account. It must be so from the very nature of the things which are therein related. And the best appellation I expect from them, is that of a fool, a madman, an enthusiast. All that in me lies is, to relate simple truth in as inoffensive a manner asl can. Let God give it the effect which pleaseth him, and which is most for his glory! 8. May "He who hath the key of the house of David, who openeth and no man shutteth," open "a great and effectual door" by whom it pleaseth him, for his everlasting Gospel! May he "send by whom he will send," so it may "run and be glorified" more and more! May he "ride on conquering and to conquer," until "the fulness of the Gentiles" be come in; and "the earth be filled with the knowledge of the glory of the Lord, as the waters cover the sea!"

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

"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.

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

condemned malefactors. It was the most glorious instance I ever saw of faith triumphing over sin and death. One observing the tears run fast down the cheeks of one of them in particular, while his eyes were steadily fixed upward, a few moments before he died, asked, " How do you feel your heart now?" He calmly replied, "I feel a peace which I could not have believed to be possible. And I know it is the peace of God, which passeth all understanding." My brother took that occasion of declaring the Gospel of peace to a large assembly of publicans and sinners. O Lord God of my fathers, accept even me among them, and cast me not out from among thy children! In the evening I proclaimed mercy to my fellow sinners at Basingshaw church; and the next morning, at St. Antholin's. Friday, 10, I set out, and Saturday, 11, spent the evening with a little company at Oxford. I was grieved to find prudence had made them leave off singing psalms. I fear it will not stop here. God deliver me, and all that seek him in sincerity, from what the world calls Christian prudence ! I preached twice at the Castle. In the following week, I began more narrowly to inquire what the doctrine of the Church of England is, concerning the much controverted point of justification by faith ; and the sum of what I found in the Homilies, J extracted and printed for the use of others.

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 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.

"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

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

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

There, O grave, is thy destruction! There, O serpent, is the Seed that shall for ever bruise thy head. O, I thought my head was a fountain of water. . I was dissolved in love. ' My Beloved is mine, and am his.' He has all charms. He has ravished my heart. He is my comforter, my frien, my all. He is nowin his garden, feeding among the lilies. O, 'I am sick of love.' He is altogether lovely, ' the chiefest among ten thousand.' " I administered the Lord's Supper at the Castle. At one I expounded at Mr. Fox's, as usual. The great power of God was with us; and one who had been in despair several years, received a witness that she was a child of God. Hearing Mr. Whitefield was arrived from Georgia, I hastened to London; and on Twesday, 12, God gave us once more to take sweet counsel together. I preached at St. Antholin's. Sut. 16. One who had examined himself by the reflections wrote October 14, made the following observations on the state of his own soul : "J. 1. judge thus of myself. ButI feelit not. Therefore, there is in me still the old heart of stone. 2. I judge thus of happiness: but I still hanker after creature happiness. My soul is almost continuaily yunning out after one creature or another, and imagining ' How happy bea) ve van. 1739. REV. J WESLEY'S JOURNAL. 117 should I be in such or such a condition.' I have more pleasure in eating and drinking, and in the company of those I love, than I have in God. I have a relish for earthly happiness. I have not a relish for heavenly. 'I savour pgvow, the things of men, not the things of God.' Therefore, there is in me still the carnal heart, the Qgovnua gupxoc. But the eyes of my understanding are not yet fully opened. "TI. 'This is the design of my life.' » But a thousand little designs are daily stealing into my soul. This is my ultimate design ; but intermediate designs are continually creeping in upon me; designs (though often disguised) of pleasing myself, of doing my own will; designs wherein I do not eye God, at least, not him singly. Therefore my eye is not yet single; at least not always so.

"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 :

I went, (having been long importuned thereto,) about five in the evening, with four or five of my friends, to a house where was one of those commonly called French prophets. After a time, she came in. She seemed about four or five and twenty, of an agreeable speech and behaviour. She asked, why we came. I said, " To try the spirits, whether they be of God." Presently after shc leaned back in her chair, and seemed to have strong workings in her breast, with deep sighings intermixed. Her head and hands, and, by turns, every part of her body seemed also to be in a kind of convulsive motion. This continued about ten minutes, till, at six, she began to speak, though the workings, sighings, and contortions of her body were so intermixed with her words, that she seldom spoke half a sentence together,) with a clear, strong voice, " Father, thy will, thy will be done. 'Thus saith the Lord, If of any of you that is a father, his child ask break, will he give him a stone? If he ask a fish, will he give him a scorpion? Ask bread of me, my children, and I will give you bread, I will not, will not give you a scorpion. By this judge of what ye shall now hear." She spoke much (all as in the person of God, and mostly in Scripture words) of the fulfilling of the prophecies, the coming of Christ now at hand, and the spreading of the Gospel over all the earth. Then she exhorted us not to be in haste in judging her spirit, to be or not to be of God; but to wait upon God, and he would teach us, if we conferred not with flesh and blood. She added, with many enforcements, that we must watch and pray, and take up our cross, and be still before God. Two or three of our company were much affected, and believed she spoke by the Spirit of God. But this was in no wise clear to me. The motion might be either hysterical or artificial. And the same words, any person of a good understanding and well versed in the Scriptures might have spoken. But I let the matter alone; knowing this, that " if it be not of God, it will come to nought."

I called upon her and a few of her neighbours, who were met together in the evening, among whom I found a gentleman of the same spirit she had been of, earnestly labouring to pervert the truth of the gospel. To prevent his going on, as the less evil of the two, I entered directly into the controversy, touching both the cause and the fruits of justification. In the midst of the dispute, one who sat at a small distance, felt, as it were, the piercing of a sword, and before she could be brought to another house, whither I was going, could not avoid crying out aloud, even in the street. But no sooner had we made our request known to God, than he sent her help from his holy place. At my return from hence, I found Mr. Kinchin, just come from Dummer, who earnestly desired me, instead of setting out for London the next morning, (as I designed,) to go to Dummer, and supply his church on Sunday. On Friday morning I set out, according to his desire, and in the evening came to Reading, where I found a young man (Mr. Cennick) who had in some measure "known the powers of the world to lee SaaS Se _ March, 1739. REV. J. WESLEY'S JOURNAL. 121 come." I spent the evening with him, and a few of his serious friends; and it pleased God much to strengthen and comfort them. In the afternoon I came to Dummer; and on Sunday morning had a large and attentive congregation. I was desired to expound in the evening at Basingstoke. The next day I returned to Reading, and thence on Tuesday to Oxford, where I found many more and more rejoicing in God their Saviour. Wednesday, 14, I had an opportunity of preaching once again to the poor prisoners in the Castle. Thursday, 15, I set out early in the morning, and in the afternoon came to London.

"1. The authority of a parent and the call of Providence are things of so sacred a nature, that a question in which these are any way concerned deserves the most serious consideration. I am, therefore, greatly obliged to you for the pains you have taken to set our question in a clear light; which I now intend to consider more at large, with the utmost attention of which Iam capable. And I shall the more cheerfully do it, as being assured of you joining with me in imploring His guidance, who will not suffer those that trust in him to seek death in the error of their life. "2. I entirely agree 'that the glory of God, and the different degrees of promoting it, are to be our sole consideration and direction in the choice of any course of life ;? and consequently, that it must wholly turn upon this single point, which I ought to prefer, a college life, or that of rector of a parish. I do not say the glory of God is to be my first or my principal consideration: but my only one; since all that are not implied in this, are absolutely of no weight. In presence of this, they all vanish away: they are less than the small dust of the balance. "3. And indeed, till all other considerations were set aside, I could never come to any clear determination: till my eye was single, my whole mind was full of darkness. Whereas, so long as it is fixed on the glory of God, without any other consideration, I have no more doubt of the way wherein I should go, than of the shining of the mid-day sun. "4, Now that life tends most to the glory of God, wherein we most promote holiness in ourselves and others; I say, in ourselves and others; as being fully persuaded that these can never be put asunder. And if not, then whatever state is best on either of these accounts, is so on the other likewise. Ifit be in the whole best, for others, so it is for ourselves: if it be. best for ourselves, it is so for them.

""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

"12. Thus much as to myself. But I cannot deny that 'we are not to consider ourselves alone; seeing God made us all for a social life, to which academical studies are only preparatory.' I allow too, that 'He will take an exact account of every talent which he has lent us, not to bury them, but to employ every mite we have received according to his will, whose stewards we are.' I own also, that ' every follower of Christ 1s, in his proportion, the light of the world; that whosoever is such, can no more be concealed than the sun in the midst of heaven; that if he is 124 REV. J. WESLEY'S JOURNAL. March, 1739 i 9 "set as a light in a dark place, his shining must be the more conspicuous; 'that to this very end was his light given, even to shine on all around him ;' and, indeed, that ' there is only one way to hide it, which is, to put it out.' Iam obliged likewise, unless I will lie against the truth, to grant, that 'there is not a more contemptible animal upon earth, than one that drones away life, without ever labouring to promote either the glory of God or the good of man; and that, whether he be young ar old, learned or unlearned, in a college, or out of it;? yet granting ' the superlative degree of contempt to be on all accounts due to a college drone;' a wretch who has received ten talents and employs none; that is not only promised a reward hereafter, but is also paid before hand for his work, and yet works not at all. But allowing all this, and whatever else you can say (for I own you can never say enough) against the drowsy ingratitude, the lazy perjury of those who are commonly called harmless men, a fair proportion of whom I must, to our shame, confess are to be found in colleges: allowing this, I say, I do not apprehend it concludes against a college life in general. For the abuse of it does not destroy the use. Though there are some here who are the mere lumber of the creation, it does not follow that others may not be of more service to the world in this station, than they could be in any other.

"13. That Lin particular could, might (it seems) be inferred from what has been shown already ; viz. that I may myself be holier here than any where else, if I faithfully use the blessings I enjoy. But to waive this, I have other reasons so to judge; and_the first is, the plenteousness of the harvest. Here is indeed a large scene of various action: here is room for charity in all its forms: there is scarce any possible way of doing good, for which here is not daily occasion. I can now only touch on the several heads. Here are poor families to be relieved : here are children to be educated: here are workhouses, wherein both young and old gladly receive the word of exhortation: here are prisons, and therein a complication of all human wants: and, lastly, here are the schools of the prophets. Of these, in particular, we must observe, that he who gains one, does thereby do as much service to the world, as he could do ina parish in his whole life; for his name is Legion: in him are contained all those who shall be converted to God by him: he is not a single drop of the dew of heaven, but a river to make glad the city of God. "14. But 'Epworth,' you say, 'is a larger sphere of action than this: there I should have the care of two thousand souls.' Two thousand souls! I see not how it is possible for such one as me, to take care of one hundred. Because the weight that is now upon me is almost more than I can bear, shall I increase it ten-fold ? imponere Pelio Ossam Scilicet, atque Osse frondosum involvere Olympum. To heap mountain upon, mountain. Would this be the way to help either myself or others up to heaven? Nay, the mountains I reared would only crush my own soul, and so make me utterly useless to others.

"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.

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

. wise? Where is the disputer of this world?' Where is the replier against God with his sage maxims, ' He that is despised can do no good in the world? To be useful a man must be esteemed: to advance the glory of God, you must have a fair reputation.' Saith the world so? Well, what saith the Scripture? Why, that God 'hath laughed' all this heathen wisdom 'to scorn.' It saith that twelve despised foliowers of a despised Master, all of whom were esteemed 'as the filth and off-scouring of the world,' did more good init, than all the twelve tribes of Israel. It saith, that their despised Master left an express declaration to us, and to our children, ' Blessed are ye' (not accursed with the heavy curse of doing no good, of being useless in the world) 'when men shall revile you, and persecute you, and say all manner of evil of you falsely for my name's sake. Rejoice and be exceeding glad ; for great is your reward in heaven.' "22. These are a part of my reasons for choosing to abide as yet in the station wherein now am. As to the flock committed to your care, whom you have many years fed with the sincere milk of the word, I trust in God, your labour shall not be in vain. Some of them you have seen gathered into the garner. And, for yourself, I doubt not, when 'your warfare is accomplished,' when you are 'made perfect through sufferings,' you shall follow the children whom God hath given you, full of years and victories. And he that took care of those poor sheep before you was born, will not forget them when you are dead." TI left London, and in the evening expounded to a small company at Basingstoke. Saturday, 31. In the evening reached Bristol, and met Mr. Whitefield there. I could scarce reconcile myself at first to this strange way of preaching in the fields, of which he set me an example on Sunday ; having been all my life (till very lately) , so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin, if it had not been done in a church.

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

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

Tues. May 1. Many were offended again, and, indeed, much more than before. For at Baldwin-street my voice could scarce be heard amidst the groanings of some, and the cries of others calling aloud to Him that is "mighty to save." I desired all that were sincere of heart, to beseech with me the Prince exalted for us, that he would " proclaim deliverance to the captives." And he soon showed that he heard our voice. Many of those who had been long in darkness, saw the dawn of a great light ; and ten persons, I afterward found, then began to say in faith, " My Lord and my God." A Quaker who stood by, was not a little displeased at the dissimulation of those creatures, and was biting his lips and knitting his brows, when he dropped down.as thunderstruck. The agony he was in was even terrible to behold. We besought God not to lay folly to his charge. And he soon lifted up his head and cried aloud, ' Now I know thou art a prophet of the Lord." At Newgate another mourner was comforted. I was desired to step thence to a neighbouring house, to see a letter wrote against me, as a "deceiver of the people," by teaching that God 'willeth all men to be saved." One who long had asserted the contrary was there, when a young woman came in (who could say before, "I know that my Redeemer liveth") all in tears, and in deep anguish of spirit. She said, she had been reasoning with herself, how these things could be, till she was perplexed more and more; and she now found the Spirit of God was departed from her. We began to pray, and she cried out, "He is come! He is come! I again rejoice in God my Saviour." Just as we rose from giving thanks, another person reeled four or five steps, and then dropped down. We prayed with her, and left her strongly convinced of sin, and earnestly groaning for deliverance.

I did not mention one J n H n, a weaver, who was at Baldwinstreet the night before. He was (I understood) a man of a regular life and conversation, one that constantly attended the public prayers and sacrament, and was zealous for the Church, and against dissenters of every denomination. Being informed that people fell into strange fits at the societies, he came to see and judge for himself. But he was less satisfied than before; insomuch that he went about to his acquaintance, one after another, till one in the morning, and laboured above measure to convince them it was a delusion of the devil. We were going home, when one met us in the street and informed us, that J. n H was fallen raving mad. It seems he had sat down to dinner, but had a mind first to end a sermon he had borrowed on "Sal- vation by Faith." In reading the last page, he changed colour, fell off a May, 1739. REV. J. WESLEY'S JOURNAL. 131 his chair, and began screaming terribly, and beating himself against the ground. The neighbours were alarmed, and flocked together to the house. Between one and two I came in, and found him on the floor, the room being full of people, whom his wife would have kept without ; but he cried aloud, " No; let them all come, let all the world see the just judgment of God." Two or three men were holding him as well as they could. He immediately fixed his eyes upon me, and, stretching out his hand, cried, " Ay, this is he, who I said was a deceiver of the people. But God has overtaken me. I said, it was all a delusion, but this is no delusion." He then roared out, "O thou devil! Thou cursed devil! Yea, thou legion of devils! Thou canst not stay. 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 against the ground again ; his breast heaving at the same time, as in the pangs of death, and great drops of sweat trickling down his face. We all betook ourselves to prayer. His pangs ceased, and both his body and soul were set at liberty.

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

While I was declaring at Baptist Mills, «He was wounded for our transgressions," a middle-aged man began violently beating his breast, and crying to Him, "by whose stripes we are healed." During our prayer God put a new song in his mouth. Some mocked, and others owned the hand of God: particularly a woman of Baptist Mills, who was now convinced of her own want of an Advocate with God, and went home full of anguish ; but was in a few hours filled with joy, knowing he had "blotted out" all her " transgressions." The scripture which came in turn at Newgate to-day, was the seventh of St. John. The words which I chiefly insisted on as applicable to every minister of Christ, who in any wise follows the steps of his Master, were these: " The world cannot hate you; but me it hateth, because I testify of it, that its deeds are evil. 'There was a murmuring, therefore, concerning him among the multitude ; for some said, He is a good man: others said, Nay, but he deceiveth the people." After sermon I was informed the sheriffs had ordered, I should preach here, for the future, but once a week. Yea, and this is once too often, if "he deceiveth the people :" but if otherwise, why not once a day? At Weaver's Hall, a woman first, and then a boy about fourteen years of age, was overwhelmed with sin, and sorrrow, and fear. But we cried to God, and their souls were delivered. Seeing many of the rich at Clifton church, my heart was much pained for them, and I was earnestly desirous that some even of them might 'enter into the kingdom of heaven." But full as I was, I knew not where to begin in warning them to flee from the wrath to come, till my Testament opened on these words: "I came not to call the righteous, but sinners to repentance:" In applying which, my soul was so enlarged, that methought I could have cried out, (in another sense than poor vain Archimedes,) 'Give me where to stand, and I will shake the earth." God's sending forth lightning with the rain, did not hinder about fifteen hundred from staying 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 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.

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

In the evening I was interrupted at Nicholas-stree., almost as soon as I had begun to speak, by the cries of one who was " pricked at the heart," and strongly groaned for pardon and peace. Yet I went on to declare what God had already done, in proof of that important truth, that he is "not willing any should perish, but that all should come to _ af x a. ras June, 1739. REV. J. WESLEY'S JOURNAL. 135. repentance." Another person dropped down, close to one who was a strong assertor of the contrary doctrine. While he stood astonished at the sight, a little boy near him was seized in the same manner. A young man who stood up behind, fixed his eyes on him, and sunk down himself as one dead ; but soon began to roar out, and beat himself against the ground, so that six men could scarcely hold him. 'His name was Thomas Maxfield. Except J n H. n, I never saw one so torn of the evil one. Meanwhile many others began to cry out to the " Saviour of all," that he would come and help them, insomuch that all the house (and indeed all the street for some space) was in an uproar. But we continued in prayer ; and before ten the, greater part found rest to their souls. I was called from supper to one who, feeling in herself such a conviction as she never had known before, had run out of the society in all haste that she might not expose herself. But the hand of God followed her still; so that after going a few steps, she was forced to be carried home ; and, when she was there, grew worse and worse. She was in a violent agony when we came. We called upon God, and her soul found rest. About twelve I was greatly importuned to go and visit one person more. She had only one struggle after I came, and was then filled with peace and joy. I think twenty-nine in all had their heaviness turned into joy this day.

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.

these words: "that every mouth may be stopped, and all the world become guilty before God :" and again in the afternoon, at Rose Green. to I believe eight or nine thousand. In the evening, not being permitted to meet in Baldwin-street, we met in the shel! of our new society room. 'The scripture which came in course to be explained, was, " Marvel not if the world hate you." We sung Arm of the Lord, awake, awake! Thine own immortal strength put on! "And God, even our own God," gave us his blessing. _ Many came to me and earnestly advised me not to preach abroad in the afternoon, because there was a combination of several persons, who threatened terrible things. This report being spread abroad, brought many thither of the better sort of people ; (so called ;) . and added, I believe, more than a thousand to the ordinary congregation. The scripture to which, not my choice, but the providence of God, directed me, was, " Fear not thou, for I am with thee: be not dismayed, for I am thy God. I will strengthen thee; yea, I will help. thee ; yea, I will uphold thee with the right hand of my righteousness." The power of God came with his word: so that none scoffed, or interrupted, or opened his mouth.

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

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!

You say, you cannot reconcile some parts of my behaviour with the character I have long supported. No, nor ever will. Therefore I have disclaimed that character on every possible occasion. I told all in our ship, all at Savannah, all at Frederica, and that over and over, in express terms, 'I am not a Christian; I only follow after, if haply I may attain it. When they urged my works and self denial, I answered short, 'Though I give all my goods to feed the poor, and my body to be burned, Iam nothing: for I have not charity ; I do not love God with all my heart.' If they added, 'Nay, but you could not preach as you do, if you was not a Christian ;' I again confronted them with St. Paul; ' Though I speak with the tongue of men and angels, and have not charity, I am nothing.' Most earnestly, therefore, both in public and private, did I inculeate this: 'Be not ye shaken, however I may fall; for the foundation standeth sure.' "Tf you ask on what principle, then, I acted: it was this: ' A desire to be a Christian ; and a conviction that whatever I judge conducive thereto, that I am bound to do; wherever I judge I can best answer this end, thither it is my duty to go.' On this principle I set out for America; on this, I visited the Moravian Church; and on the same am I ready now (God being my helper) to go to Abyssinia or China, or whithersoever it shall please God, by this convicticn, to call me. ' As to your advice that I should settle in college, I have no business orm 138 REV. J. WESLEY'S JOURNAL. June, 1739. there, having now no office, and no pupils. And whether the other branch of your proposal be expedient for me, viz. 'To accept of a cure of souls,' it will be time enough to consider, when one is offered to me.

" But, in the mean time, you think I ought to sit still; because otherwise I should invade another's office, if I interfered with other people's business, and intermeddled with souls that did not belong to me. You accordingly ask, ' How is it that I assemble Christians who are none of my charge, to sing psalms, and pray, and hear the Scriptures expounded ; and think it hard to justify doing this in other men's parishes, upon catholic principles ?' "Permit me to speak plainly. If by catholic principles, you mean any other than scriptural, they weigh nothing with me: I allow no other rule, whether of faith or practice, than the Holy Scriptures: but on scriptural principles, I do not think it hard to justify whatever I do. God in Scripture commands me, according to my power, to instruct the ignorant, reform the wicked, confirm the virtuous. Man forbids me to do this in another's parish; that is, in effect, to do it at all; seeing I have now no parish of my own, nor probably ever shall. Whom then shall I hear, God or man? 'If it be just to obey man rather than God, judge you. A dispensation of the Gospel is committed to me; and wo is me, if J preach not the Gospel.' But where shall I preach it upon the principies you mention? Why, not in Europe, Asia, Africa, or America; not in any of the Christian parts, at least, of the habitable earth. For all these are, after a sort, divided into parishes. If it be said, 'Go back, then, to the Heathens from whence you came:' nay, but neither could I now (on your principles) preach to them: for all the Heathens in Creorgia belong to the parish either of Savannah or Frederica.

"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

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

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

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

I spoke severally with those who had been so troubled the night before. Some of them I found were only convinced of sin; others had indeed found rest to their souls. This evening another was seized with strong pangs: but ina short time her soul was delivered. As I was riding to Rose Green, in a smooth, plain part of the road, my horse suddenly pitched upon his head, and rolled over and over. I received no other hurt than a little bruise on one side; which for the present I felt not, but preached without pain to six or seven thousand people on that important direction, '' Whether ye eat or drink, or whatever you do, do all to the glory of God." In the evening a girl of thirteen or fourteen, and four or five other persons, some of whom had felt the power of God before, were deeply convinced of sin; and with sighs and groans which could not be uttered called upon God for deliverance. About ten in the morning, J. eC r, as she was sitting at work, was suddenly seized with grievous terrors of mind, Journal I. 10. 142 REV. J. WESLEY'S JOURNAL. June, 1739. attended with strong trembling. Thus she continued all the afternoon; but 'at the society in the evening God turned her heaviness into joyFive or six others were also cut to the heart this day; and soon after found Him whose hands made whole: as did one likewise, who had been mourning many months, without any to comfort her. I preached near the house we had a few days before began to build for a school, in the middle of Kingswood, under a little sycamore tree, during a violent storm of rain, on those words, " As the rain cometh down from heaven, and returneth not thither, but watereth the earth and maketh it bring forth and bud: so shall my word be that goeth out of my mouth: it shall not return unto me void. But it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." Three persons terribly felt the wrath of God abiding on them at the society this evening. But upon prayer made in their behalf, he was pleased soon to lift up the light of his countenance upon them.

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.

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

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.

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

'are alienated from the life of God; that 'every one of us,' by the corruption of our inmost nature, 'is very far gone from original righteousness;' so far, that 'every person born into the world, deserveth God's wrath and damnation ;' that we have by nature no power either to help ourselves, or even to call upon God to help us: all our tempers and works, in our natural state, being only evil continually. So that our coming to Christ, as well as theu's, must infer a great and mighty change. It must infer not only an outward change, from stealing, lying, and all corrupt communication; but a thorough change of heart, an inward renewal in the spirit of our mind. Accordingly, ' the old man' implies infinitely more than outward evil conversation, even 'an evil heart of unbelief,' corrupted by pride and a thousand deceitful lusts. Of consequence, the 'new man' must imply infinitely more than outward good conversation, even 'a good heart, which after God is created in righteousness and true holiness; a heart full of that faith which, working by love, produces all holiness of conversation. "4. The change from the former of these states to the latter, is what I call The New Birth. But you say, I am not content with this plain and easy notion of it; but fill myself and others with fantastical conceits about it. Alas, sir, how can you prove this? And if you cannot prove it, what - amends can you make, either to God, or to me, or to the world, for pub- licly asserting a gross falsehood?

"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.'

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

But how have ye not been afraid, if ye believe there is a God, and that he knoweth the secrets of your hearts, (I speak now to you, preachers, more especially, of whatever denomination,) to declare so gross, palpable a lie, in the name of the God of truth? I cite you all, before the Judge of all the earth, either publicly to prove your charge ; or, by publicly retracting it, to make the best amends you can, to God, to me, and to the world. For the full satisfaction of those who have been abused by these shameless men, and almost brought to believe a lie, I will here add my serious judgment concerning the Church of Rome, wrote some time since, to a priest of that communion : 'Srr, I return you thanks both for the favour of your letter, and for your recommending my father's proposals to the Sorbonne. "J have neither time nor inclination for controversy with any; but least. of all with the Romanists. And that, both because I cannot trust any of their quotations, without consulting every sentence they quote in the originals: and because the originals themselves can very hardly be trusted, in any of the points controverted between them and us. I am no stranger to their skill in mending those authors, who did not at first speak home to their purpose; as also in purging them from those passages which contradicted their emendations. And as they have not wanted opportunity to do this, so doubtless they have carefully used it with regard to a point that so nearly concerned them as the supremacy of the Bishop of Rome. I am not therefore surprised, if the works of St. Cyprian (as they are called) do strenuously maintain it: but I am, that they have not been better corrected; for they still contain passages that absolutely overthrow it. What gross negligence was it to leave his seventy-fourth Epistle (to Pompeianus) out of the Index Expurgatorius, sl aaa a ely oe Aug. 1739. REV. J. WESLEY'S JOURNAL. 151 wherein Pope Cyprian so flatly charges Pope Stephen with pride and obstinacy, and with being a defender of the cause of heretics, and that against Christians and the very Church of God? He that can reconcile this with his believing Stephen the infallible head of the Church, may reconcile the Gospel with the Koran.

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.

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

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

Mrs. C , being in deep heaviness, had desired me to meet her this afternoon. She had long earnestly desired to receive the holy communion, having an unaccountably strong persuasion, that God would manifest himself to her therein, and give rest to her soul. But her heaviness being now greatly increased, Mr. D e gave her that fatal advice, not to communicate till she had living faith. This still added to her perplexity. _Yet at length she resolved to obey God rather than man. And "he was made known unto" her "in breaking of bread." In that moment she felt her load removed, she knew she was accepted in the Beloved; and all the time I was expounding at Mr. B 's, was full of that peace which cannot be uttered. Another of Dr. Monro's patients came to desire my advice. I found no reason to believe she had been any otherwise mad than every one is, who is deeply convinced of sin. And I cannot doubt, but if she will trust in the living God, he will give " medicine to heal her sickness." I declared to about ten thousand, in Moorfields, with great enlargement of spirit, " The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." At Kennington I enforced to about twenty thousand, that great truth, '"' One thing is needful." Thence I went to Lambeth, and showed (to the amazement, it seemed, of many who were present) how "he that is born of God doth not commit sin." I preached once more at Plaistow, and took my leave of the people of that place. In my return, a person galloping swiftly, rode full against me, and overthrew both man and horse ; but without any hurt to either. Glory be to Him who saves both man and beast! After dining with one of our brethren who was married this day, I went, as usual, to the society at St. James's, weary and weak in body. But God strengthened me for his own work; as he did, at six, at Mr. B 's; and, at eight, in Winchester Yard, where it was believed were present eleven or twelve hundred persons; to whom I declared, if "they had nothing to pay," God would frankly forgive them all."

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 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

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

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

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

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

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,)

Why do these cares my soul divide, If thou indeed hast set me free ? Why am I thus, if God hath died, If God hath died to purchase me ? Around me clouds of darkness roll ; In deepest night I still walk on: Heavily moves my damned soul Here we were obliged to interrupt her: we again betook ourselves to prayer, and her heart was eased, though not set at liberty. Thur. Noy. 1. I set out, and the next evening came to Reading, where a little company of us met in the evening, at which the zealous mob was so enraged, they were ready to tear the house down. Therefore I hope God has a work to do in this places In thy time let it be fulfilled! About this time I received a letter from the author of those reflections which I mentioned July 31. An extract of which I have subjoined : " ReverenpD Sir, As I wrote the Rules and Considerations, (in No. 25 of 'Country Common Sense,") with an eye to Mr. Whitefield, yourself, and your opposers, from a sincere desire to do some service to Christianity, according to the imperfect notions I had at that time of the real ete I st oe Pad ae 164 REV. J. WESLEY 8 JOURNAL. Nov. 1739. merits of the cause: I, at the same time, resolved to take any opportunity that should offer for my better information.

'"'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.

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

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

the other, the thinking when they were in heaviness, that it was not begun, because they found it was not ended. At eight I exhorted the society to wait upon God in all his ordinances ; and in so doing to be still, and suffer God to carry on his whole work in their souls. In that hour he was pleased to restore his light to many that sat in darkness ; two of whom, till then, thought he had quite " cast out their prayer, and turned his mercy from them." We set out, and on Wednesday, 21, in the afternoon, came to Tiverton. My poor sister was sorrowing almost as one without hope. Yet we could not but rejoice at hearing, from one who had attended my brother in all his weakness, that, several days before he went hence, God had given him a calm and full assurance of his interest in Christ. O may every one who opposes it be thus convinced that this doctrine is of God! We accepted an invitation to Exeter, from one who came thence to comfort my sister in her affliction. And on Sunday, 25, (Mr. D. having desired the pulpit, which was readily granted both for the morning and afternoon,) I preached at St. Mary's, on, " The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." Dr. W told me after sermon, " Sir, you must not preach in the afternoon." "+ Not," said he, " that you preach any false doctrine. I allow, all that you have said is true. And it is the doctrine of the Church of England. But it is not guarded. It is dangerous. It may lead people into enthusiasm or despair."

I did not readily see where the stress of this objection (so frequently started) lay. But upon a little reflection, I saw it plain. The real state of the case is this : Religion is commonly thought to consist of three things, harmlessness, using the means of grace, and doing good, as it is called; that is, helping our neighbours, chiefly by giving alms. Accordingly, by a religious man is commonly meant, one that is honest, just and fair in his dealings ; that is constantly at church and sacrament; and that gives much alms, or (as it is usually termed) does much good. Now, in explaining those words of the Apostle, " The kingdom of God" (or true religion, the consequenve of God's dwelling and reigning in the soul) "'is not meat and drink," I was necessarily led to show, that religion does not properly consist in any or all of these three things ; but that a man might both be harmless, use the means of grace, and do much good, and yet have no true religion at all. And sure it is, had God then impressed this great truth on any who before was ignorant of it, that impression would have occasioned such heaviness in his soul as the world always terms despair. Again, in explaining those words, '" The kingdom of God" (or true religion) "is righteousness, and peace, and joy in the Holy Ghost," I insisted, that every follower of Christ ought to expect and pray for that " peace of God which passeth all understanding," that " rejoicing in hope of the glory of God," which is even now " unspeakable and full of glory ;" and above all, (as being the.very life and soul of religion, without which it is all dead show,) " the love of God, shed abroad in" his " heart by the Holy Ghost given unto him." But all this is enthusiasm from end to. end," to those who have the form of godliness, but not the power. I know indeed there is a way of explaining these _ =e" i asl ai «2 i Tr. ss) 170 REV. J. WESLEY'S JOURNAL. Nov. 1739.

texts, so that they shall mean just nothing ; so that they shall express far less of inward religion than the writings of Plato or Hierocles. And whoever " guards" them thus (but God forbid I should do it) will undoubtedly avoid all danger of either driving people into this despair, or leading them into this enthusiasm. '7. I writ Mr. D. (according to his request) a short account of what had been done in Kingswood, and of our present undertaking there. The account was as follows : '"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 seemed but one remove from the beasts that perish ; and therefore utterly without desire of instruction, as well as without the means of it. 'Many last winter used tauntingly to say of Mr. Whitefield, 'If he will convert Heathens, why does not he go to the colliers of Kingswood?' In spring he did so. And as there were thousands who resorted to no place of public worship, he went after them into their own wilderness, ' to seek and 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 labour was not in vain. The scene is already changed. Kingswood does not now, as a year ago, resound with cursing _ and blasphemy. It is no more filled with drunkenness and uncleanness, and the idle diversions that naturally lead thereto. It is no longer full of wars and fightings, of clamour and bitterness, of wrath and envyings. Peace and love are there. Greatijnumbers of the peopie are mild, gentle, and easy to be intreated. 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 diversion, singing praise unto God their Saviour.

and devouring one another. I pray God, ye be not consumed one of another. After spending part of the night at Fetter-lane, I went to a smaller company, where also we exhorted one another with hymns and spiritual songs, and poured out our hearts to God in prayer. Toward morning one of them was overwhelmed with joy and love, and could not help showing it by strong cries and tears. At this another was much displeased, saying, it was only nature, imagination, and animal spirits. O thou jealous God, lay not this sin to her charge! And let us not be wise above what is written. One came to me, by whom I used to profit much. But her conversation was now too high for me: it was far above, out of my sight. My soul is sick of this sublime divinity. Let me think and speak as a little child! Let my religion be plain, artless, simple! Meekness, temperance, patience, faith, and love, be these my highest gifts : and let the highest words wherein I teach them, be those I learn from the book of God! I had a long and particular conversation with Mr. Molther himself. I weighed all his words with the utmost care, desired him to explain what I did not understand ; asked him again and again, " Do I not mistake what you say? Is this your meaning, or is it not?" So that I think, if God has given me any measure of understanding, I could not mistake him much. As soon as I came home, I besought God to assist me, and not suffer " the blind to go out of the way." I then wrote down what I conceived to be the difference between us, in the following words :

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

I had now determined, if it should please God, to spend some time in Bristol. But quite contrary to my expectation, I was called away, in a manner I could not resist. A young man, who had no thoughts of religion, had come to Bristoi, a few months before. One of his acquaintance brought him to me; he approved of what he heard, and fc 1 while behaved well; but soon after, his seriousness wore off; he ee hl eS ee Feb. 1740. REV. J. WESLEY'S JOURNAL. 177, returned to London, and fell in with his old acquaintance: by some of these he was induced to commit a robbery on the highway ; for which he was apprehended, tried, and condemned. He had now a strong desire to speak with me ; and some of his words (ina letter to his friend) were, "I adjure him, by the living God, that he come and see me before I go hence." Fri. Feb. 1. I set out, and on Sunday, 3, declared the grace of God at Newbury, from those words of the prophet, " I will heal their backsliding, I will love them freely."? And though the church was full of (chiefly) genteel, well-dressed people, they behaved as if they knew God was there. I came to Reading, and met with a few still hungering and thirsting after righteousness. A few more I found at Windsor in the evening. The next afternoon I reached London. I went to the poor young man who lay under sentence of death. Of a truth God has begun a good work in his soul. O may it-be brought to perfection! I think it was the next time I was there, that the ordinary of Newgate came to me, and with much vehemence told me, he was sorry I should turn Dissenter from the Church of England. I told him, if it was so, I did not know it: at which he seemed a little surprised ; and offered at something by way of proof, but which needed not a reply. Our twentieth Article defines a true church, "a congregation of faithful people, wherein the true word of God is preached, and the sacraments duly administered." According to this account, the Church _ of England is that body of faithful people, (or holy believers,) in Eng-

land, among whom the pure word of God is preached, and the sacraments duly administered. Who then are the worst Dissenters from this Church? 1. Unholy men of all kinds; swearers, Sabbath breakers, drunkards, fighters, whoremongers, liars, revilers, evil speakers ; the passionate, the gay, the lovers of money, the lovers of dress, or of praise, the lovers of pleasure more than lovers of God: all these are Dissenters of the highest sort, continually striking at the root of the Church; and themselves belonging in truth to no Church, but to the synagogue of Men unsound in the faith; those who deny the Scriptures of truth; those who deny the Lord that bought them ; those who deny justification by faith alone, or the present salvation which is by faith; these also are Dissenters of a very high kind: for they likewise strike at the foundation; and were their principles universally to obtain, there could be no true Church upon earth: Lastly, those who unduly administer the sacraments ; who (to instance but in one point) administer the Lord's Supper to such as have neither the power nor the form of godliness. These, too, are gross Dissenters from the Church of England, and should not cast the first stone at others. The young man who was to die the next day, gave me a Taper, part of which was as follows : " As Tam to answer to the God of justice and truth, hefore whom I am to appear naked to-morrow, I came to Bristol with a design to go aproad, either as a surgeon or in any other capacity that was suiting. It was vhere that I unfortunately saw Mr. Ramsey. He told me, after one or two interviews, that he was in the service of Mr. John Wesley; and that he would introduce me to him, which he did. I cannot but say, I was always fond of the doctrine that I heard from him; however, 178 REV. J. WESLEY'S JOURNAL. March, 1740.

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

Sat. March 1. Many that were in heaviness being met together, we cried to God to comfort their souls. One of these soon found that God heareth the prayer. She had before been under the physician's hands; her relations taking it for granted she was " beside herself." But the Great Physician alone knew how to heal her sickness. I rode by Windsor to Reading, where I had left two or three full ot peace and love. But I now found some from London had been here, grievously troubling these souls also; labouring to persuade them, 1. That they had no faith at all, because they sometimes felt doubt or fear. And, 2. That they ought to be still; not to go to church, not to communicate, not to search the Scriptures : " Because," say they, 'you cannot do any of these things without trusting in them." After confirming their souls we left Reading, and on Wednesday, 5, came to Bristol. It was easy to observe here, in how different a manner God works now, from what he did last spring. He then poured along like 8 rapid flood, overwhelming all before him. Whereas now, He deigns his influence to infuse, Secret, refreshing as the silent dews. wins ci i a ar March, 1740. j REV. J. WESLEY'S JOURNAL. 179 - Convictions sink deeper and deeper. Love and joy are more calm, even, and steady. And God, in many, is laying the axe to the root of the tree, who can have no rest in their spirits till they are fully renewed in the image of God, in righteousness and true holiness.

'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.

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

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

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.

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

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

Wed. July 2. I went to the society ; but I found their hearts were quite estranged. Friday, 4. I met a little handful of them, who still stand in the old paths; but how long they may stand God knoweth the rest being continually pressing upon them. Wednesday, 9. I came to an explanation once more with them all together ; but with no effect at all. Tuesday, 15. We had yet another conference at large, but in vain; for all continued in their own opinions. One desired me to look into an old book, and give her my judgment of it : particularly of what was added at the latter end. This, I found, was, "The Mystic Divinity of Dionysius ;" and several extracts nearly allied thereto, full of the same " super-essential darkness." I borrowed the book, and going in the evening to Fetter-lane, read one of those extracts, to this effect : "The Scriptures are good; prayer is good; communicating is good ; relieving our neighbour is good; but to one who is not born of God, none of these is good, but all very evil. For him to read the Scriptures, or to pray, or to communicate, or to do any outward work, is deadly poison. Journal I. 13 , 190 REV. J. WESLEY'S JOURNAL. _ (July, 1740 First, let him be born of God. Till then let him not do any of these things. For if he does he destroys himself."

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

Mr. Chapman, just come from Germany, gave me a letter from one of our (once) brethren there ; wherein, after denying the gift of God, which he received in England, he advised my brother and me, no longer to take upon us to teach and instruct poor souls; but to deliver them up to the care of the Moravians, who alone were able to instruct them. ' You," said he, "only instruct them in such errors, that they will be damned at last ;"' and added, " St. Peter justly describes you, who 'have eyes full of adultery, and cannot cease from sin ;' and take upon you to guide unstable souls, and lead them in the way of damnation." Our little company met at the Foundery, instead of Fetter-lane. About twenty-five of our brethren God hath given us already, all of whom think and speak the same thing; seven or eight and forty likewise, of the fifty women that were in band, desired to cast in their lot with us. Fri. Aug. 1. I described that "rest" which "remaineth for the people of God." Sunday, 3. At St. Luke's, our parish church, was such a sight as, I believe, was never seen there before: several hundred communicants, from whose very faces one might judge, that they indeed sought him that was crucified. I dined with one, who told me, in all simplicity, " Sir, I thought last week, there could be no such rest as you described; none in this world, wherein we should be so free as not to desire ease in pain. But God has taught me better. For on Friday and Saturday, when I was in the strongest pain, I never once had one moment's desire of ease; but only, that the will of God might be done."

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

Forty or fifty of those who were seeking salvation desired leave to spend the night together, at the society room, in prayer and giving thanks. Before ten I left them, and lay down. But I could have no quiet rest, being quite uneasy in my sleep, as I found others were too, that were asleep in other parts of the house. Between two ond three in the morning I was waked, and desired to come down stairs. T immediately heard such a confused noise, as if a number of men were all putting to the.sword. It increased when I came into the room, and began to pray. One whom I particularly observed to be roaring aloud for pain was J W. , who had been always, till then, very sure that none cried out but hypocrites :" so had Mrs. S ms also. But she too now cried to God with a loud and bitter cry. It was not long before God heard from his holy place. He spake, and all our souls were comforted. He bruised Satan under our feet; and sorrow and sighing fled away. I called on one, who, being at Long-lane, on Monday, the 4th instant, was exceeding angry at those that " pretended to be in fits," particularly at one who dropped down just by her. She was just going 'to kick her out of the way," when she dropped down herself, and continued in violent agonies for an hour. Being afraid, when she came to herself, that her mother would judge of her as she herself had done of others, she resolved to hide it from her. But the moment she came into the house, she dropped down in as violent an agony as before. I left her weary and heavy laden, under a deep sense of the just judgment 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.

I met the bands in Kingswood, and warned them, with all authority, to beware of being wise above that is written, and to desire to know nothing but Christ crucified. We set out early in the morning, and the next evening came to London. Wednesday, 10. I visited one that was in violent pain, and consumed away with pining sickness ; but in "every thing giving thanks," and greatly " rejoicing in hope of the glory of God." From her we went to another, dangerously ill of the small pox, but desiring neither life nor ease, but onl the holy will of God. If these are unbelievers, (as some of the still brethren have lately told them,) I am content to be an unbeliever all my days. I visited a poor woman, who, lying ill between her two sick children, without either physic, or food convenient for her, was mightily praising God her Saviour, and testifying, as often as she could speak, her desire to be dissolved and to be with Christ. As I returned home in the evening, I had no sooner stepped out of the coach, than the mob, who were gathered in great numbers about my door, quite closed me in. I rejoiced and blessed God, knowing this was the time I had long been looking for; and immediately spake to those that were next me, of " righteousness, and judgment to come." At first not many heard, the noise round about us being exceeding great. But the silence spread further and further, till I had a quiet, attentive congregation: and when I left them, they all showed much love, and dismissed me with many blessings. Many more, who came in among us as lions, in a short space became as lambs ; the tears trickling apace down their cheeks, who at first most loudly contradicted and blasphemed. I wonder the devil has not wisdom enough to discern that he is destroying his own kingdom. I believe he has never yet, any one time, caused this open opposition to the truth of God, without losing one, or more, of his servants, who were found of God, while they sought him not.

I met with a person who was to be pitied indeed. He was once a zealous Papist; but, being convinced he was wrong, cast off Popery and Christianity together. He told me at once, "Sir, I scorn to deceive you, or any man living: don't tell me of your Bible : T value it not: I do not believe a word of it." I asked, "Do yeu believe there is a God? And what do you believe concerning him ?" He replied, "I know there is a God; and I believe him to be the sou! of all, the Anima Mundi: if he be not rather, as I sometimes think is more probable, the To Ilav, the whole compages of body and spirit, every where diffused. But further than this, I know not: all is dark; my thought is lost. Whence I come, I. know not; nor what or why am; nor whither I am going: but this I know, I am unhappy: I am weary of life: I wish it were at an end." I told him, I would pray to the God in whom I believed, to show him more light before he went hence; and to convince him, how much advantage every way a believer in Christ had over an infidel. _ I found one who was a fresh instance of that strange truth, The servants of God suffer nothing." His body was well nigh torn asunder with pain :- but God made all his bed in his sickness: so that he was continually giving thanks to God, and making his boast ot his praise. At five, I besought all that were present, to " be followers of God, as dear children; and to walk in love as Christ also loved us, and gave himself for us."" Many who were gathered together for that purpose, endeavoured by shouting to drown my voice: but I turned upon them immediately, and, offered them deliverance from their hard master. 'The word sunk deep into them, and they opened not their mouth. Satan, thy kingdom hath suffered loss. Thou fool! How long wilt thou contend with Him that is mightier than thou?

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

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

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.

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

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.

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

our brethren at the Foundery. I began expounding where my brother had left off, viz. at the fourth chapter of the First Epistle of St.John. He had not preached the morning before ; nor intended to dit any more. 'The Philistines are upon thee, Samson." But the Lord is not " departed from thee." He shall strengthen thee yet again, and thou shalt be " avenged of them for the loss of thy eyes." I enforced that great command, " As we have opportunity, let us do good unto all men:" and in the evening, those solemn words, " Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." Our old friends, Mr. Gambold and Mr. Hall, came to see my brother and me. The conversation turned wholly on silent prayer, and quiet waiting for God; which, they said, was the only possible way te attain living, saving faith. Sirenum voces, et Circes pocula nésti ? (Know'st thou the' enchanted cup, and Siren's song?) . Was there ever so pleasing a scheme? But where is it written? Not in any of those books which I account the Oracles of God. 1 allow, if there is a better way to God than the scriptural way, this is it. But the prejudice of education so hangs upon me, that I cannot think there is. I must therefore still wait in the Bible-way, from which this differs as light from darkness. I preached in the morning, on, "Then shall they fast in those days ;" and in the afternoon spent a sweet hour in prayer with some hundreds of our society. Sun. Feb. 1. A private letter, wrote to me by Mr. Whitefield, having been printed without either his leave or mine, great numbers ot copies were given to our people, both at the door and in the Foundery itself. Having procured one of them, I related (after preaching) the naked fact to the congregation, and told them, "I will do just what I believe Mr. Whitefield would, were he here himself." Upon which I ore it in pieces before them all. Every one who had received it, did the same. So that in two minutes there was not a whole covv left. Ah! poor Ahithophel ! Ibi omnis effusus labor ! (So all the labour's lost !)

Being the general fast-day, I preached in the morning on those words, " Shall I not visit for these things, saith the Lord? Shall not my soul be avenged on such a nation as this?" Coming from the service at St. Luke's, I'found our house so crowded, that the people were ready to tread one upon another. I had not designed to preach ; but seeing such a congregation, I could. not think it nght to send them empty away ;-and therefore expounded the parable of the barren fig tree. O that it may at length bear fruit! From hence I went to Deptford, where many poor wretches were got together, utterly void both of common sense and common decency. 'They cried aloud, as if just A ty ' i i oe vO Nee 202 REV. J. WESLEY'S JOURNAL. Feb. 1741. come from " among the tombs :" but they could not prevail against the Holy One of God. Many of them were altogether confounded, and, I trust, will come again with a better mind. (Being Shrove Tuesday.) Before I began to preach, many men of the baser sort, having mixed themselves with the women, behaved so indecently, as occasioned much disturbance. A constable commanded tnem te keep the peace: in answer to which they knovked him down. Some who were near seized on two of them, and, by shutting the doors, prevented any further contest. Those two were afterward carried hefore a magistrate ; but on their promise of better behaviour, were discharged. My brother returned from Oxford, and preached on the true way of waiting for God: thereby dispelling at once the fears of some, and the vain hopes of others ; who had confidently affirmed that Mr. Charles Wesley was still already, and would come to London no more.

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

"JT sit solitary, like Eli, waiting what will become of the ark. And while I wait, and fear the carrying of it away from among my people, my trouble increases daily. How glorious did the Gospel seem once to flourish in Kingswood ! I spake of the everlasting love of Christ with sweet power. But now Brother Charles is suffered to open his mouth against this truth, while the frighted sheep gaze and fly, as if no shepherd was among them. It is just as though Satan was now making war with the saints in a more than common way. O pray for the distressed lambs yet left in this place, that they faint not! Surely they would, if preaching would doit: for they have nothing whereon to rest, (who now attend on the sermons,) but their own faithfulness. "With Universal Redemption, Brother Charles pleases the world: Brother John follows him in every thing. I believe no Atheist can more preach against predestination than they: and all who believe election are counted enemies to God, and called so. Fly, dear brother. I am as alone: I am in the midst of the plague. If God gives thee leave make haste." Mr. C stood up and said, '" That letter is mine: I sent it to Mr. Whitefield ; and I do not retract any thing in it, nor blame myself for sending it." Perceiving some of our brethren began to speak with warmth, I desired he would meet me at Kingswood on Saturday, where each of us could speak more freely, and that all things might sleep till then. The bands meeting at Bristol, I read over the names of the United Society, being determined that no disorderly walker should remain therein. Accordingly, I took an account of every person, 1. To whom any reasonable objection was made. 2. Who was not known to and recommended by some, on whose veracity I could depend. To those who were sufficiently recommended, tickets were given on the following days. Most of the rest I had face to face with their accusers, and such as either appeared to be innocent, or confessed their faults and promised better behaviour, were then received into the society. The others were put upon trial again, unless they voluntarily 204 REV. J. WESLEY'S JOURNAL. March, 1741,

"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." '

Having heard much of Mr. Whitefield's unkind behaviour, since his return from Georgia, I went to him to hear him speak for himself, that 1 might know how to judge. I much approved of his plainness of speech. He told me, he and I preached two different gospels, and therefore he not only would not join with, or give me the right hand of fellowship, but was resolved publicly to preach against me and my brother, wheresoever he preached at all. Mr. Hall (who went with me) put him in mind of the promise he had made but a few days before, that, whatever his private opinion was, he would never publicly preach against us. He said, that promise was only an effect of human weakness, and he was now of another mind. I fixed an hour every day for speaking with each of the bands, that no disorderly walker might remain among them, nor any of a careless or contentious spirit. And the hours from ten to two, or every day but Saturday, I set apart for speaking with any who should desire it. Wed. April 1. At his earnest and repeated request, I went to see one under sentence of death in the new prison. But the keeper told me, Mr. Wilson (the curate of the parish) had given charge I should not speak with him. I am clear from the blood of this man. Let April, 1741. REV. J. WESLEY'S JOURNAL. 207 Mr. Wilson answer for it to God. lI believed both love and iustice required that I should speak my sentiments freely to Mr.

"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 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!"

I mentioned this to Peter Bohler. But he told me, " The:e is no such state on earth. Sin will and must always remain in the soul. The old man will remain till death. The old nature is like an old tooth: you may break off one bit, and another, and another ; but you can never get it all away: the stump of it will stay as long as you live; und sometimes will ache too." At the pressing instanee of my brother, I left London, and the next evening met him at. Bristol. I was a little surprised when I came into the room, just after he had ended his sermon. Some wept aloud; some clapped their hands , some shouted: and the rest sang praise; with whom (having svon recovered themselves) the whole congregation joined. So I trust, Ae hae June, 1741. REV. J. WESLEY'S JOURNAL. 21, it ever God were pleased that we should suffer for the truth's sake, alt other sounds would soon be swallowed up in the voice of praise and thanksgiving. I spent most of the morning in speaking with the new members of the society. In the afternoon I saw the sick; but not one - in fear, neither repining against God. In the evening I published the great decree of God, eternal, unchangeable, (so miserably misunderstood and misrepresented by vain men that would be wise,) " He that believeth shall be saved; he that believeth not shall be damned." At a meeting of the stewards of the society, (who receive and expend what is contributed weekly,) it was found needful to retrench the expenses; the contributions not answering thereto. And it was accordingly agreed to discharge two of the schoolmasters at Bristol; the present fund being barely sufficient to keep two masters and a mistress here, and one master and a mistress at Kingswood.

Having settled all the business on which I came, I set out early, and on Tuesday called at Windsor. I found here also a few, who have peace with God, and are full of love both to him, and to one another. In the evening I preached at the Foundery, on, ' Stand still, and see the salvation of the Lord." I spent an hour with poor Mr. M e. His usual frown was vanished away. His look was clear, open and composed. He listened to the word of reconciliation with all possible marks of deep attention, though he was too weak to speak. Before I went, we commended him to the grace of God, in confidence that our prayer was heard: to whom, at two in the morning, he resigned his spirit, without any sigh or groan. Tues. June 2. I spoke plainly to Mr. Piers, who told me he had been much shaken by the still brethren. But the snare is broken: I left him rejoicing in hope, and praising God for the consolation. I exhorted a crowded congregation, not to "receive the grace of God in vain." The same exhortation I enforced on the society : (about nine hundred persons:) and by their fruits it doth appear that they begin to love one another, " not in word" only, " but in deed and in truth." Hearing that a deaf and dumb man near Marienborn, had procured a remarkable letter to be wrote into England, J asked James Hutton, if he knew of that letter; and what the purport of it was. He answered, yes; he had read the letter; but had quite forgot what it was about. I then asked Mr. V , who replied, the letter was short, but he did net remember the purport of it.

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?"

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

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

those who are, without controversy, of all men living the wisest in their generation, induce her either to deny the faith she had received, or to use less plainness of speech, or to be less zealous in recommend- _. ing and careful in practising good works. Insomuch that many times, when she had been employed in the labour of love till eight or nine in the evening, she then sat down and wrought with her hands till twelve or one in the morning ; not that she wanted any thing herself, but that she might have to give to others for necessary uses. From the time that she was made leader of one or two bands, she was more eminently a pattern to the flock: in self-denial of every kind, in openness of behaviour, in simplicity and godly sincerity, in steadfast faith, in constant attendance on all the public and all the private ordinances of God. And as she had laboured more than they all, so God now called her forth to suffer. She was seized at first with a violent fever, in the beginning of which they removed her to another house. Here she had work to do which she knew not of. The master of the house was one who "cared for none of these things." But he observed her, and was convinced. So that he then began to understand and lay to heart the things that bring a man peace at the last. In a few days the fever abated, or settled, as it seemed, into an inward imposthume; so that she could not breathe without violent pain, which increased day and night. When I came in, she stretched out her hand and said, " Art thou come, thou blessed of the Lord? Praised be the name of my Lord for this." I asked, " Do you faint, now you are chastened of him?' She said, "O no, no, no; I faint not; I murmur not; I rejoice evermore." I said, " But can you in every thing give thanks?" She replied, "Yes; 1 do, I do." I said, " God will make all your bed in your sickness." She cried out, " He does, he does; I have nothing to desire; he is ever with me, and I have nothing to do but to praise him."

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

Fri. '7. The body of dur sister Muncy being brought to Shorts Gardens, I preached on those words, "' Write, Blessed are the dead ' which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labours ; and their works do follow them." From thence we went with it to the grave, in St. Giles's church-yard, where I performed the last office, in the presence of such an innumerable multitude of people as I never saw gathered together before. O what a sight it will be when God saith to the grave, " Give back ;" and all the dead, small and great, shall stand before him! I visited one whom God is purifying in the fire, in answer to the prayers of his wife, whom he was just going to beat, (which he frequently did,) when God smote him in a moment, so that his hand dropped, and he fell down upon the ground, having no more strength than a new-born child. He has been confined to his bed ever since; but rejoices in hope of the glory of God. Calling on a person near Grosvenor Square, I found there was but too much reason here for crying out of the increase of Popery ; many converts to it being continually made, by the gentleman who preaches in Swallow-street, three days in every week. Now, why do not the champions who are continually crying out, " Popery, Popery," in Moorfields, come hither, that they may not always be fighting "as one that beateth the air?" Plainly, because they have no mind to fight at all ; but to show their valour without an opponent. And they well know, they may defy Popery at the Foundery, without any danger of contradiction. The scripture which came in turn to be expounded, was the ninth chapter to the Romans. I was then constrained to speak an hour longer than usual; and am persuaded most, if not all who were present, saw that this chapter has no more to do with personal, irrespective predestination, than the ninth of Genesis.

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

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

9. And some of our English brethren, who are joined with yours, have said openly, " You will never have faith till you leave running about to church aad sacrament, and societies." Another of them has said, (in his public expounding,) " As many go to hell by praying as by thieving." Another, "I knew one, who, leaning over the back of a chair, received a great gift. But he must kneel down to give God thanks: so he lost it immediately. And I know not whether he will ever have it again." And yet another, " You have lost your first joy: therefore you pray: that is the devil. You read the Bible: that is the devil. You communicate : that is the devil." 10. Let not any of you, my brethren, say, " We are not chargeable with what they speak." Indeed you are: for you can hinder it if you will. Therefore, if you do not, it must be charged upon you. If youdo not use the power which is in your hands, and thereby prevent their speaking thus, you do, in effect, speak thus yourselves. You make their words your own; and are, accordingly, chargeable with every ill consequence which may flow therefrom. 1l. Fourthly, With regard to your Church, you greatly, yea, above measure, exalt yourselves and despise others. I have scarce heard one Moravian brother, in my life, own his Church to be wrong in any thing. have scarce heard any of you (I think not one in England) own himself to be wrong in any thing. Many of you I have heard speak of your Church, as if it were infallible; or, so led by the Spirit, that it was not possible for it to err in any thing. Some of you have set it up (as indeed you ought to do, if it be infallible) as the judge of allthe earth, of all persons (as well as doctrines) therein: and you have accordingly passed sentence

Thus have I declared, and in the plainest manner I can, the real controversy between us and the Moravian brethren: an unpleasing task, which I have delayed, at least, as long as I could with a clear conscience. But I am constrained at length nakedly to speak the thing as it is, that I may not hinder the work of God. I am very sensible of the objection which has so often been made, viz. " You are inconsistent with yourself. You did tenderly love, highly esteem, and zealously recommend these very men: and now you do not love or esteem them at all You not only do not recommend them, but are bitter against them , nay, and rail at them, before all the world." This is partly true and partly false. That the whole case may be better understood, it will be needful to give a short account of what has occurred between us from the beginning. 226 REV J. WESLEY'S JOURNAL. Sept. 1741. My first acquaintance with the Moravian brethren began in my voyage to Georgia. Being then with many of them in the same ship, I narrowly observed their whole behaviour. And I greatly approved of all I saw. Therefore'I unbosomed myself to them without reserve. From February 14, 1735, to December 2, 1737, being with them (except when I went to Frederica or Carolina) twice or thrice every day, I loved and esteemed them more and more. Yet a few things I could not approve of. These I mentioned to them from time to time, and then commended the cause to God. In February following I met with Peter Bohler. My heart clave to him as soon as he spoke. And the more we conversed, so much the more did I esteem both him and all the Moravian Church : so that I had no rest in my spirit till I executed the design which I had formed long before: till, after a short stay in Holland, I hastened forward, first to Marienborn, and then to Hernhuth. In September, 1738, soon after my return to England, I began the following letter to the Moravian Church. But being fearful of trusting my own judgment, I determined to wait yet a little longer, and so laid it by unfinished : "My pear Breruren,

It may easily be seen that my objections, then, were nearly the same as now. Yet I cannot say my affection 'was lessened at all, till after September, 1739, when certain men among us began to trouble their brethren, and subvert their souls. However, I cleared the Moravians still, and laid the whole blame on our English brethren. But from November the Ist, I could not but see (unwilling as I was to see them) more and more things which I could in no wise reconcile with the gospel of Christ. And these I have set down with all simplicity, as they occurred in order of time: believing myself indispensably obliged so to do, both in duty to God and man. Yet do I this, because I love them not? God knoweth ; yea, and in part I esteem them still: because I Sept. 1741. REV. J. WESLEY'S JOURNAL. 227 verily believe, they have a sincere desire to serve God; because many of them have tasted of his love, and some retain it in simplicity ; because they love one another; because they have so much of the truth of the Gospel, and so far abstain from outward sin ; and, lastly, because their discipline is, in most respects, so truly excellent. '"¢ But why then are you bitter against them?" I do not know that I am. Let the impartial reader judge. And if any bitter word has escaped my notice, I here utterly retract it. " But do not you rail at them?" T hope not. God forbid that I should rail at a Turk, infidel, or heretic. To one who advanced the most dangerous error, I durst say no more than, "The Lord rebuke thee." But I would point out what those errors were ; and, I trust, in the spirit of meekness.

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.

I expounded at Kingswood, (morning and afternoon,) at Bristol, and at Baptist Mills, the message of God to the Church of Ephesus, particularly that way of recovering our first love, which God hath prescribed, and not man: "Remember from whence thou art fallen, and repent, and do the first works." I was pressed to visit Nicholas Palmer, one who had separated from us, and behaved with great bitterness, till God laid his hand upon him. He had sent for me several times, saying, he could not die in peace till he had seen me. I found him in great weakness of body and heaviness of spirit. We wrestled with God on his behalf; and our labour was not in vain: his soul was comforted ; and a few hours after, he quietly fell asleep. Thur. Oct. 1. We set out for Wales; but missing our passage over the Severn in the morning, it was sunset before we could get to Newport. We inquired there if we could hire a guide to Cardiff; but there was none to be had. A lad coming in quickly after, who was going (he said) to Lanissan, a little village two miles to the right of Cardiff, we resolved to go thither. At seven we set out; it rained pretty fast, and there being neither moon nor stars, we could neither see any road, nor one another, nor our own horses' heads; but the promise of God did not fail; he gave his angels charge over us; and soon after ten we came safe to Mr. Williams's house at Lanissan.

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

room, and asked aloud, with a tone unusually sharp, where those vagabond fellows were. Capt. T., without any ceremony, took him in hand ; but he soon quitted the field, and walked out of the house. Just as I was taking horse, he returned and said, " Sir, I am afraid you are in a wrong way ; but if you are right, I pray God to be with you, and prosper your undertakings." About one I came to Callicut, and preached to a small, attentive company of people, on, " Blessed are they which do hunger and thirst after righteousness ; for they shall be filled." Between seven and eight we reached Bristol. I called upon Edward Ww , who had been ill for several days. I found him in deep despair. Since he had left off prayer, all the waves and storms were gone over him." We cried unto God, and his soul revived. A little light shone upon him, and, just as we sung, Be Thou his strength and righteousness, His Jesus, and his all; his spirit returned to God. I saw several others who were ill of the same distemper. Surely our Lord will do much work by this sickness. I do not find that it comes to any house without leaving a blessing behind it. In the evening I went to Kingswood, and found Ann Steed also praising God in the fires, and testifying that all her weakness and pain wrought together for good. I visited more of the sick, both in Kingswood and Bristol ; and it was pleasant work ; for I found none of them " sorrowing as men without hope." At six I expounded, " God is light, and in him is no darkness at all ;" and his light broke in upon us in such a manner, that we were even lost in praise and thanksgiving.

' Ft. 6. Between ten and twelve the main shock began. I can give but a faint account of this, not for want of memory, but of words. I felt in my body nothing but storm and tempest, hail-stones and coals of fire. But I do not remember that I felt any fear, (such was the mercy of God!) nor any murmuring. And yet I found buta dull, heavy kind of patience, which I knew was not what it ought to be. The fever came rushing upon meas a lion, ready to break all my bones in pieces. My body grew weaker every moment; but I did not feel my soul put on strength. Then it came into my mind, ' Be still, and see the salvation of the Lord. I will not stir hand or foot; but let him do with me what is good in his own eyes.' At once my heart was at ease. 'My mouth was filled with laughter, and my tongue with joy.' My eyes overflowed with tears, and I began to sing aloud. One who stood by said, ' Now he is light-headed.' I told her, 'O no; I am not light-headed; but I am praising God; God is come to my help, and pain is nothing; glory be to God on high! I now found why it was not expedient for me to recover my health sooner: because then I should have lost this experimental proof, how little every thing is which can befall the body, so long as God carries the soul aloft, as it were on the wings uf an eagle.

" An hour after, I had one more grapple with the enemy, who then seemed to collect all his strength. I essayed to shake myself, and praise God as before, but I was not able; the power was departed from me. I was shorn of my strength, and became weak and like another man. Then I said, ' Yet here I hold; lo, I come to bear thy will, O God. Immediately he returned to my soul, and lifted up the light of his countenance. And I felt, 'He rideth easily enough, whom the grace of God carrieth.' I supposed the fit was now over, it being about five in the afternoon, and began to compose myself for sleep; when I felt first a chill, and then a burning all over, attended with such a universal faintness, and weariness, and utter loss of strength, as if the whole frame of nature had been dissolved. Just then my nurse, I know not why, took me out of bed, and placed me ina chair. Presently a purging began, which I believe saved _ my life. I grew easier from that hour, and had such a night's rest as I have not had before, since it pleased God to lay his hand upon me." From Saturday, '7, to Sunday, 15, I found my strength gradually increasing, and was able to read Turretin's " History of the Church," (a dry, heavy, barren treatise,) and the life of that truly good and great man, Mr. Philip Henry. On Monday and Tuesday I read over the 236) REV. J. WESLEY'S JOURNAL. ' Dec. 1741. " Life of Mr. Matthew Henry,'' a man not to be despised, either as a scholar or a Christian, though, I think, not equal to his father. On Wednesday I read over once again " Theologia Germanica." O how was it, that I could ever so admire the affected obscurity of this unscriptural writer! Glory be to God, that I now prefer the plain Apostles and Prophets, before him and all his mystic followers. - I read again, with great surprise, part of the " Ecclesias- eis tical History of Eusebius." But so weak, credulous, throughly inju-

. 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."

It being a hard frost, I walked over to Bath, and had a conversation of several hours with one who had lived above seventy, and studied divinity above thirty, years: yet remission of sins was quite a new doctrine to him. But I trust God will write it on his heart. In the evening I took down the names of some who desired to strengthen each other's hands in God. Thus "the bread" we have " cast upon the waters is found again after many days." 'I returned to Bristol the next day. Thursday, 17. We had a night of solemn joy, occasioned by the funeral of one of our brethren, who died with a hope full of immortality. Being disappointed of my horse, I set out on foot in the evening for Kingswood. I catched no cold, nor received any hurt, though it was very wet, and cold, and dark. Mr. Jones, of Fonmon, met me there ; and we poured out our souls before God together. I found no weariness, till, a little before one, God gave me refreshing sleep. I preached once more at Bristol, on, " Little children, keep yourselves from idols ;" immed.-ately after which, I forced myself away from those to whom my heart was now more united than ever ; and I believe their hearts were even as my heart. O what poor words are those : ' You abate the reverence and respect which the people owe to their pastors !"" Love is all in all; and all who are alive to God must pay this to every true pastor: wherever a flock is duly fed with 'the pure milk of the word, they will be ready (were it possible) to pluck out their eyes, and give them to those that are over them in the Lord. I took coach on Monday, 21, and on Wednesday came to London. Thursday, 24. I found it was good for me to be here, particularly while I was preaching in the evening. The society afterward met; but we scarce knew how to part, our hearts were so enlarged toward each other.

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.

pulled off their hats, and. opened their mouth no more: the rest stole out une after another. All that remained were quiet and attentive. I got a little time to see Mr. Dolman. Two years ago he seemed to be dying of an asthma ; being hardly able to rise at eight o'clock in the morning, after struggling as it were, for life. But from the time he came thither first, he rarely failed to be at the Foundery, by five o'clock. Nor was he at all the worse; his distemper being suspended, till within a very few days. I found him just on the' wing. and full of love, and peace, and joy, in believing. And in the same spirit (as I afterward understood) he continued, till God took him te himself. _Mon. 11. I went twice to Newgate at the request of poor R R , who lay there under sentence of death ; but was refused admittance. Receiving a few lines from him the day he was to die, I desired Mr. Richards to try if he could be admitted then. But he came back with a fresh refusal. It was above two years before, that, being destitute and in distress, he applied to me at Bristol for relief. I took him in, and employed him for the present, in writing, and keeping accounts for me. Not long after I placed him in the little school, which was kept by the United Society. There were many suspicions of him during that time, as well as of his companion, Gwillam Snowde ; but no proof appeared, so that, after three or four months, they quietly returned to London. But they did not deceive God, nor escape his nand. Gwillam Snowde was soon apprehended for a robbery, and, when condemned, sent for me, and said, nothing lay heavier upon him, than his having thus returned evil for good. I believe it was now the desire of poor R too, to tell me all that he had done. But the hour was past: I could not now be permitted to see or speak with him. So that he who before would not receive the word of God from my mouth, now desired what he could not obtain. And on Wednesday he fell a sacrifice to the justice of a long-offended God.

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

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

I explained at Chelsea, the faith which worketh by love. I was very weak when I went into the room ; but the more " the beasts of the people" increased in madness and rage, the more was strengthvned, both in body and soul; so that I believe few in the house, which was exceeding full, lost one sentence of what I spoke. Indeed they could not see me, nor one another at a few yards' distance, by reason of the exceeding thick smoke, which was occasioned by the wild-fire and things of that kind, continually thrown into the room. But they who could praise God in the midst of the fires, were not to be affrighted by a little smoke. '77. I buried the body of Saran Wuiskin, a young woman late of Cambridge; a short account of whom follows, in the words of one that was with her, during her last struggle for eternity : - "The first time she went, intending to hear Mr. Wesley, was January 3; but he was then ill. She went again, Tuesday, 5, and was not dis- a o Jan. 1742. REV. J. WESLEY'S JOURNAL. 241 appointed. From that time she seemed quite taken up with the things above, and could willingly have been always hearing, or praying, or sing ing hymns. Wednesday, 13, she was sent for into the country ; at which news she cried violently, being afraid to go lest she should again be conformable to the world. With tears in her eyes, she asked me, ' What shall I do? I am in a great strait.' And being advised to commit her cause to God, and pray that his will might be done, not her own, she said she would defer her journey three days, to wait upon God, that he might show his will concerning her. The next day she was taken ill of a fever ; but being something better on Friday, she sent and took a place in the Cambridge coach, for the Tuesday following. Her sister asked her if she thought it was the will of God she should go. She answered, 'I leave it to the Lord; and am sure he will find a way to prevent it, if it is 'not for my good.' Sunday, 17, she was ill again, and desired me to write

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?'

thing. He answered, 'Nothing but Christ; and I am as sure of him as if I had him already.' He often said, ' O mother, if all the world believed in Christ, what a happy world would it be! And they may; for Christ died for every soul of man: I was the worst of sinners, and he died fcr me. O thou that callest the worst of sinners, call me! O, it is a free gift! I am sure I have done nothing to deserve it." On Wednesday he said to his mother, 'I amin very great trouble for my father; he has always taken an honest care of his family, but he does not know God; if he dies in the state he is in now, he cannot be saved. I have prayed for him. and will pray for him.' (His father died not long after.) 'If God should give him the true faith, and then take him to himself, do not you fear, do not you be troubled: God has promised to be a "palate to the fatherless, and a husband to the widow. I will pray for him and you in heaven; and I hope we shall sing hallelujah in heaven together.' "To his eldest sister he said, 'Do not puff yourself up with pride. When you receive your wages, which is not much, lay it out in plain necessaries. And if you are inclined to be merry, do not sing songs; that 1s the devil's diversion; there are many lies and ill things in those idle songs: do you sing psalms and hymns. Remember your Creator in the days of your youth. When you are at work, you may lift up your heart to God; and be sure never to rise or go to bed without asking his blessing. He added, 'I shall die; but do not cry forme. Why should you cry for me? Consider what a joyful thing it is, to have a brother go to heaven. I am nota man; Iam but a boy. But is it not in the Bible, 'Out of the mouths of babes and sucklings thou hast ordained strength?' I know where I am going: I would not be without this knowiedge for a thousand worlds; for though I am not in heaven yet, I am as sure of it as if I was.' ;

" 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.

be under my care. After much discourse, they all agreed, there could be no better way to come to a sure, thorough knowledge of each person, than to divide them into classes, like those at Bristol, under the inspection of those in whom IJ could most confide. This was the origin of our classes at London, for which I can never sufficiently praise God; the unspeakable usefulness of the institution having ever since been more and more manifest. My brother set out for Oxford. In the evening I called upon Ann Calcut. She had been speechless for some time ; but almost as soon as we began to pray, (rod restored her speech: she then witnessed a good confession indeed. I expected to see her no more. But from that hour the fever left her ; and in a few days she arose and walked, glorifying God. Sun. April 4. About two in the afternoon, being the time my brother was preaching at Oxford, before the university, I desired a few persons to meet with me, and join in prayer. We continued herein much longer than we at first designed, and believed we had the petition we asked of God. We had the first watch-night in London. We commonly choose for this solemn service the Friday night nearest the full moon, either before or after, that those of the congregation who live at a distance, may have light to their several homes. The service begins at half an hour past eight, and continues till a little after midnight. We have often found a peculiar blessing at these seasons. There is generally a deep awe upon.the congregation, perhaps in some measure owing to the silence of the night, particularly in singing the hymn, with which we commonly conclude, Hearken to the solemn voice, The awful midnight ery! Waiting souls, rejoice, rejoice, And feel the Bridegroom nigh.

April 16. (Being Good Friday.) I was desired to call on one that was ill at Islington. I found there several of my old acquaintance who loved me once as the apple of their eye. By staying with them but a little, I was clearly convinced, that was I to stay but one week among them, (unless the providence of God plainly called me so to do,) I should be as still as poor Mr. St I felt their words, as it were, thrilling through my veins. So soft! so pleasing to nature! It seemed our religion was but a heavy, coarse thing; nothing so delicate, so refined as theirs. I wonder any person of taste (that has not faith) can stand before them ! In the afternoon, one who had tasted the love of God, but nad turned again to folly, was deeply convinced, and torn, as it were, in pieces, by guilt, and remorse, and fear; and even after the sermon was ended, she continued in the same agony, it seemed, both of body and sou.. Many of us were then met together in another part of the house ; but her cries were so piercing, though at a distance, that I could not pray, nor hardly speak, being quite chilled every time I heard them. I asked, whether it were best to bring her in, or send her out of the house. It being the general voice, she was brought in, and we cried to God, to heal her backsliding. We soon found we were asking according to his will. He not only bade her "depart in peace," but filled many others, till then heavy of heart, with peace and joy in believing. "a 9 EIR, Se aaa? 248 REV. J. WESLEY'S JOURNAL. _ May, 1742.

. Gleansed, if we be found in uncleanness. Take heed to thyself, that the knowledge that is in thee deceive thee not. For thou writest so to my experience, that I can tell thee as plain how thou art, or plainer than thou canst thyself. Thou sayest, after thou hast done something amiss, thou needest not to be unhappy one moment, if thou wilt but go to thy Saviour. Is not this the very state have mentioned? O that that knowledge was cast out! So shouldest thou always do the things that please the Father. O, my dear brother, how art thou bewitched by the deceiver of thy soul! Thou art a stranger to the Saviour, who is gone to heaven to give repentance to his people and remission of sins. I am afraid the devil is thy saviour; more of him is manifest in thee than of Christ. He tells thee, thou art pure and washed; but he cozens thee; yea, his deceitfulness cries out for vengeance; yet he would be a Christ or a God. "Thou sayest, thou hast need of remission of sins every day. Yes, so thou hast, and more. Thou hast need every moment; so shouldest thou be clean; for this every moment should be eternity to thy soul. Thou thankest God that he hath provided such a High Priest for thee. Let him be thine; so shalt thou be ruled by him every moment. What? Is he such a Saviour as can cleanse us from sin, and not keep us in the a ae May, 1742. REV. J. WESLEY'S JOURNAL. 251 same? Judge where thou art. Thou and I and many more were once made pure. And we were pure while we believed the same, and were kept by the Father for his own name's sake. But how long did we thus believe? Let every man judge himself. Ey

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

Mr. Ingham, hearing of this, came to Birstal, inquired into the facts, talked with John himself, and examined him in the closest manner, both touching his knowledge and spiritual experience ; after which he encouraged him to proceed; and pressed him, as often as he had oppor tunity, to come to any of the places where himself had been, and speak to the people as God should enable him. But he soon gave offence, both by his plainness of speech, and by advising the people to go to church and sacrament. Mr. Ingham reproved him; but finding him incorrigible, forbad any that were in his societies to hear him. But being persuaded, this is the will of God concerning him, he continues to this hour working in the day, that he may be burdensome to no man; and in the evening " testifying the truth as it is in Jesus." I preached, at noon, on the top of Birstal Hill, to several hundreds of plain people ; and spent the afternoon in talking severally with those who had tasted of the grace of God. All of these, I found, had been vehemently pressed, not to run about to church and sacrament, and to keep their religion to themselves; to be still; not to talk about what they had experienced. At eight I preached on the side of Dewsbury Moor, about two miles from Birstal, and earnestly exhorted all who believed, to wait upon God in his own ways, and to let their light shine before men. We left Birstal, and cn Friday, 28, came to Newcastle May, 1742. REV. J. WESLEY'S JOURNAL. 253 upon-Tyne. I read, with great expectation, yesterday and to-day Xenophon's '"' Memorable things of Socrates." I was utterly amazed at his want of judgment. How many of these things would Plato never have mentioned! But it may be well that we see the shades too of the brightest picture in all Heathen antiquity. We came to Newcastle about six; and, after a short refreshment, walked into the town. I was surprised: so much drunkenness, cursing, and swearing, (even from the mouths of little children,) do I never remember to have seen and neard before, in so small a compass of time. Surely this place is ripe for Him who "came not to call the righteous, but sinners to repentance."

At five, the hill on which I designed to preach was covered, from the top to the bottom. I never saw so large a number of people together, either in Moorfields, or at Kennington Common. I knew it was not possible for the one half to hear, although my voice was then strong and clear ; and I stood so as to have them all in view, as they were ranged on the side of the hill. The word of God which I set before them was, "I will heal their backsliding, I will love them freely." After preaching, the poor people were ready to tread me under foot, out of pure love and kindness. It was some time before I could possibly get out of the press. I then went back another way:than I came; but several were got to our inn before me; by whom I was vehemently importuned to stay with them, at least, a few days ; or, however, one day more. But I could not consent; having given my word to be at Birstal, with God's leave, on Tuesday night. Some of these told me, they were members of a religious society, which had subsisted for many years, and had always gone on in a prudent, regular manner, and been well spoken of by all men. They likewise informed me what a fine library they had; and that the steward read a sermon every Sunday And yet how many of the publicans and herlots will go into the kingdom of heaven before these ! About three I left Newcastle. I read over to-day the famous Dr. Pitcairn's Works ; but I was utterly disappointed by that dry, sour, controversial book. We came in the evening to Boroughpridge, where, to my great surprise, the mistress of the house. though Journal I. 17 he? eee 204 REV. J. WESLEY'S JOURNAL. June, 1742. - much of a gentlewoman, desired she and her family might join with us in prayer. They did so likewise between four and five in the morning. Perhaps even this seed may bring forth fruit.

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

At six I preached for the last time in Epworth church-yard, (being to leave the town the next morning,) to a vast multitude gathered together from all parts, on the beginning of our Lord's sermon on the mount. I continued among them for near three hours ; and yet we scarce knew how to part. O let none think his labour of love is lost because the fruit does not immediately appear! Near forty years did my father labour here ; but he saw little fruit of all his labour. I took some pains among this people too; and my strength also seemed spent in vain: but now the fruit appeared. There were scarce any in the town on whom either my father or I had taken any pains formerly ; but the seed, sown so long since, now sprung up, bringing forth repentance and remission of sins. Having a great desire to see David Taylor, whom God had made an instrument of good to many souls, I rode to Sheffield ; but not finding him there, I was minded to go forward immediately . however, the importunity of the people constrained me to stay, and preach both in the evening and in the morning. Twesday, 15. He came. I found he had occasionally exhorted multitudes of people in various parts; but, after that, he had taken no thought about them ; so that the greater part were fallen asleep again. In the evening I preached on the inward kingdom of God: in the 258 REY. J. WESLEY'S JOURNAL. June, 1742

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

-I had a long conversation with Mr. Simpson. And of this I am fully persuaded, that whatever he does, is in the uprightness of his heart. But he is led into a thousand mistakes by one wrong principle, (the same which many either ignorantly or wickedly ascribe to the body of the people called Mcthodists,) the making inward impressions his rule of action, and not the written word. About eight I left Donnington Park, and before noon came to Markfield. We lay at Coventry, and the next day, Wednesday, 23, in the afternoon, came to Evesham. Ateight I preached. There were many who came with a design to disturb the rest ; but they opened not their mouth. I spent great part of the day in speaking with the mem aoe ee June, 1742. REV. J. WESLEY'S JOURNAL. 259. bers of the society ; whom in the evening I earnestly besought, no more to tear each other to pieces by disputing; but to " follow after holiness," and ' provoke one another to love and to good works." = TI rode to Painswick ; where, in the evening, I declared to all those who had been fighting and troubling one another, from the beginning hitherto, about rites and ceremonies, and modes of worship, and opinions, " The kingdom of God is not meat and drink ; but nghteousness, and peace, and joy in the Holy Ghost." I was desired to call upon Mr. Walker, "the pillar of the Church" in these parts. As soon as I came in, he fell upon me with might and main, for saying, " People might know their sins were forgiven," and brought a great book to confute me at once. I asked, if it was the Bible; and upon his answering, " No," inquired no further, but laid it quietly down. This made him warmer still: upon which I held it best to shake him by the hand and take my leave.

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.

" But soon after you went to London last, I light on the account of the Danish missionaries. I was, I think, never more affected with any thing ; I could not forbear spending good part of that evening in praising and adoring the Divine goodness, for inspiring them with such ardent zeal for his glory. For several days I could think or speak of little else. At last it came into my mind, though I am not a man, nor a minister, yet if my heart were sincerely devoted to God, and I was inspired with a true zeal Jor his glory, I might do somewhat more thanI do. I thought I might 262 REV. J. WESLEY'S JOURNAL. Aug. 1742 pray more for them, and might speak to those with whom I converse with more warmth of affection. I resolved to begin with my own children; in which I observe the following method : I take such a proportion of time as I can spare every night, to discourse with each child apart. On Monday, I talk with Molly; on Tuesday, with Hetty; Wednesday, with Nancy; Thursday, with Jacky; Friday, with Patty; Saturday, with Charles; and with Emily and Suky together on Sunday. With those few neighbours that then came to me, I discoursed more freely and affectionately. I chose the best and most awakening sermons we have. And I spent somewhat more time with them in such exercises, without being careful about the success of my undertaking. Since this, our company increased every night; for I dare deny none that ask admittance. Last Sunday I believe we had above two hundred. And yet many went away, for want of room to stand. We banish all temporal concerns from our society. None is suffered to mingle any discourse about them, with our reading or singing. We keep close to the business of the day; and, when it is over, all go home.

T cannot conceive, why any should reflect upon you, because your wife endeavours to draw people to church, and to restrain them from profaning the Lord's day, by reading to them, and other persuasions. For my part, I value no censure upon this account. I have long since shook hands with the world. And I heartily wish, I had never given them more reason to speak against me. As to its looking particular, I grant it does. And so does almost any thing that is serious, or that may any way advance the glory of God, or the salvation of souls. As for your proposal, of letting some other person read: alas! you do not consider what apeople these are. I do not think one man among them could read a sermon, without spelling a good part of it. Nor has any of our family a voice strong enough, to be heard by such a number of people. "But there is one thing about which I am much dissatisfied; that is, their being present at family prayers. J do not speak of any concern I am under, barely because so many are present; for those who have the honour of speaking to the Great and Holy God, need not be ashamed to speak before the whole world: but because of my sex. I doubt if it is proper for me to present the prayers of the people to God. Last Sunday I would fain have dismissed them before prayers; but they begged so earnestly to stay, I durst not deny them. "To THe Rev. Mr. WESLEY, "In St. Margaret's Church- Yard, Westminster." For the benefit of those who are entrusted, as she was, with the care of a numerous family, I cannot but add one letter more, which I received from her many years ago : July 24, 1732. "Dear Son, According to your desire, I have collected the principal rules I observed in educating my family; which I now send you as they occurred to my mind, and you may (if you think they can be of use to any) dispose of them in what order you please.

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

I cried aloud, in Ratcliffe Square, "Why will ye die, O nouse of Israel ?'"? Only one poor man was exceeding noisy and turbu- .ent; but in a moment God touched his heart: he hung down his head; tears covered his face, and his voice was heard no more. I was constrained this evening to separate from the believers, some who did not show their faith by their works. One of these, Sam. Prig, was deeply displeased, spoke many very bitter words, and went abruptly away. The next morning he called; told me, neither my brother nor I preached the Gospel, or knew what it meant. I asked, " What do we preach then?" He said, '"' Heathen morality: Tully's offices, and no more. So I wash my hands of you both. We shall see what you will come to in a little time." He sent me a note, demanding the payment of one hundred pounds, which he had lent me about a year before, to pay the workmen at the Foundery. On Friday morning, at eight, he came and said, he wanted his money, and could stay no longer. I told him, I would endeavour to borrow it; and desired him to call in the evening. But he said, he could not stay so long, and must have it at twelve o'clock. Where to get it, I knew not. Between nine and ten one came and offered me the use of a hundred pounds for a year: but two others had been with me before, to make the same offer. I accepted the bank note which one of them brought; and saw that God is over all!

I rode to Oxford, and the next day to Evesham. On Wednesday and Thursday, in riding from Evesham to Bristol, I read over that surprising book, " The Life of Ignatius Loyola ;" surely one of the greatest men that ever was engaged in the support of so bad a cause! I wonder any man should judge him to be an enthusiast: no ; but he knew the people with wnom he had to do: and setting out (like count Z ) with a full persuasion that he might use guile to promote the glory of God, or (which he thought the same thing) the interest of his church, he acted, in all things, consistent with his principles.' In the evening I met my brother and Mr. Graves; who being able to delay it no longer, at length sent the following letter to the Fellows of St. Mary Magdalen college, in Oxford : i ao aA Aug. 1742. REV. J. WESLEY'S JOURNAL. 267. Bristol, Aug. 20, 1742. " GenrLemMeN, In December, 1740, I signed a paper containing the following words: 'I, Charles Caspar Graves, do hereby declare, that I do renounce the modern practice and principles of the persons commonly called Methodists, namely, of preaching in fields, of assembling together and expounding the Holy Scriptures in private houses, and elsewhere than in churches, in an irregular and disorderly manner, and their pretensions to an extraordinary inspiration and inward feeling of the Holy Spirit. Ido further declare my conformity to the Liturgy of the Church of England, and my unfeigned assent and consent to the articles thereof, commonly called the Thirty-nine Articles. Lastly, I do declare, that I am heartily sorry that I have given offence and scandal, by frequenting the meetings and attending the expositions of the persons commonly called Methodists ; and that I will not frequent their meetings, nor attend their expositions for the future; nor take upon me to preach and expound the Scripture, in the manner practised by them. 'Cuarves Caspar Graves.'

"T believe myself indispensably obliged, openly to declare before God and the worid, that the motives whereby I was induced to sign that paper were, partly a sinful fear of man; partly an improper deference to the judgment of those whom I accounted wiser than myself; and, lastly, a resolution that ifmy own judgment should at any time be better informed, I would then openly retiact, in the presence of God and man, whatever I should be convinced I had said or done amiss. Accordingly, having now had (besides a strong conviction immediately consequent thereon) many opportunities of informing my judgment better, and being fully convinced of my fault, I do hereby declare my sincere repentance, for my wicked compliance with those oppressive men, who, without any colour of law, divine or human, imposed such a condition of receiving a testimonial upon me. . "JT do further declare, that I know no principles of the Methodists (so called) which are contrary to the word of God; nor any practices of them but what are agreeable both to Scripture and to the laws of the Church of England: that I believe, in particular, their preaching the Gospel in the fields, (being first forbid so to do in churches, although 'a dispensation of the Gospel is committed to them, and wo is unto them if they preach not the Gospel,') or in private houses, or in any part of His dominion who filleth heaven and earth, can never be proved to be contrary to any written law either of God or man: that Iam not apprized of their preaching any where in an irregular, disorderly manner; neither of their pretending to any extraordinary inspiration, or extraordinary feelings of the Holy Spirit; but to those ordinary ones only, which, if aman have not, he is ' without hope and without God in the world.'

"J do yet further declare, that (whatever indiscretion I may in other respects have been guilty of) I know of no just offence or scandal which I ever gave by frequenting the meetings, or attending the expositions, of the persons commonly called Methodists; and that I verily believe no offence was ever taken thereat, unless either by persons loaded with prejudice, or by those who enter not into the kingdom of heaven themselves, and if others would enter in, suffer them not. I do, lastly, declare, that J look upon myself to be under no kind of obligation, (except only, that do still assent and consent to the Articles and Liturgy of the Church, to observe any thing contained in that scandalous paper, so unchristianls imposed upon me. Witness my hand, Cuartes Caspar Graves." After having regulated the society here and in Kingswood, I set out again for Landon. On Monday, 30, I read over that excellent tract, TAOS a 268 _ REV. J. WESLEY § JOURNAL. Sept. 1742. Mr. Middleton's Essay on Church Government, so nicely avoiding the two extremes of either exalting or depressing the regal power. Tuesday, 31. I read once more the Life of that good and wise (though much mistaken) man, Gregory Lopez. Surely it must be a compliment made him by the biographer, (of which Gregory himself was in no wise worthy,) that "he ascribed all his virtues to the merits and mediation of the Queen of Heaven." We reached London in the afternoon. Friday, September 3. I preached on Phil. i, 9: " This I pray, that your love may abound more and more in knowledge and in all judgment ;" or rather " feeling," as it is mm the margin. It pleased God to make this discourse an occasion of discovering such wiles of Satan as it never entered into my heart to conceive.

I was pressed to visit a poor murderer in Newgate, whe was much afflicted both in body and soul. I objected; it could not be ; for all the turhkeys, as well as the keeper, were so good Christians, they abhorred the name of a Methodist, and had absolutely refused to admit me even to one who earnestly begged it the morning he was to die. However, I went, and found, by a surprising turn, that all the doors were now open to me. I exhorted the sick malefactor to cry unto God with all his might, for grace to repent and believe the Gospel. It was not long before the rest of the felons flocked round, to whom I spoke strong words concerning the Friend of sinners, which they received with as great signs of amazement as if it had been a voice from heaven. When I came down into the Common Hall, (I think they called it,) one of the prisoners there asking me a question, gave me occasion to speak among them also; more and more still running together, while I declared, God was "not willing any of them should perish, but that all should come to repentance." Finding many had been offended at the sermon I preached on Friday night, especially those who were supposed to be strong in faith, I determined to examine the matter thoroughly. Accordingly I desired M. C., M. F., E. H., and A. G., and a few others, to meet me with Sarah Cl., Jane J n, and Ann P., to whom they had said most concerning the point in question. I then heard each of them relate her experience at large. I afterward examined them severally, touch- 'ing the circumstances which I had not understood; on which I then talked with several others also. And thus far I approved of their experience, (because agreeable to the written word,) as to their feeling the working of the Spirit of God, in peace, and joy, and love. But as to what some of them said further, concerning feeling the blood of Christ running upon their arms, or going down their throat, or poured like warm water upon their breast or heart; I plainly told them, the utmost I'could allow, without renouncing both Scripture and reason, was, that some of these circumstances might be from God (though I could not

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.

I was desired to preach in an open place, commonly called the Great Gardens, lying between Whitechapel and Coverlet Fields, where I found a vast multitude gathered together. Taking knowledge that a great part of them were little acquainted with the things of God, I called upon them in the words of our Lord, " Repent ye; and believe the Gospel." Many of the beasts of the people laboured much to disturb those who were of a better mind. They endeavoured to drive in a herd of cows among them; but the brutes were wiser than their masters. They then threw whole showers of stones, one of which struck me just between the eyes ; but I felt no pain at all ; and, when I had wiped away the blood, went on testifying with a loud voice, that God hath given to them that believe, " not the spirit of fear, but of power, and of love, and of a sound mind." And by the spirit which now appeared through the whole congregation, I plainly saw what a blessing it is when it is given us, even in the lowest degree, to suffer for his narae's sake. -I preached, about nine, at Windsor; and the next evening came to Bristol. I spent the remainder of this, and the following week, in examining those of the society; speaking severally to each, that I might more perfectly know the state of their souls to Godward. In the evening, almost as soon as I began to pray in the society, a voice of lamentation and bitter mourning was heard, from the whole congregation; but in a while, loud thanksgivings were mixed therewith, which in a short space spread over all; so that nothing was to be heard on every side, but "' Praise to God and the Lamb for ever and ever!" I had notes from nineteen persons, desiring to return God thanks. Some of them follow : John Merriman, a blind man, desires to return thanks to Almighty God, for the discovery of his love to him, an old sinner." 'One desires to return God thanks, for giving her a token of his love, in removing all prejudices, and giving her love to all mankind." "Edith W. desires to return thanks for great and unspeakable mercies, which the Lord Journal I. 18

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

Wed. November 3. -Two of those who are called prophets, desired speak with me. They told me, they were sent from God with a 272 REV. J. WESLEY'S JOURNAL. Nov. 1742. . message to me; which was, that very shortly I should be born'd again. One of them added, they would stay in the house till it was done, unless I turned them out. I answered, gravely, "I will not turn you out," and showed them down iuto the society-room. It was tolerably cold; and they had neither meat nor drink : however, there they sat from morning to evening. They then went quietly away, and I have heard nothing from them since. Sun. '7. I concluded the Epistle to the Hebrews, that strong barrier against the too prevailing imagination, that the privileges of Christian believers are to be measured by those of the Jews. Not so: that Christians are under a better covenant, established upon better promises ; that although " the Law made nothing perfect," made none perfect either in holiness or happiness, yet 'the bringing in of a better hope" did, " by which we" now " draw nigh unto God ;" this is the great truth continually inculcated herein, and running through this whole epistle. I set out at four, reached Northampton that night, and the next evening, Donnington Park. Wednesday, 10. I rode on to Rusworth inn, and, on Saturday, 13, reached Newcastle. My brother had been here for some weeks before, and was but just returned to London. At eight I met the wild, staring, loving society ; but not them alone, as I had designed. For we could not persuade the strangers to leave us. So that we only spent about an hour in prayer.

I began preaching about five o'clock, (a thing never heard of before in these parts,) on, "I came not to call the righteous, but sinners to repentance." And the victorious sweetness of the grace of God was present with his word. At ten we went to Ali Saints, where were such a number of communicants as I have scarce seen but at Bristol or London. At four I preached in the square of the Keelman's hospital, on, " By grace are ye saved, through faith." It rained and hailed hard, both before and after ; but there were only some scattered drop while I preached, which frighted away a few careless hearers. I met the society at six, and exhorted all who had "set their hand to the plough," not to "look back." I began at five expounding the Acts of the Apostles. In the afternoon (and every afternoon this week) I spoke severally with the members of the society. On Tuesday evening I began the Epistle to the Romans. After sermon the society met. I reproved some among them who walked disorderly ; and earnestly hesought them all to beware, lest, by reason of their sins, the way of truth should be evil spoken of. I could not but observe the different manner wherein God is pleased to work in different places. The grace of God flows here with a wider stream than it did at first either at Bristol or Kingswood. But it does not sink so deep as it did there. Few are throughly convinced of sin, and scarce any can witness, that the Lamb of God has taken away their sins. I found the first witness of this good confession. Margaret H (O how fallen since then!) told me, that the night before, her sight (an odd circumstance) and her strength were taken away at once. At the same time the love of God so overflowed her soul, that she could not speak or move. James R also gave me an account Dec. 1742. REV. J. WESLEY'S JOURNAL. _ 273 to-day, that in going home the day before, he lost his sight in a moment, and was forced to catch hold of some rails for fear of falling. He continues under strong conviction, longing for the salvation of God.

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.

J. B , of Tanfield Leigh, who had received a sense of the love of God a few days before, came riding through the town, hallooing and shouting, and driving all the people before him; telling them, God had told him he should be a king, and should tread all his enemies under his feet. I sent him home immediately to his work, and advised him to cry day and night to God, that he might be lowly in heart; lest Satan should again get an advantage over him. To-day a gentleman called and offered me a piece of ground. On Monday an article was drawn, wherein he agreed to put me into possession on Thursday, upon payment of thirty pounds. Tues. '7. I was so ill in the morning, that I was obliged to send Mr. Williams to the Room. He afterward went to Mr. Stephenson, a merchant in the town, who had a passage through the ground we intended to buy. I was willing to purchase it. Mr. Stephenson told him, " Su, I do not want money ; but if Mr. Wesley wants ground, he may have a piece of my garden, adjoining to the place you mention. I am ata word. For forty pounds he shall have sixteen yards in breadth, and thirty in length." Mr. Stephenson and I signed an article, and I took possession of the ground. But I could not fairly go back from my agreement with Mr. Riddel: so I entered on his ground at the same time. The whole is about forty yards in length ; in the middle of which we determined to build the house, leaving room for a small court-yard before, and a little garden behind, the building.

God, and prayed that he would prosper the work of our hands upon us. Three or four times in the evening, I was forced to break off preaching, that we might pray and give thanks to God. When I came home, they told me the physician said, he did not expect Mr. Meyrick would live till the morning. I went to him, but his pulse was gone. He had been speechless and senseless for some time. A few of us immediately joined in prayer : (I relate the naked fact :) before we had done his sense and his speech returned. Now, he that will account for this by natural causes, has my free leave: but I choose to say, This is the power of God. It being computed that such a house as was proposed could not be finished under seven hundred pounds, many were positive it would never be finished at all; others, that I should not live to see it _ covered. I was of another mind; nothing doubting but, as it was begun for God's sake, he would provide what was needful for the finishing it. The physician told me he could do no more; Mr. Meyrick could not live over the night. I went up, and found them all'crying about him ; his legs being cold, and (as it seemed) dead already. We all kneeled down, and called upon God with strong cries and tears. He opened his eyes, and called for me; and, from that hour, he continued to recover his strength, till he was restored to perfect health. I wait to hear who will either disprove this fact, or philosophically account for it.

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.

I carefully examined those who had lately cried out in the congregation. Some of these, I found, could give no account at all, how or wherefore they had done so; only that of a sudden they dropped down, they knew not how; and what they afterward said or did, they knew not. Others could just remember, they were in fear ; but could not tell what they were in fear of. Several said, they were afraid of the devil ; and this was all they knew. But a few gave a more intelligible account of the piercing sense they then had of their sins, both inward and outward, which were set in array against them round about; of the dread they were in of the wrath of God, and the punishment they had deserved, into which they seemed to be just falling, without any way to escape. One of them told me, "I was as if I was just falling down from the highest place I had ever seen. I thought the devil was pushing me off, and that God had forsaken me." Another said, "I felt the very fire of hell already kindled in my breast; and all my body was in as much pain as if I had been in a burning fiery furnace." What wisdom is that which rebuketh these, that they "should hold their peace?" Nay, let such a one cry after Jesus of Nazareth, till he saith, " Thy faith hath made thee whole."

which no body could understand ; that she had sent for a minister, but almost as soon as he came, began roaring in so strange a manner, (her tongue at the same time hanging out of her mouth, and her face being distorted into the most terrible form,) that he cried out, "It is the devil, doubtless! It is the devil!" and immediately went away. I suppose this was some unphilosophical minister; else he would have said, " Stark mad! Send her to Bedlam." I asked, " What good do you think I can do?" One answered, " We cannot tell; but Mrs. K." (I just relate what was spoken to me, without passing any judgment upon it,) " earnestly desired you might come, if you was any where near; saying she had seen you ina dream, and should know you immediately: but the devil said, (those were her own expressions,) 'I will tear thy throat out before he comes.' But afterward, she said, his words were, 'If he does come, I will let thee be quiet; and thou shalt be as if nothing ailed thee, till he is gone away.' " A very odd kind of madness this! I walked over about noon; but when we came to the house, desired all those who came with me to stay below. One showing me the way, I went up straight to her room. As soon as I came to the bedside, she fixed her eyes, and said, " You are Mr. Wesley; I am very well now, I thank God: nothing ails me; only I am weak." I called them up, and we began to sing,

I concluded my second course of visiting, in which I inquired particularly into two things: 1. The case of those who had almost every night the last week cried out aloud, during the preaching. 2. The number of those who were separated from us, and the reason and occasion of it. As to the former I found, 1. That all of them (I think, not one excepted) were persons in perfect health; and had not been subject to fits of any kind, til they were thus affected. 2. That this had come upon every one of them in a moment, without any previous notice, while they were either hearing the word of God, or thinking on what they had heard. 3. That in that moment they dropped down, lost all their strength, and were seized with violent pain. This they expressed in different manners. Some said, they felt just as if a sword was running through them; others, that they thought a great weight lay upon them, as if it would squeeze them into the earth. Some said, they were quite choked, so that they could not breathe ; that their hearts swelled ready to burst: others, that it was as if their heart, as if their inside, as if their whole body, was tearing all to pieces. These symptoms I can no more impute to any natural cause, than to the Spirit of God. J can make no doubt, but it was Satan tearing them, as they were coming to Christ. And hence proceeded those grievous cries, whereby he might design both to discredit the work of God, and to affright fearful people from hearing that word, whereby their souls might be saved.

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

I went in the morning in order to speak severally with the members of the society at Tanfield. From the terrible instances I met with here, (and indeed in all parts of England,) J am more and more convinced, that the devil himself desires nothing more than this,. that the people of any place should be half awakened, and then left to themselves to fall asleep again. Therefore I determine, by the grace of God, not to strike one stroke in any place where I cannot follow the blow. I preached again near Chowden; and this I continued to do weekly, as well as at all the other places round Newcastle, (except Swalwell,) where I had preached once. As I was preaching at Pelton, one of the old colliers, not much accustomed to things of this kind, in the middle of the sermon, began shouting amain, for mere satisfaction and joy of heart. But their usual token of approbation (which somewhat surprised me at first) was clapping me on the back. As I was meeting the leaders, a company of young men, having prepared themselves by strong drink, broke open the door, and came rushing in with the utmost fury. I began praying for them immediately ; not one opened his mouth, or lifted up a finger against us : and after half an hour, we all went away together, in great quietness and love. I went to South Biddick, a village of colliers,. seven miles south-east of Newcastle. The spot where I stood was just at the bottorn of a semicircular hill, on the rising sides.of which many hundreds stood ; but far more on the plain beneath. I cried to them, in the words of the prophet, "'O ye dry bones, hear the word of the Lord!" Deep attention sat on every face; so that here also I believed it would be well to preach weekly. I met a gentleman in the streets, cursing and swearing in so dreadful a manner, that I could not but stop him. He soon grew calmer; told me, he must treat me with a glass of wine; and that he would come and teal April, 1743. REV. J. WESLEY'S JOURNAL. 283 hear me, only he was afraid I should say something against fighting of cocks.

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

I rode over such rugged mountains as I never saw before, to Cardiff. But it was late before we came in, so I could not preach that night. Friday, 6. I preached at eleven in the new room, which the society had just built in the heart of the town; and our souls were sweetly comforted together. About two I preached at Lantrisant ; and at Fonmon Castle in the evening, to a loving and serious congregation. Sat. '7. I was desired to preach at Cowbridge. We came into the town about eleven; and many people seemed very desirous to hear for themselves, concerning the way which is every where spoken against; but it could not be: the sons of Belial gathered themselves together, headed by one or two wretches called gentlemen; and continued shouting, cursing, blaspheming, and throwing showers of stones, almost without intermission. So that after some time spent in prayer for them, I judged it best to dismiss the congregation. I preached in the castle yard at Cardiff, at five in the morning and seven in the evening ; in the afternoon at Wenvo, where the church was quite filled with those who came from many miles round : and God answered many of them in the joy of their hearts. It was a solemn and refreshing season. I returned to Buistol. Most of the week I spent in visiting the society in Kingswood ; whom I now found quite clear of those vain janglings which had, for a time, well nigh torn them in pieces. '7. My brother set out for Cornwall; where (according to the accounts we had frequently received) abundance of those who before neither feared God nor regarded man, began to inquire what they must do to be saved: but the same imprudence which had laid the foundation for all the disturbances in Staffordshire, had broke out here also, and turned many of our friends into bitter and implacable enemies. Violent persecution was the natural consequence of this ; but the power of God triumphed over all. May 22. (Being Whit Sunday.) I preached both at Kingswood and Bristol, on those solemn words, "Jesus stood and cried, If any Journal I,. 19 Ve ae oe 256 REV. J. WESLEY § JOURNAL. June, 1743.

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.

Sat. August 6. A convenient chapel was offered me at Snowsfields, on the other side the water. It was built on purpose, it seems, by a poor Arian misbeliever, for the defence and propagation of ner bad faith. But the wisdom of God brought that device to nought; and ordered, by his overruling providence, that it should be employed, not for ' crucifying the Son of God afresh," but for calling all to believe on his name. Upon mention made of my design to preach here, a zealous woman warmly replied, "« What! at Snowsfields! Will Mr. W. preach at Snowsfields? Surely he will not do it! Why, there is not such another place in all the tewn. 'The people there are not men, but devils." However, I resolved to try if God was not stronger than them: so this evening I preached there on that scripture, " Jesus said, They that be whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance." Mr. G. assisted me at the chapel; one who had then a deep sense of the goodness of God, in lifting him up from the gates of death, and delivering him out of all his troubles.

much against the novel sect, the upstart Methodists; (as he termed them ;) which indeed he was accustomed to do, more or less, in almost all his sermons. 'These are the men,' said he, 'whom St. Paul foretold, who have the form, the outward show of holiness, but not the power; for they are ravening wolves, full of hypocrisy within.' He then alleged many grievous things against them; but without all colour of truth; and warned his flock to turn away from them, and not to bid them God speed, lest they should be partakers of their evil deeds. " Shortly after he was to preach at St. Nicholas church. He had named the above-mentioned text twice, when he was suddenly seized with a rattling in his throat, attended with a hideous groaning. He fell backward against the door of the pulpit, burst it open, and would have fallen down the stairs, but that some people caught him, and carried him away, as it seemed, dead, into the vestry. In two or three days he recovered his senses, and the Sunday following died!" In the evening, the word of God was indeed quick and powerful. Afterward I desired the men, as well as the women, to meet; but I could not speak to them. 'The spirit of prayer was so poured upon us all, that we could only speak to God. Having found, for some time, a strong desire to unite with Mr. Whitefield as far as possible, to cut off needless dispute, wrote down my sentiments, as plain as I could, in the following terms : "There are three points in debate: 1. Unconditional Election. 2. Irresistible Grace. 3. Final Perseverance. With regard to the first, Unconditional Election, I believe, That God, before the foundation of the world, did unconditionally elect certain persons to do certain works, as Paul to preach the Gospel: that he has unconditionally elected some nations to receive peculiar privileges, the Jewish nation in particular: that he has unconditionally elected seme nations to hear the Gospel, as England and Scotland now, and many others in past ages: that he has unconditionally elected some persons to many peculiar advantages, both with regard to temporal and spiritual things: and I do not deny, (though I cannot prove jt is so,) that he has unconditionally elected some persons to eternal glory.

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

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.

To try if he can pull the churches down. In the evening I explained " the promise of the Father." After preaching, many began to be turbulent; but John Nelson went into the midst of them, spoke a little to the loudest, who answered not again, but went quietly away. Thur. September 1. We had a day of peace. I preached at Morva, about eight miles west cf St. Ives, on the North sea. My text was, " The land of Zabulon, and the land of Nephthalim, by the way of the sea ; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up." I observed an earnest, stupid attention, in the hearers, many of whom appeared to have good desires; but I did not find one who was convinced of sin, much less who knew the pardoning love of God. I rode to the Three-cornered-Down, (so called,) nine or ten miles east of St. Ives, where we found two or three hundred tinners, who had been some time waiting for us. They all appeared quite pleased and unconcerned ; and many of them ran after us to Gwennap, '(two miles east,) where their number was quickly increased to four or five hundred. I had much comfort here, in applying these words, " He ' hath anointed me to preach the Gospel to the poor." One who lived near, invited us to lodge at his house, and conducted us back to the green in the morning. We came thither just as the day dawned. I strongly applied those gracious words, " I will heal their backslidings, I will love them freely," to five or six hundred serious people. At Trezuthan Downs, five miles nearer St. Ives, we found seven or eight hundred people, to whom I cried aloud, " Cast away all your transgressions ; for why will ye die, O house of Israel?" After dinner I preached again to about a thousand people, on him whom " God hath exalted to be a Prince and a Saviour." It was here first I observed a little impression made on two or three of the hearers; the rest, as usual, showing huge approbation, and absolute unconcern.

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

Sai. 10. There were prayers at St. Just in the afternoon, which did not end till four. I then preached at the Cross, to, I believe, a thousand people, who all behaved in a quiet and serious manner. At six I preached at Sennan, near the Land's End; and appointed the little congregation (consisting chiefly of old, grey-headed men) to meet me again at five in the morning. But on Sunday, 11, great part of them were got together between three and four o'clock: so between four and five we began praising God; and I largely explained and applied, " I will heal their backslidings ; I will love them freely." We went afterward down, as far as we could go safely, toward the point of the rocks at the Land's End. It was an awful sight! But how will these melt away, when God ariseth to judgment! The sea between does indeed "boil like a pot." "One would think the deep to be hoary." But "though they swell, yet can they not prevail. He hath set their bounds, which they cannot pass." Between eight and nine I preached at St. Just, on the green plain near the town, to the largest congregation (I was informed) that ever had been seen in these parts. I cried out, with all the authority of love, "' Why will ye die, O house of Israel?" The people trembled and were still. I had not known such an hour before, in Cornwall. Soon after one, we had such another congregation, on the north side of Morva church. The Spirit of the Great King was in the midst. And I was filled both with matter and words, even more abundantly than at St. Just. ' My strength will I ascribe unto thee." At Zennor I preached about five, and then hastened to St. Ives, where we concluded the day in praising God with joyful lips.

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

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 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

and attentive. I had a great desire to speak plain to a young man, who went with us over the New Passage. To that end I rode with him three miles out of my way ; but I could fix nothing upon him. Just as we parted, walking over Caerleon bridge, he stumbled, and was like to fall. I caught him, and began to speak of God's care over us. Immediately the tears stood in his eyes, and he appeared to feel every word wh'ch was said: so I spoke, and spared not. The same I did to a poor man, who led my horse over the bridge ; to our landlord and his wife ; and to one who occasionally came in: and they all expressed a surprising thankfulness. About seven in the evening, we reached Kirk Howell, four miles beyond Abergavenny. Tuesday, 2'7. We came to Mr. Gwynne's, at Garth. It brought fresh to my mind our first visit to Mr. Jones, at Fonmon. How soon may the master of this great house too be called away into an everlasting habitation! Having so little time to stay, I had none to lose. So the same afternoon, about four o'clock, I read prayers, and preached, to a small congregation, on the " faith" which is "counted to us for righteousness." Very early in the morning, I was obliged to set out in order to reach Cardiff before it was dark. I found a large congregation waiting there, to whom I explained Zech. ix, 11: '"' By the blood of thy covenant I have sent forth thy prisoners out ot the pit wherein is no water." I preached at the Castle of Fonmon, to a loving, simple people. Friday, 30. It being a fair, still evening, I preached in the castle yard at Cardiff; and the whole congregation, rich and poor, behaved as in the presence of God. Saturday, October 1. I preached at Carphilly in the morning, Lantrisant at noon, and Cardiff at night. Fearing my strength would not suffice for preaching more than four times in the day, I only spent half an hour in prayer with the society, in the morning. At seven, and in the evening, I preached in the castle ;-at eleven, in Wenvo church; and in the afternoon in Port Kerry church, on, " Repent ye, and believe the Gospel."

By how gentle degrees does God prepare us for his will! Two years ago a piece of brick grazed my shoulders. It was a year after that the stone struck me between the eyes. Last month I received one blow, and this evening two ; one before we came into the town, and one after we were gone out; but both were as nothing: for though one man struck me on the breast with all his might, and the other on the mouth with such a force that the blood gushed out immediately, I felt no more pain from either of the blows, than if they had touched me witha straw. It ought not to be forgotten, that when the rest of the society made all haste to escape for their lives, four only would not stir, William Sitch, Edward Slater, John Griffiths, and Joan Parks; these kept with me, resolving to live or die together ; and none of them received one blow, but William Sitch, who held me by the arm, from one end of the town to the other. He was then dragged away and knocked down; but he soon rose and got to me again. I afterwurd asked him, what he expected when the mob came upon us. He said, " To die for Him who had died for us:" and he felt no hurry or fear; but calmly waited til God should require his soul of him. I asked J. Parks, if she was not afraid, when they tore her from me. She said, " No; no more than I am now. I could trust God for you, as well as for myself. From the beginning I had a full persuasion that God would deliver you. I knew not how; but I left that to him, and was as sure asif it were already done." I asked, if the report was true, that she had fought for me. She said, " No; I knew God would fight for his children." And shall these souls perish at the last? WhenT i yee Uct. 1743. REV. J. WESLEY'S JOURNAL. 299

In the evening, the house at Grimsby not being able to contain one fourth of the congregation, I stood in the street, and exhorted every prodigal to "arise and go to" his " Father." One or two endeavoured to interrupt ; but they were soon stilled by their own companions. The next day, Tuesday, 25. one in the town promised us the use of a large room ; but he was prevailed upon to retract his promise before the hour of preaching came. I then designed going to the Cross, but the rain prevented ; so that we were a little at a loss, till we were offered a very convenient place, by a " woman which was a sinner." I there declared "' Him" (about one o'clock) whom " God hath exalted, to give repentance and remission of sins." And God so confirmed the word of his grace, that I marvelled any one could withstand him. However, the prodigal held out till the evening, when I enlarged upon her sins and faith, who "' washed our Lord's feet with tears, and wiped them with the hairs of her head." She was then utterly broken in pieces, (as, indeed, was well nigh the whole congregation,) and came after me to my lodging, crying out, "O sir! 'What must I do to be saved?'" Being now informed of her case, I said, ' Escape for your life. Return instantly to your husband." She said, "' But how can it be? Which way can I go? He is above a hundred miles off. I have just received a letter from him; and he is at Newcastle-upon-Tyne." I told her, "I am going for Newcastle in the morning : you may go with me. William Blow shall take you behind him." And so he did. Glory be to the Friend of sinners! He hath plucked one more brand out of the fire. Thou poor sinner, thou hast "received a prophet in the name of a prophet :" and thou art found of Him that sent him.

" 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"

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

Mr. Viney came to me from Yorkshire, and told me : " About a year ago, being then Vor-steher (a kind of president) in the Church of the Brethren, I proposed some scruples I had concerning our discipline, with the reasons on which they were grounded, to Mr. Span- _ genberg ; and begged, that till these were removed, I might have liberty to remain, not a governor, but a private member of the Church. " With this, Mr. Spangenberg would not comply. So at his instance I continued in my office, and the thing slept till May, 1743, when in a meeting of the labourers (so they term their church officers) I was ordered to withdraw, and the following questions were proposed: 1. Whether Richard Viney were not of Satan, and an enemy to the Church. And, 2, Whether his objections to the discipline of the brethren did not spring from anger, and self, and pride. After a debate of four hours I was called in, and asked if I was convinced those objections were wrong. I said I was not, and desired they would cast lots; which, after a little debate, they did. The lot came, 'The objections are just.' So for a time the thing slept again. " But in November following, they considered the point again; the result was, that they sent one to tell me I was of Satan ; had raised objections against the brethren from anger, and self, and pride; and therefore I was cut off from the Church, and delivered over to Satan. I was greatly surprised, but not disturbed: God gave me perfect peace. After much March, 1744. REV. J. WESLEY'S JOURNAL. 309 prayer I wrote to you, to know whereI might meet you. I know it was the will of God I should come, and that I should give myself up to your direction ; and therefore I have spoke without any disguise or reserve." I told him, "If you go back you are welcome to go; if you stay with me, you are welcome to stay: only, whatever you do, do it with a clear conscience ; and I shall be satisfied either way." After a few days he went back to Yorkshire to talk with his wife. The brethren saw him again, and I saw him no more.

"Upon these considerations we think it incumbent upon us, if we must stand as a distinct body from our brethren, to tender for ourselves our most dutiful regards to your sacred majesty; and to declare, in the presence of Him we serve, the King of kings, and Lord of lords, that we are a part (however mean) of that Protestant Church, established in these kingdoms: that we unite together for this, and no other end, to promote, so far as we may be capable, justice, mercy, and truth; the glory of God, and peace and good will among men: that we detest and abhor the fun damental doctrines of the Church of Rome, and are steadily aitached to your majesty's royal person and illustrious house. eta 310 ; REV. J. WESLEY'S JOURNAL. _ March, 1744. "We cannot, indeed, say or do either more or less than we apprehend consistent with the written word of God; but we are ready to obey your majesty to the uttermost, in all things which we conceive to be agreeable thereto. And we earnestly exhort all with whom we converse, as they fear God, to honour the king. We, of the clergy in particular, put all men in mind to revere the higher powers as of God; and continually declare, 'Ye must needs be subject, not only for wrath, but also for con _ science' sake.' "Silver and gold (most of us must own) we have none: but such as we have we humbly beg your majesty to accept; together with our hearts and prayers. May He who hath bought us with his blood, the Prince of all the kings of the earth, fight against all the enemies of your majesty, with the two-edged sword that cometh out of his mouth! And when he calleth your majesty from this throne, full of years and victories, may it be with that voice, 'Come, receive the kingdom prepared for thee, from the beginning of the world !' " These are the continual prayers of your majesty's dutiful and loyal subjects, Joun Westey," c. But upon further consideration it was judged best to lay it aside.

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

I took a view of the ruins of the' house which the mob had pulled down a little before, for joy that Admiral Matthews had beat the Spaniards. Such is the Cornish method of thanksgiving. I suppose, if Admiral Lestock had fought too, they would have knocked all the Methodists on the head. Both this morning and evening the congregation was as large as the house could well contain. In the society, God did indeed sit upon his people as a refiner's fire. He darted into all (I believe hardly one excepted) the melting flame of love; so that their heads were as water, and their eyes as fountains of tears. I spoke with the members of the society severally, and observed, with great satisfaction, that persecution had driven only three or four away, and exceedingly strengthened the rest. The persecution here was owing, in great measure, to the indefatigable labours of Mr. Hoblin and Mr. Simmons; gentlemen worthy to be " had in everlasting remembrance," for their unwearied endeavours to destroy heresy. Fortunati ambo! Siquid mea pagina possit, Nulla dies unquam memori vos eximet evo. Happy pair! (Long as my writings shall your fame remain.)

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

After comforting the little flock at Naren I rode the shortest way to Birstal. Here I found our brethren partly mourning, and partly rejoicing, on account of John Nelson. On Friday, the 4th instant, (they informed me,) the constables took him, just as be had e1ded his sermon at Adwalton; and the next day carried him before the commissioners at Halifax; the most active of whom was Mr. Coleby, vicar of Birstal. Many were ready to testify, that he was in no respect such a person as the act of parliament specified. But they were not heard. He was a preacher: that was enough. So he was sent for a soldier at once. At seven I preached on the Hill ; no man interrupting me. Afterward I inquired into the state of the society ; and found great cause to bless God, whose grace, even in these trying times, was sufficient for them. I talked at large with Mr. Viney. He said, his first perplexity arose, from reading and reflecting upon some writings, which the Count published in Pennsylvania; and that the more deeply he considered the whole affair, the more thoroughly he was convinced, 1. That the Count was at least as much the head of theirs, as the Pope of the Roman Church. 2. That he had cruelly and unjustly broke up the congregation at Pilger-ruh, in Holstein, because (in obedience to the king of Denmark, their lawful prince) they had disclaimed his superiority over them. 3. That the labourers among the brethren, were absolutely arbitrary in their government of the people; and, lastly, That they grossly abused the lot, in support of their arbitrary power.

I preached at five, on Matt. x; about noon, at Little Horton, near Bradford ; about three in the afternoon at Stickerlane, and at Birstal in the evening. I rode to Leeds, and preached in great peace. I went on to Mr. Clayton's, at Wensley; and on Sunday, 20, preached in Redmire church on part of John iii, the Gospel for the day. In the afternoon I preached at Bolton chapel, on, ' We know that we are of God." I was much pleased at the serious behaviour of the congregation, both in the morning and afternoon; especially at Redmire, where, from a village of about thirty houses, we had more than fifty communicants. I rode to Newcastle, and passed a quiet week. I began visiting the classes in the town; and on Sunday, June 3, those in the country, which I had never found so much in earnest betore. I trust, 'here is not only not a disorderly walker, but hardly a trifler left among them. I preached at night on John xvii, 3. The house could no contain the congregation; and most of them stayed either within o1 without, till the end of the midnight hymn. I preached at Biddick, about eight; at Tanfield, as soor as morning prayer was over; at Spen about three, and in Newcastle at six. I concluded the day, in praising God with the society. I left Newcastle, and in the afternoon met John Nelson, All the particulars of this memorable transaction are set down in, " The Case of John Nelson, written by 1imself." July, 1'744. REV. J. WESLEY'S JOURNAL. 317

at Durham, with Thomas Beard; another quiet and peaceable man, who had lately been torn from his trade, and wife and children, and sent away as a soldier; that is, banished from all that was near and dear to him, and constrained to dwell among lions, for no other crime, either committed or pretended, than that of calling sinners to repentance. But his soul was in nothing terrified by his adversaries. Yet the body, after a while, sunk under its burden. He was then lodged in the hospital, at Newcastle, where he still praised God continually. His fever increasing, he was let blood. His arm festered, mortified and was cut off: two or three days after which, God signed his discharge, and called him up to his eternal home. Servant of God, well done! Well hast thou fought The better fight; who single hast maintain'd, Against revolted multitudes, the cause Of God; in word, mightier than they in arms. In the evening I came to Knaresborough. About nine o'clock I was informed, that the house in which we were, was beset on every side, with men, women, and children. I desired those within to set open the doors, and let all come in that would. When the house was full, came down. The noise presently ceased, and I proclaimed, Christ our '¢ wisdom, righteousness, sanctification, and redemption." Only one drunken man gave a little interruption ; but his companions soon thrust him out of doors. So let all Satan's devices fall on his own head! I trust, this mob did not come together in vain. I rode to Leeds, and thence to Birstal. Tuesday, 14. 1 accompanied John Bennet into Lancashire. I preached to a small congregation at eleven; in the afternoon at Woodley in Cheshire ; and in the evening at Chinley End, in Derbyshire, on, " Repent ye, and believe the Gospel."

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

Ii committed to the dust the remains of Elizabeth Marsh, a young woman who had received a sense of the pardoning love of God about four years before her death, and had never left her first love. She had scarce known health or ease from that hour; but she never murmured or repined at any thing. I saw her many times after she was confined to her bed, and found her always quiet and calm, always cheerful, praising God in the fires, though longing to depart and to be with Christ. I could not learn that her mind was ever clouded, no, not a moment, from the beginning of her illness. But a few days before she died, she told me, " I am concerned, I spoke a hasty word to-day. One told me ' You shall recover within ten days ;' and I said, 'I don't want to recover.'" A little before her speech failed, she beckoned one to her, and said, Go and tell Molly Brown from me, she must come back to Mr. Wesley. I have not breath to speak to her myself, but do you tell her, she must come back." She had lost her voice when I prayed with her the last time, and commended her soul to God. But Her eye dropp'd sense, distinct and clear As any Muse's tongue could speak. It said, To me "to die is gain." I walk through the valley of the shadow of death," and " fear no evil." I could only speak a few words at her grave ; but when I returned to the Foundery, God made his word as a flame of fire. I spoke from that passage in the Revelation, " And one of the elders said unto me, 520 REV. J. WESLEY'S JOURNAL. Sept. 1744, What are these who are arrayed in white robes; and whence came they? And I said, Sir, thou knowest. And he said unto me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."

A young man, servant to Mrs. Clark, of Newington, went home deeply affected. The next day he was taken ill, and every day grew worse ; so that when I came to the house on Monday the 10th, (though I knew nothing of him, or of his illness before,) he was just gasping for breath. It was a melancholy sight: both his words and his eyes "witnessed huge affliction and dismay." Death stared him in the face, and he knew not God. He could but just say, "« For God's sake pray for me." - John Nelson coming in, we asked life for our brother, in full confidence of the promise. All this day, as his illness so his terrors increased. But the next day, God gave him life from the dead. He told me, " Now I am not afraid to die; for I know God loves me. I did not use to love you or your people ; but now I love you as my own soul. I love you all: I know you are the people of God; and I am just going to him." He continued praising God as long as he could speak; and when he could not, his eyes were fixed upward. Between one and two on Wednesday morning he cried out, "I have lost my God! Where is he? I cannot see him." But he soon recovered himself and said, " Now I have found him; and IJ shall lose him no more." About seven I prayed with him, and praised God on his behalf; and not long after he fell asleep.

I performed the last office (according to his desire) over his body, which was interred in the presence of a vast multitude of people, at a small distance from that of Elizabeth Marsh. I buried near the same place, one who had soon finished her course, going to God in the full assurance of faith, when she was little more than four years old. In her last sickness, (having been deeply serious in her behaviour for several months before,) she spent all the intervals of her convulsions in speaking of, or to, God. And when she perceived her strength to be near exhausted, she desired all the family to come near, © and prayed for them all, one by one ; then for her ministers, for the Church, and for all the world. A short time after, recovering from a fit, she lifted up her eyes, said, " Thy kingdom come," and died. All this summer, our brethren in the west had as hot service as those in the north of England; the war against the Methodists, so called, being every where carried. on with far more vigour than that against the Spaniards. I had accounts of this from all parts; one of which was as follows : - " Rev. Sirn, The word of God has free course here; it runs and is glorificd: but the devil rages horribly. Even at St. Ives, we cannot shut the doors of John Nance's house, to meet the society, but the mob immediately threaten to break them open. 'They now triumph over us more and more, saying, it is plain, nothing can be done against them. And in other places it is worse. I was going to Crowan on Tuesday was se'nnight. On the road two of our brothers met me. When we came within a mile of the house, we saw a great mob at some distance; but they were going another way. We then left our horses at the house of a friend, and went forward on foot. Within a quarter of a mile of the place where I was to Oct. 1744. REV. J. WESLEY'S JOURNAL. Abas

I pray, for what pay could we procure men to do this service ? to be always ready to go to prison, or to death?' Henry Millard did not long continue therein. After he had for some time fought a good fight, he took the small pox, and in a few days joyfully resigned his spirit to God. The justices who met at the next quarter sessions at Bodmin, knowing a little more of the laws of God and man, declared Mr. Westell's commitment to be contrary to all law, and set him at liberty without delay. Tues. October 30. I was desired to call on a young gentlewoman dangerously ill. But I soon found she needed no Physician for her soul, being full of righteousness and good works. However, I spoke to her with all plainness; and she awoke as one out of sleep. She drank in every word, and soon perceived the want of a better righteousness than her own. But her companion sent her father word, and she was immediately removed, so that I saw her no more. Sun. November 4. Poor Richard Jeffs, who, in spite of his former conviction, was now determined to renounce us, and join the Quakers, ventured, however, once more, to the Lord's table. He had no sooner received, than he dropped down, and cried with a loud voice, "I have sinned; I have sinned against God." At that instant many were pierced to the heart. I could hardly speak for some time. Several mourners were filled with strong consolation ; and all said, "' Surely God is in this place!" About this time I received a letter, dated from the camp at Lisle. Part of it ran as follows : " May 1. We marched to the camp, near Brussels. There a few of us joined into a society, being sensible, where two or three are gathered together in his name, there is our Lord in the midst of them. Our place of meeting was a small wood near the camp. We remained in this camp 4 sii 322 REV. J. WESLEY'S JOURNAL. Nov. 1744.

eight days, and then removed to a place called Ask. Hear I began to speak openly, at a small distance from the camp, just in the middle of the English army: and here it pleased God to give me some evidences that my labour was not in vain. We sung a hymn, which drew about two hundred soldiers together, and they all behaved decently. After I had prayed, I begun to exhort them; and though it rained very hard, yet very few went away. Many acknowledged the truth, in particular a young man, John Greenwood, by name, wko has kept with me ever since, and whom God has lately been pleased to give me for a fellow labourer. Our society is now increased to upward of two hundred ; and the hearers are frequently more than a thousand, although many say Iam mad; and others have endeavoured to incense the field marshal against us. I have been sent for, and examined several times; but, blessed be God, he has always delivered me. "Many of the officers have come to hear for themselves, often nine or ten at a time. I endeavoured to lose no opportunity. During our abode in the camp at Ask, I have preached thirty-five times in seven days. One of those times a soldier, who was present, called aloud to his comrades to come away, and not hear that fool any longer. But it pleased God to send the word spoken to his heart; so that he roared out, in the bitterness of his soul, for a considerable time: and then He, who never fails those that seek him, turned his heaviness into joy. He is now never so _ happy as when he is proclaiming the loving kindness of God his Saviour. "T was a little shocked at my first entrance on this great work, because I was alone, having none to help me: but the Lord helped me, and soon raised up William Clements, and, in June, John Evans, belonging to the train, to my assistance. Since we have been in this camp we have built two small tabernacles, in which we meet at eight in the morning, at three in the afternoon, and seven at night; and commonly two whole nights in each week.

Sun. December 2. I was with two persons who believe they are saved from all sin. Be it so, or not, why should we not rejoice in the work of God, so far as it is unquestionably wrought in them? For instance, I ask John C., " Do you pray always? Do you rejoice in God every moment? Do you in every thing give thanks? In loss? In pain? In sickness, weariness, disappointments? Do you desire nothing? Do you fear nothing? Do you feel the love of God continually in your heart? Have you a witness in whatever you speak or do, that it is pleasing to God?" Ifhe can solemnly and deliberately answer in the affirmative, why do I not rejoice and praise God on his behalf? Perhaps, because I have an exceeding complex idea of sanctification, or a sanctified man. And so, for fear he should not have attained all I include in that idea, I cannot rejoice in what he has attained. After having often declared the same thing before many witnesses, this dav Mr. Williams wrote a solemn retractation of the gross slanders he had been propagating for several months concerning my brother and me. This he concluded in these words : ; " Though I doubt not but you can forgive me, yet I can hardly forgive myself; I have been so ungrateful and disobedient to the tenderest cf friends, who, through the power of God, were my succour in all my temptations. intreat your prayers in my behalf, that God may restore, strengthen, stablish and settle me in the grace to which I have been called: that God may bless you, and your dear brother, and that we may be all united again in one fellowship, is the prayer of him who, for the future, hopes to be, " Your obedient son and servant, for Christ's sake, " 'THomas WILLIAMS." I answered another letter had received from Flanders ; n extract of which is here subjoined : " GuEnT, JVov. 12, O. S., 1744.

"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."

He continued both to preach and to live the Gospel, till the battle of Fontenoy. One of his companions saw him there, laid across a can non, both his legs having been taken off by a chain shot, praising God, and exhorting all that were round about him; which he did till his spirit returned to God. '77. In the evening I rode to Brentford. Many poor wretches endeavoured to make a disturbance, just as I began to preach, and employed one of their number, one utterly void of shame, to lead the way : but he acted his part with so uncommon a degree both of impudence and dulness, that when I turned about, and asked to whom he belonged, his companions were ashamed to own him: so some went away, and the rest stood still; and we had a quiet and comfortable hour. I was unusually lifeless and heavy, till the love-feast in the evening ; when, just as I was constraining myself to speak, I was stopped, whether I would or no; for the blood gushed out of both my nostrils, so that I could not add another word: but in a few minutes it. stayed, and all our hearts and mouths were opened to praise God. Yet the next day I was again as a dead man; but in the evening, while I was reading prayers at Snowsfields, I found such light and strength as I never remember to have had before. I saw every thought, as well as action or word, just as it was rising in my heart; and whether it was right before God, or tainted with pride or selfishness. I never knew before (I mean not as at this time) what it was "to be still before God.' "ues. 25. I waked, by the grace of God. in the same spirit; and SES ar 4 Son ae A ks ia Mec. 1744. -REV. J. WESLEY'S JOURNAL. 825 about eight, being with two or three that believed in Jesus, I felt such an awe and tender sense of the presence of God, as greatly confirmed me therein: so that God was before me all the day long. I sought and found him in every place; and could truly say, when I lay down at night, ' Now I have lived a day."

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.

Mon. February 4. I had the pleasure of receiving from Dr. Hartley, a particular account of Dr. Cheyne's last hours. During his last illness, he felt a gentle and gradual decay, so that he apprehended what the event would be. But it did not appear to give him any concern. He seemed quite loose from all below, till, without any struggle, either of body or mind, he calmly gave up his soul to God. We set out early, and the next day, at noon, met the little society at Windsor. We called at Brentford likewise; and, after a short stop, rode on, and reached London in the evening. I laboured much with one of our brethren, whose eyes the Antinomians had just opened, and for the present he seemed to be convinced. But I doubt that conviction will not continue ; it being not so easy to remove any one from that Gospel which flesh and blood hath revealed unto them. My exhorting the congregation here, not to consult with flesh and blood, but to attend the morning preaching, occasioned my receiving the following letter : " Dear Srr, For some time past I have been very negligent of coming in a morning, though I have been often severely reproved in my own mind for omitting that, which I knew was my duty both to God and my brethren. And from time to time, when you have exhorted us to partake of so useful a privilege, I have always been condemned. " A few days ago I set myself to consider, whence this slackness must proceed. And JI soon saw, the root of it was, an evil heart of unbelief, departing from the living God, and, therefore, from his service. The pernicious branches of this I found to be ignoraxce and sloth. It was ignorance of myself that caused me to cry, 'Peeve, peace;' and to say within myself, 'I know enough, and am satisfie, And while I was in 328 REV. J. WESLEY'S JOURNAL. Feb. 1745

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

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

February 27. (Being Ash Wednesday.) After the public prayers, the little church in our house met together. _Misunderstandings were cleared up, and we all agreed to set out anew, hand in hand, and, by 'the grace of God, to forward one another in running the race which is set before us. Sun. March 3. As I was walking up Pilgrim-street, aearing a man call after me, I stood still. He came up and used much abusive language, intermixed with many oaths and curses. Several people came cut to see what was the matter; on which he pushed me twice or thrice, and went away. Upon inquiry, I found this man had signalized himself of a long season, by abusing and throwing stones at any of our family who went that way: Tcherefore I would not lose the opportunity, but on Monday 4, sent him the following note : " Rosert Youne, I expect to see you, between this and Friday, and to hear from you, that you are sensible of your fault; otherwise, in pity to your soul, I shall be obliged to inform the magistrates of your assaulting me yesturday in thestreet. Iam, your real friend, Joun WeEsLEY." Wthin two or three hours, Robert Young came, and promised a quite different behaviour. So did this gentle reproof, if not save a soul from death, yet prevent a multitude of sins. We had a useful sermon at All Saints in the morning, and another at our own church in the afternoon. 1 was much refreshed by both, and united in love both to the two preachers, and to the clergy in general. 'The next day I wrote to a friend as follows : Newcastle-upon-Tyne, March 11, 1745 '"' have been drawing up this morning a short state of the case between the clergy and us; I leave you to make any such use of it, as -'ou believe will be to the glory of God. : Dh ae 300 REV. J. WESLEY'S JOURNAL. March, 1745. "1, About seven years since, we began preaching inward, present sa!- vation, as attainable by faith alone. 2. For preaching this doctrine, we were forbidden to preach in the churches. 3. We then preached in private houses, as occasion offered: and when the houses could not contain the people, in the open air. 4. For this, many of the clergy preached or »°

and swearing much. Before we went away, I stepped to them, and asked, " Do you think yourselves that this kind of talking is right ?" One of them warmly replied, "Sir, we have said nothing which we have need to be ashamed of." I said, "Have you not need to be ashamed of disobliging your best friend? And is not God the best friend you have?" They stared first at me, and then at one another ; but no man answered a word. In the evening I preached at the inn, in Northallerton, where Mr Adams and some of his neighbours met me. On his saying, he wished I could have time to preach in his house, at Osmotherly, I told him, I would have time, if he desired it; and ordered our horses to be brought out immediately. We came thither between nine and ten. It was about an hour before the people were gathered together. It was after twelve before I lay down; yet (through the blessing of God) I felt no weariness at all.

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

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

"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!

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

I preached in Gwennap at five, and about eight at Stithians, to a large and quiet congregation. Thence we went to Wendron church. At two I preached a mile and a half from the church, under a large shady tree, on part of the epistle for the day, ' Marvel not, if the world hate you." At five I began at Crowan, the head quarters of the people that delight in war. While I was expounding part of the second Morning lesson, Captain R ds came with a party of men, ready for battle. But their master riding away in two or three minutes, their countenances quickly fell. One and another stole off his hat, till they were all uncovered ; nor did they either move or speak, till I had finished my discourse. We rode hence to St. Ives; where, Monday, 24, I preached at five on, "Watch and pray that ye enter not into temptation." As we returned from church at noon, a famous man of the town attacked us, for the entertainment of his masters. I turned back and spoke to him, and he was ashamed. In the afternoon, as I was walking over the market place, he just put out his head ; but after one scream, ran back into the house with great precipitation. We expected a visit in the evening from some of the devil's drunken champions, who swarm here on a holy-day, so called ; but none appeared: so, after a comfortable hour, we praised God, and parted in peace.

B.'s door. There I received some blows, lost part of my clothes, and was covered over with dirt: here, although the hands o1 perhaps some hundreds of people were lifted up to strike or throw, yet they were one and all stopped in the mid-way; so that not a man touched me with one of his fingers ; neither was any thing thrown from first to last ; so that I had not even a speck of dirt on my clothes. Who can deny that God heareth the prayer, or that he hath all power in heaven and earth ? I took boat at about half an hour past five. Many of the mob waited at the end of the town, who, seeing me escaped out of their hands, : could only revenge themselves with their tongues. But a few of the fiercest ran along the shore, to receive me at my landing. I walked up the steep narrow passage from the sea, at the top of which the foremost man stood. I looked him in the face, and said, "I wish you a good night." He spake not, nor moved hand or foot till I was on horseback. Then he said, "I wish you was in hell," and turned back to his companions. As soon as I came within sight of Tolcarn, (in Wendron parish,) where I was to preach in the evening, I was met by many, running as it were for their lives, and begging me to go no further. I asked, "Why not?" They said, " The churchwardens and constables, and all the heads of the parish, are waiting for you at the top of the hill, and are resolved to have you : they have a special warrant from the justices met at Helstone, who will stay there till you are brought." I rode directly up the hill, and observing four or five horsemen, well dressed, went straight to them, and said, " Gentlemen, has any of you any thing a July, 1745. REV. J. WESLEY'S JOURNAL. 343

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

afternoon. In the evening I preached again at Cardiff, in the Castle yard, on, 'Great is the mystery of godliness." I never saw such a congregation in Wales before: and all behaved as men fearing God. I preached at half an hour after four, and then set out with Mr. Hodges, rector of Wenvo, for Garth. Mr. Philips guided us, till he thought all the difficulty was over. But it proved otherwise ; for almost as soon as he left us, the night coming on, we got out of the road, and might very probably have wandered till day light, had not a gentleman met us, and rode out of his way to show us to Mr. Gwynne's house. I preached about noon at Maesmennys, to a larger congregation than the church could contain. About three I preached at Builth. Five clergymen of us were present, two justices of peace, and well nigh all the grown people in the town. I had not known so solemn a season before, since we came into Wales. I preached at Builth again, and afterward at Maesmennys. Thence Mr. Philips rode with us to Landdu church, where I preached at six, to a small serious congregation. And the next evening, Thursday, 25, I came back safe, blessed be God, to Bristol. I found both my soul and body much refreshed in this peaceful place. Thursday, August 1, and the following days, we had our second conference, with as many of our brethren that labour in the word as could be present. During my stay here, I took the' opportunity of visiting the little societies round Bristol, in Wiltshire and Somersetshire. I was desired to read over my old friend Anthony Purver's Essay toward a New Translation of the Bible. But how was I disappointed! I found the text flat and dead; much altered indeed, but commonly for the worse; and the notes merely critical, dull, and dry, without any unction, or spirit, or life. I had now leisure to look over the letters I had received this summer; some extracts of which are here subjoined : " London, May 25, 1745.

" Dear Sir, I sat up with Isaac Kilby three nights, and being greatly comforted by many of his expressions, I believed it would not be losing time to set a few of them down. On Wednesday, June 18, when I came into the house, he was supposed to be near his end. His body was in great pain, and.just gasping for breath: but his mind was in perfect peace. He had little strength to speak; but when he did, (which was now and then on a sudden, as if immediately supported for that purpose,) his words were strangely powerful, just as if they came from one who was now before the throne of glory. When he had just drank something, I said, ' All may drink of the water of life freely.' He lifted up his hands in great love, and said, ' Yea, all, all; all the world.' " After long silence, he suddenly asked me, how I felt myself: I replied, 'I find great consolation from the Lord.' He said, ' How strange it is, that such a rebel as Ishould bring glory to God When dozing, his mind would rove; but even then his discourse consisted chiefly of strong exhortations to some of his acquaintance, to repent, and persevere in the ways of God. On Friday I called, and found him in the same spirit, full of pain, yet full of joy unspeakable. I could not forbear sitting up with him again. All his words were full of divine wisdom, expressing a deep sense of the presence and mercy of God, and of his own unworthiness. Mention being made concerning his burial, (in the beginning of his sickness, he had desired, that Mr. Wesley might bury him, and preach a sermon from that text, 'Remember thy Creator in the days of thy youth,' he said, ' Now I do not think of such things; bury me as you will; yet I should be glad to have a sermon preached: but just as Mr. Wesley pleases.' He said to me, 'O go on, and you will rejoice as I do, in the like condition." He prayed, that he might die before the morning; but added, ' Not as I will, but as thou wilt.' Thus he contirved till WednesAvg. 1745. 'REV. J. WESLEY'S JOURNAL. 347

day, June 25, when I sat up with him again. Being now much weaker, he roved more than éver. Yet when I asked, 'Isaac, how do you find your soul?? He answered, 'I rejoice in God my Saviour. I am as clay in the hands of the potter.' And about half an hour after twelve, he went to sing praise to God and the Lamb for ever." Some circumstances related in the following letter, which some may account odd accidents, I think are such instances of the providence of God, as ought to be had in remembrance : " June 28, 1745. Bristol. " Rev. Sir, On May 31, I went to Sykehouse, and exhorted the people at all opportunities. On Monday, June 3, about three o'clock in the inorning, W. Holmes came to me, and said, ' Brother Moss, I have been just awaked by a dream, that the constables and churchwardens came to press you for a soldier. I would have you get up and go to Norton.' I did so, and he walked with me about half a mile. At his return, the con stables and churchwardens were come. They asked him, ' Where is the preacher?' He said, 'I have just carried him away: but have you a warrant to press such men as these?' They answered, ' Yes, we have; and will press him, if we see him here again.' He replied, ' You shall see him again in that day, when the Lord shall judge the world in righteousness.' '" He came and told me, and advised me to go thence. So I went to Epworth on Tuesday. On Wednesday night I had spoke about a quarter of an hour, when the churehwardens and constables came. They bade me stop. I told them, 'I will, when I have delivered my message.' They cried, ' Bring him away! bring him away!' I thought, ' But they cannot, unless the Lord will.' The constable coming up to me, I looked him in the face, and he shrunk back and said, 'I cannot take him.' His companions swore, ' But we will fetch him soon.' As they were pressing on, many of the people got between, and kept so close together, that for near half an hour they could get no further. Glory be to God, my soul all the time was rather in heaven than on earth.

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

All is peaceable in this great city. How long it will remain so, is known only to him that knows all things. My soul seems preparing for a storm, and the Spirit of Truth is continually teaching me to divest myself of all things; that, being in readiness, that hour may not come upon me unawares. I have nothing outwardly, glory be to God, that keeps me confined to the earth; and I hope what is still in me contrary to the purity of him before whom I must shortly stand without a covering, will be taken away ' before I depart hence, to be no more seen.' "' I rode to Cirencester, and preached there in the evening ; Wednesday, 14, at Oxford; Thursday, 15, at Wycomb; and on Friday, 16, at London. I had much conversation with Mr. Simpson, an original enthusiast. That I might understand him the more throughly, I desired him, in the evening, to give an exhortation to the penitents. He did so, and spoke many good things, in a manner peculiar to himself. When he had done, I summed up what he had said, methodizing and explaining it. O what pity it is, this well-meaning man should ever speak without an interpreter ! I saw a poor man, once joined with us, who wanted nothing in this world, but the peace the world cannot give. A day or two before he had hanged himself, but was cut down before he was dead. He had been crying out ev r since, God had left him, because he had left the children of God. But he now began to have some glimmering of hope, that God wou d not hide his face for ever. Tues. September 3. Great was our joy in the. Lord at the public reading of the letters. Part of one was as follows : " Betly, near Namptwich, August 24, 1745. 'I rejoice that the Lord stirs you up more and more to labour .n his vineyard. I am persuaded it is not a small matter whether we speak or a a ae REV. J. WESLEY'S JOURNAL. _ y

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

I came to Leeds, preached at five, and at eight met the society ; after which the mob pelted us with dirt and stones great part of the way home. The congregation was much larger next evening ; and so was the mob at our return, and likewise in higher spirits, being ready to knock out all our brains for joy that the duke of Tuscany was emperor. What a melancholy consideration is this! that the bulk of the English nation will not suffer God to give them the blessings he would; because they would turn them into curses. He cannot, for instance, give them success against their enemies ; for they would tear their own countrymen in pieces: he cannot trust them with victory, lest they should thank him by murdering those that are quiet in the land. On Saturday and Sunday I preached at Armley, Birstal, and Leeds, and n Monday, 16, rode to Osmotherly. I saw the poor remains of the old chapel on the brow of the hill, as well as those of the Carthusian monastery, (called Mount Grace,) which lay at the foot of it. The walls of the church, of the cloister, and some of the cells, are tolerably entire ; and one may still discern the partitions between the little gardens, one of which belonged to every cell. Who knows but some of the poor, superstitious monks, who once served God here according to the light they had, may meet us, by and by, in that house of God, ' not made with hands, eternal in the heavens 2" ; About five we came to Newcastle, in an acceptable time We found the generality of the inhabitants in the utmost consternation ; news being just arrived, that, the morning before, at two o'clock, the Pretender had entered Edinburgh. A great concourse of people were with us in the evening, to whom I expounded the third chapter of Jonah; insisting particularly on that verse, '¢ Who can tell, if God will return, and repent, and turn away from his fierce anger, that we perish not ?" The mayor (Mr. Ridley) summoned all the householders of the town to meet him at the Town Hall; and desired as many of them as were willing, to set their hands to a paper, importing that they

vould, at the hazard of their goods and lives, defend the town against the common enemy. Fear and darkness were now on every side; Sept. 1745. REV. J. WESLEY'S JOURNAL. 351 but not on those who had seen the light of God's countenance. We rejoiced together in the evening with solemn joy, while God applied those words to many hearts, " Fear not ye ; for I know that ye seek Jesus which was crucified." The mayor ordered the townsmen to be under arms, and to mount guard in their turns, over and above the guard of soldiers, a few companies of whom had been drawn into the town on the first alarm. Now, also, Pilgrim-street gate was ordered to be walled up. Many began to be much concerned for us, because our house stood without the walls. Nay, but the Lord is a wall of fire unto all that trust in him. I had desired all our brethren to join with us this day, in seeking God by fasting and prayer. About one we met, and poured out our souls before him; and we believed he would send an answer of peace. The same day the action was, came the news of General Cope's defeat. Orders were now given for the doubling of the guard, and for walling up Pandon and Sally Port gates. In the after-_ noon I wrote the following letter : To the Worshipful, the Mayor of Newcastle. "Sir, My not waiting upon you at the 'Town Hall was not owing to any want of respect. I reverence you for your office' sake; and much more for your zeal in the execution of it. I would to God every magistrate in the land would copy after such an example! Much less was it owing to any disaffection to his majesty King George. But I knew not how far it might be either necessary or proper for me to appear on such an occasion. I have no fortune at Newcastle: I have only the bread I eat, and the use of a little room for a few weeks in the year.

All I can do for his majesty, whom I honour and love, I think not less than I did my own father, is this, I cry unto God, day by day, in public and in private, to put all his enemies to confusion: and I exhort all that hear me to do the same; and, in their several stations, to exert themselves as loyal subjects; who, so long as they fear God, cannot but honour the king. "Permit me, sir, to add a few words more, out of the fulness of my heart. Iam persuaded you fear God, and have a deep sense that his kingdom ruleth over.all. Unto whom, then, (I may ask you,) should we flee for succour, but unto Him whom, by our sins, we have justly displeased? O, sir, is it not possible to give any check to these overflowings of ungodliness? To the open, flagrant wickedness, the drunkenness and profaneness, which so abound, even in our streets? I just take leave to suggest this. May the God whom you serve direct you in this, and all things! This is the daily prayer of, sir, Your obedient servant, for Christ's sake, coy a WVices The walls were mounted with cannon, and all things prepared for sustaining an assault. Mean time our poor neighbours, on either hand, were busy in removing their goods. And most of the best houses in our street were left without either furniture or inhabitants. Those within the walls were almost equally busy in carrying away their money and goods ; and more and more of the gentry every hour rode southward as fast as they could. At eight I preached at Gateshead, in a broad part of the street, near the Popish chapel, on the wisdom of God in governing the world. How do all things tend to the furtherance of the Gospel! I never saw before so well behaved a congregation in 352 REV. Je WESLEY'S JOURNAL. Oct. 1745 . any church at Newcastle, as was that at St. Andrew's this morning The place appeared as indeed the house of God; and the sermon Mr Ellison preached was strong and weighty, which he could scarce conclude for tears.

It being supposed that the danger was over for the present, I preached at four in Gateshead, (at John Lyddel's,) on, " Stand fast iu the faith, quit you like men, be strong ;" and then, taking horse with Mr. Shepherd, in the evening reached Sandhutton. We dined at Ferrybridge, where we were conducted to General Wentworth, who did us the honour to read over all the letters we had about us. We lay at Doncaster, nothing pleased with the drunken, cursing, swearing soldiers, who surrounded us on every side. Can these wreiches succeed in any thing they undertake? I fear not, if there be a God that judgeth the earth. I rode to Epworth, and preached in the evening on the third of Jonah. I read to-day part of the '"' Meditations of Marcus Antonius." What a strange emperor! And what a strange Heathen! Giving thanks to God for all the good things he enjoyed! In particular for his zood inspiration, and for twice revealing to him in dreams things whereby he was cured of (otherwise) incurable distempers. I make no doubt, but this is one of those "many," who " shall come from the east and the west, and sit down with Abraham, Isaac, and Jacob," while 'the children of the kingdom," nominal Christians, are " shut out." I had the satisfaction of hearing Mr. Romley preach an earnest, affectionate sermon, exhorting all inen to prevent the judgments of God, by sincere, inward, universal repentance. It rained both before and after, but not while I preached ut the Cross in the afternoon. In the evening I strongly exhorted the society, to "¢ fear God, and honour the king."" I rode to Sheffield. We were much at a loss in the evening, what to do with the congregation. They stood above stairs and below, and in the yard; but still there was not room. I wrote " A Word in Season ; or, Advice to an Englishman." The next morning I preached at Barley Hall, and then rode on for Leeds. I preached there at five, and the next morning and evening, without any noise or interruption.

At one I preached at Oulton. The little company there do indeed Icve as brethren. I divided the residue of my time between Birstal and Leeds; and on .Monday, 21, took my leave of them for a short season, and rode to Mr. Adams's, at Osmotherly. I came to Newcastle in the evening, just as Mr. Trembath was giving 354 REV. J. WESLEY'S JOURNAL. Oct. 1745. out the hymn; and as soon as it was ended began preaching, without feeling any want of strength. I found all things calm and quiet ; the consternation of the people was over. But the seriousness which it had occasioned in many, continued and increased. I sent Alderman Ridley the following letter : Sir, The fear of God, the love of my country, and the regard I have for his majesty King George, constrain me to write a few plain words to one who is no stranger to these principles of action. My soul has been pained day by day, even in walking the sureets of Newcastle, at the senseless, shameless wickedness, the ignorant profaneness of the poor men to whom our lives are entrusted. The continual cursicg and swearing, the wanton blasphemy of the soldiers in general, must needs be a torture to the sober ear, whether of a Christian or an honest infidel. Can any that either fear God or love their neighbour, hear this without concern? especially if they consider the interest of our country, as well as of these unhappy men themselves. For can it be expected, that God should be on their side who are daily affronting him to his face? And if God be not on their side, how little will either their number, or courage, o strength avail! '

"'Ts there no man that careth for these souls? Doubtless there are some who ought so to do. But many of these, if I am rightly informed, receive large pay, and do just nothing. I would to God it were in my power, in any degree, to supply their lack of service. I am ready to do what in me lies, to call these poor sinners to repentance, once or twice a day, (while I remain in these parts,) at any hour, or at any place. And I desire no pay at all for doing this; unless what my Lord shall give at his appearing. "If it be objected, (from our Heathenish poet,) 'This conscience will make cowards of us all;? I answer, let us judge by matter of fact. Let either friends or enemies speak. Did those who feared God behave as cowards at Fontenoy? Did J. H., the dragoon, betray any cowardice, before or after his horse sunk under him? Or did W. C., when he received the first ball in his left, and the second in his right arm? Or John Evans, when the cannon ball took off both his legs? Did he not call all about him, as long as he could speak, to praise and fear God, and honour the king? as one who feared nothing, but lest his last breath should be spent in vain. "If it were objected, that I should only fill their heads with peculiar whims and notions; that might easily be known. Only let the officers hear with their own ears; and they may judge whether I do not preach the plain principles of manly, rational religion. Having myself no knowledge of the general, I took the liberty to make this offer to you. I have no interest herein; but I should rejoice to serve, as I am able, my king and country. If it be judged, that this will be of no real service, let the proposal die, and be forgotten. But I beg you, sir, to believe, that I have the same glorious cause, for which you have shown so becoming a zeal, earnestly at heart; and that therefore, I am, with warm respect, Sir, "Your most obedient servant."

Fri. November 1. A little after nine, just as I began to preach on a little eminence before the camp, the rain (which had continued all the morning) stayed, and did not begin again till I had finished. A lieutenant endeavoured to make some disturbance. However, when I had done, he tried to make amends, by getting up where I stood, and telling the soldiers, all I had said was very good. The rain was stayed to-day also, from nine to ten, (it fell both before and after,) while I preached on, " The Scripture hath concluded all under sin, that the promise might be given to them that believe." And I began to perceive some fruit of my labour; not only in the number of my hearers, but in the power of God, which was more and more among them, both to wound and to heal. I preached about half hour after eight, to a larger congregation than any before, on, " The kingdom of God is at hand; repent ye, and believe the Gospel." And were it only for the sake of this hour, I should not have thought much of staying here longer than I intended. Between one and two in the afternoon, went to the camp once more. Abundance of people now flocked together, horse and foot, rich and poor, to whom I declared, " There is no difference, for all have sinned, and come short of the glory of God." I observed many Germans standing disconsolate at the skirts of the congregation : 'o these I was constrained (though I had discontinued it so long) to speak a few words in their own language. Immediately they gathered up close together, and drank in every word. I received two or three letters while I was at Newcastle, part of which is here subjoied : -

" Dear Sir, For more than three years I walked clearly in the light of God's countenance. Nothing could interrupt my peace, nor did I feel the least rising of any evil temper; so that I believed I was, in the full sense, born of God; but at last, I found I had been mistaken. It isnow about a year since I found, I could not bear all things; I could not bear to be slighted by those I loved. This occasioned pride and resentment to rise in my heart, so that I was forced to own, 'I have still an evil heart" Then I was tempted to despair; but the Lord was still nigh me, and lifted up my head. He showed me my sin; yet did he not hide himself from me; but I could still call him, ' my Lord, and my God.' 356 REV. J. WESLEY'S JOURNAL. Nov 1740 "It does not appear to me, that there is any need for us, in this case. tu ary to pull down one another. For though a person does think he has attained, when he has not; yet if he be simple and sincere, and desires to know himself, God will show him, in the time and manner that seemeth him best. As to myself, I often think, had I been faithful to the grace of God, I never had needed to know trouble more. For I believe he would have carried me on from grace to grace. till he had made me meet for glory. But I know not, if it is needful that I should see more of my heart. May his will be done! Only make me faithful in the fight, and then do what seemeth thee good.

"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

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

"I was in this dark state for more than a year. It was at the sacrament the Lord returned to me. The love and joy were the same I felt when I received remission of sins, only much greater. was in a new world. My heart was so filled with love to God and to all mankind, that I thought all old things were passed away, and all things in me become new. For near four years I felt no evil in my heart, nor any desire but in submission to the will of God. But all this time I prayed to God, that I might know myself, as I was known of him. And in his time he showed me, that the evil cf my heart was not taken away, but only covered. I still retain a sense of the love of God to me, and a power to love him at all times. Other desires are often ready to creep in; but through the Lord strengthening me, I am more than conqueror. I find a thirst in my soul, which nothing short of the fulness of God can satisfy. O may the Lord hasten that time, when my whole soul shall be filled with God!" " Leeds, Sept. 30, 1745.

and when he said you were gone, it grieved me sore. Then, being uneasy, I went to Mr. M d. He said, you were all wrong; and that if I went to church and sacrament, and did as I would be done by, all would be well. So my wound was healed, and I was easy. "On Sunday, June 22. about midnight, I was taken ill of a fever, but thought nothing of death till Thursday; when the doctor and apothecary declared my danger; which, with my husband's home speeches, sunk my spirits: and I promised God how good I would be, if he would spare me; but yet could not abide the Methodists. On Friday, while my husband "was talking to the apothecary, of the wickedness of flattering people with the hopes of life, till they died and dropped into hell, my mother brought in the vicar. He asked the apothecary how I did; who said I was very ill, but my husband made me worse, by talking of my dying out of Christ, and being damned. The v flew very vehemently at my husband, and said many warm things. My husband answered, 'Speak agreeably to Scripture, and the doctrine of our Church, orI will not hear you.' 'What,' said he, ' are you inspired?' 'Are not you, sir?' said my husband. 'To the Articles of the Church : Before the grace of God, and the inspiration of his Holy Spirit can no good work be done.' He made no answer, but left the room in haste. "On Saturday my mother brought the Reverend Mr. S., who said, 'I suppose you are one of those perfection-men?' 'Sir,' said my husband, 'are not you? Do you not pray, every Sunday, that you may perfectly love God?' He was going away, but my mother begged him to see me; and asked if there was any such thing as knowing one's sins forgiven. He said, some might; but I might be saved without. My husband said, 'Sir, the Homilies speak otherwise ;' and added a few words from them. Mr. S. answered, ' You want your head breaking ;' which surprised me much. However, he went to prayers, but in such a flutter, he forgot I was a woman, and prayed for a man, and then went away.

"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

Nov. 1745 REV. J. WESLEY'S JOURNAL. 359 my nature quite changed, and my affections carried away to heaven. Then I broke out into such expressions as I cannot utter now, praising God for what he had done for my soul. My fever also was gone. As soon as I was assured of his love, I was healed both in body and soul; which 'I told the doctor and apothecary in the morning, who stood like men in amaze, and confessed they had never seen such a thing before. A deal of people came all that week: on Wednesday, in particular, I was talking to them, without any time for breakfast or dinner, from six in the morning to six at night. Dear sir, pray for me, that God may keep me, who am your unworthy sister, " Jane Bate." Having now delivered my own soul, on Monday, 4, I left Newcastle. Before nine we met several expresses, sent to countermand the march of ihe army into Scotland; and to inform them, that the rebels had passed the Tweed, and were marching southward. Tuesday, 5. In the evening I came to Leeds, and found the town full of bonfires, and people shouting, firmg of guns, cursing and swearing, as the English manner of keeping holidays is. I immediately sent word to some of the magistrates, of what I had heard on the road. This ran'through the town, as it were, in an instant: and I hope it was a token for good. The hurry in the streets was quashed at once ; some of the bonfires indeed remained ; but scarce any one was to be seen about them, but a few children warming their hands. I rode to Stayley Hall, in Cheshire, after many interruptions in the way, by those poor tools of watchmen, who stood with great solemnity, at the end of almost every village. I preached there on Mark i, 15, and rode on to Bradbury Green. Understanding that a neighbouring gentleman, Dr. C., had affirmed to many, that Mr. Wesley was now with the Pretender, near Edinburgh, I wrote him a few lines. It may be, he will have a little more regard to truth, or shame, for the time to come. About noon I preached near Maxfield; in the evening, at the Black House.

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

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.

I came to Nottingham. I had long doubted what it was which hindered the work of God here. But upon inquiry the case was plain. So many of the society were either triflers or disorderly walkers, that the blessing of God could not rest upon them; so I made short work, cutting off all such at a stroke, and leaving only that little handful who (as far as could be judged) were really in earnest to save their souls. I came to Wednesbury. The Antinomian teachers had laboured hard to destroy this poor people. Sunday, 23. I talked an hour with the chief of them, Stephen Timmons. I was in doubt whether pride had not made him mad. An uncommon wildness and fierceness in his air, his words, and the whole manner of his behaviour, almost induced me to think God had for a season given him up into the hands of Satan. In the evening I preached at Birmingham. Here another of their pillars, J: Ww d, came to me, and, looking over his shoulder, said, ' Don't think I want to be in your society ; but if you are free to speak to me, you may." I will set down the conversation, dreadful as it was, in the very manner wherein it passed; that every serious person may see the true picture of Antinomianism full grown; and may know what these men mean by their favourite phrase, of being " perfect in Christ, not in themselves." "' Do you believe you have nothing to do with the law of God?" "TI have not: I am not under the law: I live by faith." 'Have you, as living by faith, a right to every thing in the world?" "T have: all is mine, since Christ is mine."" ' May you then take any thing you will any where? Suppose, out ofa shop, without the consent or knowledge of the owner?" "TI may, if I want it: for it is mine: only I will not give offence." '" Have you also a right to all the women in the world?" "Yes, if they consent." ' And is not that asin?" "Yes, to him that thinks it is a sin: but not to those whose hearts are free." The same thing that wretch, Roger Ball, affirmed in Dublin. Surely these are the first-born children of Satan!

I preached at Evesham: Wednesday, 26, about ten, at Stamey: in the afternoon, at the Friars, in Gloucester. I preached Pa iia, April, 1746. REV. J. WESLEY'S JOURNAL. 367 at Wallbridge, near Stroud, in the evening; and on Thursday, 27, rode to Bristol. Thur. April 3. I spent an agreeable hour with our old fellow labourer, Mr. Humphreys. I found him open and friendly, but rigorously tenacious of the unconditional decrees. O that opinions should separate chief friends! This is bigotry all over. Mon. '7. I preached at Kingswood, on Isaiah Ix, the seventeenth and following verses, and laid the first stone of the new house there. In the evening I rode (with Mr. Shepherd) to Bath, and Tuesday, the 8th, to Newbury. Here we met with several of the little society in Blewbury ; some of whom were truly alive to God. What a proof is this, that God sends by whom he will send! Who hath begotten us these? David Jeffries ! In the evening I preached at Brentford. Many were got together there who threatened great things. I went and took one or two of their chiefs by the hand, and desired them to come in. They did so, and were calm and silent. It was a season of great refreshment. The next morning we rode to London. In the afternoon I buried the body of Ann Clowney, a poor woman, whom many could never think to be a believer, because she was a fool. (One of exceeding weak understanding, though not directly a natural.) But in the time of sickness and pain, none coulddeny the work ofGod. Neither did she die as a fool dieth.

I rode with Mr. Piers to see one who called himself a prophet. We were with him about an hour. But I could not at all think, that he was sent of God: 1. Because he appeared to be full of himself, vain, heady, and opiniated. 2. Because he spoke with extreme bitterness, both of the king, and of all the bishops, and all the clergy. 3. Because he aimed at talking Latin, but could not; plainly showing, he understood not his own calling. At the earnest request of a friend, 1 visited Matthew Henderson, condemned for murdering his mistress. A real, deep work of God seemed to be already begun in his soul. Perhaps, by driving him too fast, Satan has driven him to God; to that repentance which shall never be repented of. About this time I received a letter from John Nelson, whom I had left at Birmingham. Part of which was as follows : "Borstal, April 22, 1746.

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

Sun. May 4. We left London in the evening, and on Tuesday came to Bristol. Jon. 12. TI dined with a gentleman who is fully persuaded, that there is no such thing as either virtue or happiness upon earth: "" Having found," he said, " by repeated experiments, that, notwithstanding a thousand fair appearances, every man living was, at the bottom, wholly selfish, and truly miserable." I should not wonder, if every rational Deist were of the same mind. Nay, they must, if consistent with themselves. For it is sure, all men are both miserable and selfish, whatever show they may make, who have not faith; even that "evidence of things not seen," the very being whereof they question. I preached at Bath; and setting out at three the next morning, in the evening came to Blewbury. In riding, I read Dr. H.'s " Lectures on the First Chapters of St. Matthew." Are they not more strange than true? Here are the first elements of the Gospel of the Mystics! But is this the Gospel of Christ? I preached in the evening, on Rom. i, 16, "I am not ashamed of the Gospel of Christ : for it is the powex of God unto salvation, to every one that believeth ;" and. setting out early in the morning, Saturday, 17, in the evening came to London. I saw an amazing instance of distress. A sensible young woman, (no Methodist,) constantly attending her church, had all her life long believed herself to be a right, good Christian. And in this persuasion she continued during a violent fever, till the physician told her brother, she must die; on which she cried out, "So my brother and you are going to heaven, and I am going to hell." Her brother said, from tnat hour she was in the agony of despair, saying she was in hell already, she felt the flames ; the devil had her soul and body, and was now tearing her in pieces. If she swallowed any thing, she cried June, 1746. REV. J. WESLEY'S JOURNAL. 369

In the afternoon, an old friend (now with the Moravians) labourea much to convince me, that I could not continue in the Church of England, because I could not implicitly submit to her determinations ; " for this," he said, was essentially necessary to the continuing in any church." Not to the continuing in any, but that of the Brethren ; if it were, I could be a member of no church under heaven. For I must still insist on the right of private judgment. I dare call no man, Rabbi. I cannot yield either implicit faith or obedience to any man or number of men under heaven. I was desired to visit a poor sinner, who had just made his fortune on board a privateer, and was preparing to enjoy it, when he was summoned of God, to arise and go hence. I found God had shown him terrible things, and had afterward cut the work short in his soul. For he already knew in whom he had believed, and a few days after slept in peace. I had an hour's conversation with Mr. Simpson, (not the same with him above mentioned,) a man of a _ clear head and a loving heart. But, O the abyss of the providence of God! , I saw him some time after ina fever. Before this intermitted, the bark was poured in upon him. He was cured of his fever, and deprived of his senses ; and has been confined ever since. Is it not the Methodists who have driven this man also distracted ? I inquired more particularly of Mrs. Noweas. concerning her little son. She said, he appeared to have a continual fear of God, 370 REV. J. WESLEY'S JOURNAL. July, 1746.

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

372 REV. J. WESLEY'S JOURNAL. Aug. 1746 though he had an estate of forty pounds a year, and a living of near three hundred, of which he has been rector three and forty years." I preached at Oak Hill. How is this? I have not known so many persons earnestly mourning after God, of any society of this size in England, and so unblamable in their behaviour: and yet not one person has found a sense of the pardoning love of God, from the first preaching here to this day! When I mentioned this to the society, there was such a mourning, as one would believe should pierce the clouds. My-voice was quickly drowned. We continued crying to God with many loud and bitter cries, till I was constrained to break away, betwee. four and five, and take horse for Shepton. Here the good curate (I was informed) had hired a silly man, with a few other drunken champions, to make a disturbance. Almostas soon as I began, they began screaming out a psalm ; but our singing quickly swallowed up theirs. Soon after, their orator named a text, and (as they termed it) preached a sermon; his attendants mean time being busy (not in hearing him, but) in throwing stones and dirt at our brethren; those of them, I mean, who were obliged to stand at the door. When T had done preaching, I would have gone out to them; it being my rule, confirmed by long experience, always to look a mob in the face : but our people took me up, whether I would or no, and carried me into the house. The rabble melted away in a quarter of an hour, and we walked home in peace.

Thur. '7. That venerable old man, Mr. Tindal, called upon me once more. How strange is it, to find one of fourscore and ten, as humble and teachable asa little child. Swn. 10. In the evening having determined to spend a little time in Wales, I rode to S. Crocker's, to be ready for the first passage in the morning. On Monday, 11, we came to the water side, at half an hour after five ; but we did not pass till near twelve, and then rode on to Abergavenny. Mr. Philips afterward met us on the road, and brought us to a friend's house between nine and ten. I preached at Maesmennys church, and in the afternoon at Builth church yard. The greatest part of the town was present there, as usual; and God gave us the usual blessing. I preached at Lanzufried. As soon as we came out of the church, a poor woman met us, whom Satan had bound in an uncom- 'mon manner for several years. She followed us te the house where our horses were, weeping. and rejoicing, and praising God. Two clergymen were there, besides me, and the house was full of people : but she could not refrain from declaring before them all, what God had done for her soul. And the words which came from the heart, went to the heart. I scarce ever heard such a preacher before. All were in tears round about her, high and low; for there was no resisting the spirit vy which she spoke. The odd account she gave of herself was this: (concerning which let every one judge as he pleases:) that near seven years since she affronted one of her neighbours, who thereupon went to Francis Morgan, (a man famous in those parts,) and gave him fourteen shillings to do his worst to her; that the next night, as soon as she was in bed, there was a sudden storm of thunder, lightning, and rain, in the midst of which she felt all her flesh shudder, and knew the devil was close to her; that a a o. Aug. 1746. REV. J. WESLEY'S JOURNAL. 373

at the same time a horse she had in the stable below, which used to be as quiet as a lamb, leaped to and fro, and tore in such a manner, that she was forced to rise and turn him out; that a tree which grew at the end of the house, was torn up by the roots; that from thenceforth she had no rest day or night, being not only in fear and horror of mind, but in the utmost torment of body, feeling as if her flesh was tearing off with burning pincers ; that till this day, she had never had any respite or ease ; but now she knew God had delivered her, and she believed he would still deliver her body and soul, and bruise Satan under her feet. At three in the afternoon I preached at Builth, designing to go from thence to Carmarthen; but notice having been given, by a mistake of my preaching at Leominster, in Herefordshire, I altered my design ; and going to Lanzufried that night, the next day rode to Leominster. At six in the evening, I began preaching on a tombstone, close to the south side of the church. The multitude roared on every side; but my voice soon prevailed, and more and more of the people were melted down, till they began ringing the bells; but neither thus did they gain their point, for my voice prevailed still. Then the organs began to play amain. Mr. C., the curate, went into the church, and endeavoured to stop them; but in vain. So I thought it best to remove to the corn market. The whole congregation followed, to whom many more were joined, who would not have come to the church yard. Here we had a quiet time; and I showed what that sect is, which is "every where spoken against." I walked with a large train to our inn; but none, that I heard, gave us one ill word. A Quaker followed me in, and told me, " I was much displeased with thee, because of thy last ' Appeal ;? but my displeasure is gone: I heard thee speak, and my heart clave to thee." I preached at five to a large company of willing hearers. "We breakfasted with a lovely old woman, worn out with sickness and

'Then he came back, and kneeled down and prayed. You never heard such a prayer in your life. Afterward he said, 'Come with me.' went over the stile, and it was quite light. He brought me through a narrow lane, into a vast broad road, and told me, ' This leads to hell; but be not afraid; you are not to stay there.' At the end of that road a man stood, clothed like the other, in white, shining clothes, which reached down to the ground. None could pass in or out, without his knowledge; but he had not the key. The man that was with me carried the key, and unlocked the door, and we went in together. "For a little way we walked straight forward; then, turning to the left hand, we went down a very high, steep hill. I could scarce bear the stench and smoke of brimstone. I saw a vast many people, that seemed to be chained down, crying and gnashing their teeth. The man told me, the sins they delighted in once, they are tormented with now. I saw a vast number who stood up cursing and blaspheming God, and spitting at each other: and many were making balls of fire, and throwing them at one another. I saw many others, who had cups of fire, out of which they were drinking down flames: and others, who held cards of fire in their hands, and seemed to be playing with them. "We stayed here, I thought, about half an hour. Then my guide said, Come; I will show you now a glorious place.' I walked with him, till we came into a narrow road, in which we could hardly walk a-breast. This brought us into a great broad place; and I saw the gate of heaven, which stood wide open; but it was so bright, I could not look at it long. We went straight in, and walked through a large place, where I saw saints and angels; and through another large place, where were abun dance more. They were all of one height and stature; and when one prayed, they all prayed; when one sung, they allsung. And they all sung alike, with a smooth, even voice, not one higher or lower than another.

We went through this into a third place. There I saw God, sitting upon his throne. It was a throne of light, brighter than the sun. I could not fix my eyes uponit. I saw three, but all as one. Our Saviour held a pen in his hand. A great book lay at his right side; another at his left; and a third partiy behind him. In the first he set down the prayers and good works of his people; in the second he set down all the curses, and all the evil works of the wicked. I saw that he discerns the whole earth at a glance; and he discerns the whole heavens. At once he beholds earth and heaven with one look. "Then our Lord took the first book in his hand, and went and said, 'Father, behold the prayers and the works of my people.' And he held up his hands, and prayed, and interceded to his Father for us. I never heard any voice like that; but I cannot tell how to explain it. And his Father said, 'Son, I forgive thy people; not for their sake, but thine.' Then our Lord wrote it down in the third book, and returned to his throne, rejoicing with the host of heaven. "It seemed to me, as if I stayed here several months ; but I never slept all the while. And there was no night: and I saw no sky or sun, but clear light every where. 376 REV. J. WESLEY'S JOURNAL. Sept. 1746 "Then we went back to a large door, which my guide opened; and we walked into pleasant gardens, by brooks and fountains. As we walked, T said I did not see my brother here; (who died some time before.) He said, 'Child, thou canst not know thy brother yet, because thy breath rema'ns in thy body. 'Thy spirit is to return to the earth. Thou must watcli and pray ; and when thy breath leaves thy body, thou shalt come again hither, and be joined to these, and know every one as before.' said, 'When is that to be?' He said, 'I know not, nor any angel in heaven; but God alone.'

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,

"¢6, Mr. W. 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 Saviour more mischief, than any one else could have done.' Tell me how? unless you mean the Antinomian cause, by the cause of our Saviour. 'I have several times gone to Mr. W. 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? 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. " There cannot be under heaven a greater mistake, than this, that I ever did stand out, or that I do so now. There has not been one day for these seven years last past, wherein my soul has, not longed for union. And they have grossly abused your honest credulity, whoever have made you believe the contrary. «7, Since Mr. Wesleys have published such stuff and inconsistencies, cannot agree with them.' My brother, make some of those inconsistencies appear, and it will be an act of solid friendship. But, 'time will manifest matters, and what is of God will stand, and what is of man will come to nought.' Most true; and according to this sure rule, it has already appeared, whose work i is of God; both at Bradford, at Horton, and in severa! towns not far from your own 'neighbourhood. "8. The account you give of the Moravians in general, is the very same I had given before; viz. That next to those of our own Church, 'who

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

About one I preached at Beercrocomb. About five we reached Bridgewater. We expected much tumult here, the great vulgar stirring up the small. But we were disappointed. The very week before cur coming, the grand jury had found the bill against the rioters, who had so often assaulted Mary Lockyer's house. This, and the awe of God, which fell upon them, kept the whole congregation quiet and serious. Before I preached, my strength was quite exhausted, and I was exceeding feverish through mere fatigue. But in riding to Middlesey I revived; and in the morning, Friday, 19, I rose quite well: " My strength will I ascribe unto thee." After a long morning's ride we came to Mr. Star's, at Waywick. Mr. S., a neighbouring gentleman, who not long since hired a mob to make a disturbance, coming in, Mrs. Star detained: him till the time of preaching. He seemed struck much more than the congregation. In the evening we came to Bristol. At eleven I preached at Paulton; about two at Oakhill ; and in the evening at Coleford. Twes. 23. I went on to Rood, where the mob threatened loud. I determined, however, to look them in the face ; and at twelve I cried, to the largest congregation by far which I I had ever seen in these parts, " Seek ye the Lord while he may be found; call ye upon him while he is near." The despisers stood as men astonished, and neither spoke nor stirred till I had concluded my sermon. Between five and six I preached at Bearfield; the next evening at Blewberry. While I was afterward meeting the society, one grievous backslider, who had been for some time as in the belly of hell, was struck to the earth, and roared aloud. He ceased not till God restored the pearl he had lost. Does not our God "abundantly pardon?" I came to Wycomb. It being the day on which the mayor was chosen, abundance of rabble, full of strong drink, came to the preaching on purpose to disturb. But they soon fell out among themselves ; so that I finished my sermon in tolerable quiet.

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

I had the pleasure of spending an hour with Mr. P. He said, "I rejoiced greatly when the Count came over, hoping now I should understand the truth of the matter; and I went to hear him, full of expectation. His text was, ' Neither do I condemn thee.' He began, ' The Saviour says, I came not to destroy the law: but the fact is contrary; for he does destroy it. It is plain, the law condemned this woman, but the Saviour does not condemn her. Again, the law commands to keep the Sabbath holy ; but the Saviour did not keep it holy. Nay, God hiruself does not keep the law. For the law says, Put away all lying. But God said, Nineveh shall be destroyed; yet Nineveh was not destroyed.' The whole sermon was of the same thread. I understood him well, and do not desire to hear him any more." I buried the body of George Adams, a child about twelve years old. He is the first of the children brought up at our school, whom God has called to himself. From the time God manifested his love to him, he was eminently of a meek and quiet spirit. And as he lived, so he died in sweet peace. Sat. November ¥. I dined at J E 's. Is not this a brand plucked out of the burning? Has there been one in our memory that so signalized himself as an enemy to all serious, inward religion? But itis past. He was going out on pleasure as usual; his foot slipped, and, as he was falling, a thought came, " What if, instead of falling to the earth, thou hadst now died and fallen into hell?"? He heard and acknowledged the voice of God, and began to seek his face. In the evening, at the chapel, my teeth pained me much. In coming home, Mr. Spear gave me an account of the rupture he had had for some years, which, after the most eminent physicians had declared it incurable, was perfectly cured ina moment. I prayed with submission to the will of God. My pain ceased, and returned no more.

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."

I received, likewise, from several of our brethren abroad, an account of the deliverance God had lately wrought for them : - " Bush of Brabant.

"Ever since the 22d of July, our army and the French have lain so close, and marched so close together, that we have expected them to come upon us almost every night, and have had, for many nights, strict orders not to take off our accoutrements, but to be ready to turn out ata minute's warning. And almost every day, some of our out guards have had skirmishes with them. On September 29, at night, Prince Charles had intelligence that they designed to fall upon us with all their force.. So we had orders to be ready, and at break of day our regiment and Graham's were ordered to march in the front of the army, with two Hessian, two Hanoverian, and a part of the Dutch. We marched a mile forward into little parks and orchards, a village being between us and our army: in this posture we remained abeut three hours, while their right wing was engaged with the Dutch, the cannon playing every where all this time. But we were all endued with strength and courage from God, so that the fear of death was taken away from us. And when the French came upon us, and overpowered us, we were troubled at our regiment's giving way, and would have stood our ground, and called to the rest of the regiment, to stop and face the enemy, but to no purpose. In the retreat we were broke; yet after we had retreated about a mile, we rallied twice and fired again. When we came where we thought the army was, they were call gone. So we marched good part of the night; and the next day, about four o'clock, we came to this camp. We left our brother Mark Bend in ithe field; whether he be alive or dead we cannot tell; but the last of our 'brothers that spoke to him, after he was wounded, found him quite resigned to the will of God. We that he has spared a little longer, desire you to return thanks to God for all his mercies to us." JOURNAL. No. VII.

Tuespay, November 25, 1746. I laboured much to convince one who had known me for several years, that she had "left her first love," and was in the utmost danger of losing the things which she had wrought; but she was proof against argument as well as persuasion, and very civilly renounced all fellowship with me, because, she said, I was disaffected to the government. O what will not those either believe or assert, who are resolved to defend a desperate cause ! John Jones (late a zealous Calvinist) preached for the first time at the Foundery. I trust he will never rest, till He who " died for all' hath " cleansed him from all unrighteousness." Thur. December 4. I mentioned to the society my design of giving physic to the poor. About thirty came the next day, and in three weeks about three hundred. This we continued for several years, till, the number of patients still increasing, the expense was greater than we could bear: meantime, through the blessing of God, many who had been ill for months or years, were restored to perfect health. This week I read the Collection of Tracts published by Mr. John Fresenius, one of the ministers at Frankfort, concerning Count Zinzendorf and his people commonly called Moravians. He writes both like a gentleman and a Christian; with mildness, good nature, and good manners ; and yet with all plainness of speech, so as to place their pride, guile, and various errors, in the clearest and strongest light. Most of this week I spent at Lewisham in writing " Lessons for Children ;"' consisting of the most practical Scriptures, with a very few, short, explanatory notes. I had a visit from Mr. Bland, an accurate master of the Hebrew tongue; but how exceeding far from the judgment of Mr. Hutchinson! He avers, (and thinks he has demonstrated, in a tract on that head lately published,) that both the vowel and accent points are absolutely essential to the Hebrew language ; and that they are far elder than Ezra, yea, coeval with the giving of the Law on Mount Sinai. Thursday, 25, was a day of great consolation. . Cab Dl a er 286 REV. J. WESLEY'S JOURNAL. Jan. 1747.

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

The same objection (in substance) has been made in most other parts of England. It therefore deserves a serious answer, which wil equally hold in all places. Whether then we speak of Hunslet, Leeds, Bristol, or London, it is allowed, 1. That our preaching has done some good; common swearers, Sabbath breakers, drunkards, thieves, fornicators, having been reclaimed from those outward sins. But it is Feb. 1747. REV. J. WESLEY'S JOURNAL. 389 affirmed, 2. That it has done more harm; the persons so reclaimed only changing one wickedness for another ; and their neighbours being so provoked thereby, as to become worse than they were before. Those who have left their outward sins," you affirm, "have only changed drunkenness or Sabbath breaking, for backbiting and evil speaking." I answer, f you affirm this of them all, it is notoriously false. Many we can name who left cursing, swearing, and backbiting, drunkenness, and evil speaking, all together; and who are to this day just as fearful of slandering, as they are of cursing or swearing. And if some are not yet enough aware of this snare of the devil, we may hope they will be ere long. Meantime, see that you bless God for what he has done; and pray that he would deliver them from this death also. You affirm, further, that "their neighbours are provoked hereby to return evil for evil; and so, while the former are no better, the latter are worse, than they were before." I answer, 1. These are worse than they were before. But why? Because they do fresh " despite to the Spirit of grace ;" because they despise that long-suffering love of God, which would lead them (as it does their neighbours) to repentance. And in laying the blame of this on those who will no longer run with them to the same excess of riot, they only fulfil the Scriptures, and fill up the measure of their own iniquity. I answer, 2. There is still no proportion at all between the good on the one hand, and the harm on the other: for they who reject the goodness of God were servants of the devil before, and they are but servants of the devil still. But they who accept it, are brought from the power of Satan to serve the living and true God.

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 had leisure to reflect on the strange case of Francis Coxon, who was at first the grand support of the society at Biddick. But after a time he grew weary of well doing ; complaining, that it took up too much of his time. He then began to search after curious knowledge, and to converse with those who were like-minded. The world observed it, and courted his company again. Now he was not so precise ; his school was filled with children; many flowed in, and he said, " Soul, take thy ease for many years." He came to Newcastle with John Reah the Saturday after I came ; but had no leisure to call upon me. At night they set out homeward. He was walking a little before his companion, about three miles from Newcastle, in a way he knew as well as his own house floor, when John heard him fall, and asked, " What is the matter?" He answered, "God has overtaken me; I am fallen into the quarry, and have broke my leg." John ran to some houses that were near, and, having procured help, carried him thither. Thence he was removed to another house, and a surgeon sent for, who came immediately. He soon recovered his spirits, and asked how long it would be, before he could be in his school again. And on Sunday, Monday, and Tuesday, was full of the world, nor was God in all his thoughts. On Wednesday, the surgeon told him honestly, he thought he could not live. Then he awoke out of sleep. The snares of death came about him, the pains of hell overtook him. He _ continued all Thursday and Friday in the lowest pit, in a place of dark-

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.

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."

I spent an hour or two at Nottingham, and then rode on to Markfield. At eight I preached. 'The church was pretty well filled, and God gave a blessing with his word. '7. Desiring to improve the time we had, I preached at eleven in the morning, and in the evening. Monday, 18. I rode to Wednesbury; and, after two or three days spent there and at Birmingham, on Thursday, 21, came to London. I preached at seven in Moorfields to a large and well behaved congregation. Mr. Bateman desired me to preach a charity sermon at his church, St. Bartholomew the Great, in the afternoon but it was with much difficulty that I got in; not only the church itself, but all the entrances to it, being so thronged with people ready to tread upon one another. The great noise made me afraid at first, that my labour would be in vain; but that fear was soon over; for all was still, as soon as the service began. I hope God gave us this day a token for good. If he will work, who shall stay his hand? Thur. June 4. I veduced the sixteen stewards to seven; to whom were given the following instructions : "J. You are to be men full of the Holy Ghost and wisdom, that you may do all things in a manner acceptable to God. i! Jime, 1747. REV. J. WESLEY'S JOURNAL. 399 "2 You are to be present every Tuesday and Thursdav morning, in order to transact the temporal affairs of the society. e "3 You are to begin and end every meeting with earnest prayer unto God, for a blessing on all your undertakings. "4, You are to produce your accounts the first Tuesday in every month tha! they may be transcribed into the ledger. "5. You are to take it in turn, month by month, to be chairman. The chairman is to see, that all the rules be punctually observed, and immediately to check him whe breaks any of them. "6. You are to do nothing without the consent of the minister, either actually had, or reasonably presumed. "7. You are to consider, whenever you meet, 'God is here.' 'Therefore, be deeply serious: utter no trifling word : speak as in his presence, and to the glory of his great name.

After spending half an hour, we rode on to Camelford. We stopped at a friend's house near the town; and between four and five walked to Mr. M.'s, who had often dpsed that, if Mr. Wesley came, he would preach either in his house or bowling green: but word came from the mayor, while I was there, that if I did preach he would prosecute him. Finding no convenient place could be procured, we thought it best to go onto Mr. Bennet's. As I walked through the town, we had a large train to attend us. Only one stone struck me on the shoulder. Fifty or_a hundred waited upon us about half a mile: we then went on quietly to Tregear. I preached at Tamerton church in the morning, Mary Week in the afternoon, and St. Gennis in the evening. In the evening I preached in Tresmere church; and at five on Tuesday and Wednesday morning. Tuesday evening I preached at Laneast church ; on Wednesday noon on St. Stephen's Down, near Launceston. Thence we rode to Crockern Well; and on Thursday in the afternoon, came once more to Beercrocomb. About noon I preached at Taunton. Much opposition was expected; and several young gentlemen came, as it seemed, with that design; but they did not put it in execution. From hence we rode to Bridgewater; and even at this dry, barren place, God largely watered us with the dew of heaven. After preaching I rode to Middlesey, intending only to meet the society: but notice had been given that I would preach there; so I gave an exhortation to all that were present. Sat. August 1. I preached here soon fee four; about noon at Waywick ; and in the evening at Bristol. I preached in Kingswood at eight ; in the afternoon at Connam ; and at five in the 404 "REV. J. WESLEY'S JOURNAL. Aug. 1747, i Old Orchard, to the largest congregation which I ever remember to have seen at Bristol. What hath God wrought in this city! And yet perhaps the hundredth part of his work does not now appear. I set out for Ireland. We rode that day (but it was hard. labour) to Builth, where I preached in the evening on the prodigal son.

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

I spent an hour with Mary Cheesebrook, a strange monument of the mercy of God. About six years ago, she was without God im the world, being a kept mistress. An acquaintance brought her one evening to the chapel in West-street, where God gave her a new heart. She shed abundance of tears, she plucked out the right eye and cast it from her; and'from that time procured for herself by hard labour what 410 REV. J. WESLEY'S JOURNAL. Nov. 1747. was needful for life and godliness. She missed no opportunity of coming to the preaching; often after a hard day's work, at May Fair, she came to the Foundery in the evening, running the greater part of the way. Every Saturday, after paying her little debts, she gave away all the money that remained; leaving the morrow to take thought for the things of itself. Two years ago she catched a violent cold, which she neglected till it settled upon her lungs. I knew nothing of her illness till it was past cure, she being then worn to a skeleton. Upon my mentioning her case to Mrs. , she sent her half a guinea. Molly immediately sent for a poor man, a baker, of whom she had lately taken her bread. She owed him about ten shillings: but an earnest dispute arose between them; for the man would not take the money, saying, she wanted it more than he. But at length she prevailed, saying, she could not die in peace, if she owed any man any thing. But I found something still lay upon her mind. Upon my pressing her to speak freely, she told me, it was concern for her child, a girl about eight years old, who, after she was gone, would have no friend to take care either of her soul or body. I replied, " Be at rest in this thing also; I will take care of the child." From that time she lay (two or three weeks) quietly waiting for the salvation of God. .

God; of zeal for God and for all good works; and of self denial in every kind. Blessed is the dead that hath thus lived and died in the Lord! for she rests from her labours, and her works follow her.. I set out early, and called on Mr. H. at Brentford, who rode on with me to Basingstoke that night. We were throughly wet with the heavy rain, which intermitted in the night, but began again before we took horse in the morning. Tues. December 1. About noon we reached Stockbridge. The rain then changed into snow. Seeing no prospect of fair weather, after resting a while we set out in the midst of the storm. It blew sucha hurricane, as I have scarce known in England, and that full in ou teeth, so that our horses reeled to and fro, and had much ado to keep their feet. The snow likewise drove so vehemently in our faces, in riding over the open Downs, where, for several miles, there was neither house, nor tree, nor shrub to shelter, that it was hard labour to get forward. But in about an hour, the sky cleared up, and we rode on comfortably to Salisbury. From the concurring account of many witnesses, who spoke no more than they personally knew, I now learned as much as is hitherto brought to light concerning the fall of poor Mr. H Twelve years ago, he was, without all question, filled with faith and the love of God. He was a pattern of humility, meekness, seriousness, and, above all, of self denial; so that in all England, I knew not his fellow. It were easy to point out the several steps, whereby he fell from his steadfastness ; even till he fell into a course of adultery, yea, and avowed it in the face of the sun! ;

I took my leave of this uncomfortable place, and set out for Bristol. But the heavy rains, together with the melting snow, had made the lower parts of the road scarce passable. However, we made a shift to reach Philip's Norton that night, and Bristol the next day. We found fresh proof every day, that God had brought us hither, both to give and to receive a blessing. We had a glorious hour, with a few that know the Lord. We then rode to Bearfield, where I preached at noon, with a deep sense of his presence. Some who were laughing when I began, hid their faces soon, being ashamed to be seen in tears. We rode on in the afternoon, and came the next evening, throughly weary and wet, to Reading. I preached at Datchet at noon, and at London in the evening. I went to Newington. Here, in the intervals of writing, I read the deaths of some, of the Order de la Trappe. I am amazed at tne allowance which God makes for invincible ignorance. Notwithstanding the mix- .ture of superstition, which appears in every one of these, yet what a strong vein of piety runs through all! What deep experience of the inward work of God; of righteousness, peace, and joy in the Hcy Ghost! Being not convinced, that J bad yet delivered my own soul, with regard to that unhappy man, on Tuesday, 22, I wrote once more to Mr. H. as follows : London, Dec. 22, 1747. " Dear Brotuer, l. When you was at Oxford with me, fourteen or fifteen vears ago, you was holy and unblamable in all manner of conver 412 REV. J. WESLEY'S JOURNAL. Dec. 1747, sation. I greatly rejoiced in the grace of God which was given unto you, which was often a blessing to my own soul. Yet even then you had frequently starts of thought which were not of God, though they at first appeared so to be. But you was humble and teachable ; ; you was easily convinced, and those imaginations vanished away.

"2. More than twelve years ago, you told me, God had revealed it to you, that you should marry my youngest sister. I was much surprised, being well assured that you was able to receive our Lord's saying, (so you 'had continually testified,) and to be a 'eunuch for the kingdom of heaven's sake.' But you vehemently affirmed, the thing was of God; you was certain it was his will. God had made it plain to you that you must marry and that she was the very person. You asked and gained her consent, and fixed the circumstances relating thereto. '©3. Hence I date your fall. Here were several faults in one. You leaned altogether to your own understanding, not consulting either me, who was then the guide of your soul, or the parents of your intended wife, till you had settled the whole affair. And while you followed the voice of nature, you said it was the voice of God. "4. In a few days you had a counter revelation, that you was not to marry her, but her sister. This last error was far worse than the first. But you was now quite above conviction. So, in spite of her poor, astonished parent, of her brothers, of all your vows and promises, you shortly after jilted the younger and married the elder sister. The other, who had honoured you as an angel from heaven, and still loved you much too well, (for you had stole her heart from the God of her youth,) refused to be comforted. She fell into a lingering illness, which terminated in her death. And doth not her blood still ery unto God from the earth? Surely it is upon your head. "5, Till this time you was a pattern of lowliness, meekness, seriousness, and continual advertence to the presence of God; and, above all, of self denial in every kind, and of suffering all things with joyfulness. But there was now a worm at the root of the gourd. Yet it did not presently wither away ; but for two years or more, after your marriage, you behaved nearly the same as before. "Then anger and surliness began to appear, particularly toward your wife. But it was not long before you was sensible of this, and you seemed to have conquered it.

"6. You went up to London ten years ago. After this you began to speak on any head; not with your usual diffidence and self abasement, but with a kind of confidence i in your own judgment, and an air of selfsufficiency. A natural consequence was, the treating with more sharpness and contempt those who opposed either your judgment or practice. '7, You came to live at London. You then, for a season, appeared to gain ground again. You acted in concert with my brother and me; heard our advice, and sometimes followed it. But this continued only till you contracted a fresh acquaintance with some of the Brethren of Fetter-lane. Thenceforward you was quite shut up to us; we had no manner of influence over you; you was more and more prejudiced against us, and would receive nothing which we said. "8, About six years ago you removed to Salisbury, and began a scciety there. For a year or two you went with them to the church and sacrament, and simply preached faith working by love. God was with you, and they increased both in number, and in the knowledge and love of God. About four years since you broke off all friendship with us; you would not so much as make use of our hymns, either in public or private, but laid them quite aside, and took the German hymnbook in their stead. You would not willingly suffer any of your people to read any 'thing Dec. 1747. REV. J. WESLEY'S JOURNAL. 413 which we wrote. You angrily caught one of my sermons out of your servant's hand; saying, you would have no such books read in your house. In much the same manner you spoke to Mrs. Whitemarsh, when you found her reading one of the ' Appeals.' So that as far as in you lay, you fixed a great gulf between us and you, which remains to this day, notwithstanding a few steps lately made toward a reunion.

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

We met at four and solemnly rejoiced in God our Saviour. T found much revival in my own soul this day; and so did many others also. Both this and the following days, I strongly urged the wholly giving up ourselves to God, and renewing in every point our covenant, that the Lord should be our God. I called on one, with whose mother I had prayed a little before her death. I knew not till now, how she came to desire me, of all persons, to pray with her. It seems her daughter, who was of a lion-like spirit, came to me some time before, and told me, she had just been quarrelling with her aunt on my account, and was so angry that she struck her. I told her, 'Then go and ask her pardon." She went home, ran to her aunt, and asked her pardon. While they were hanging upon each other, both in tears, her mother came in, being afraid they were fighting. She cried out, "Sister, what is Sally doing to you?" She replied, "She has been just asking me pardon." " I never knew her to do such a thing since she was born," said her mother: «Sally, who taught you that?" "My minister," said Sally. All were struck ; and their enmity was at an end. Journal I. 27 Wists OT med 414 REV. J. WESLEY'S JOURNAL. Jan. 1748.

January 1, 1748. We began the year at four in the morning, with joy and thanksgiving. The same spirit was in the midst of us, both at noon and in the evening. Surely we shall at length present ourselves 'a living sacrifice, holy, acceptable to God." I conversed an hour with Counsellor G., many years eminent for an utter disregard of all religion. He had lately contracted an acquaintance with Mr. R., in consequence of which, he soon set upon his wife. She told him, '¢ Sir, here is a fuller answer to your objections, than I am able to give ;"" and desired him seriously to read the "' Earnest Appeal." He did so, and was throughly convinced that there is reality in religion. I believe he told me all that was in his heart. He stayed till the watch-night service was ended, and appeared much aflected. Let but a little seed be sown, and God is able to give it an increase. Upon reviewing the account of the sick, we found great reason to praise God. Within the year, about three hundred persons had received medicines occasionally. About one hundred had regularly taken them, and submitted to a proper regimen: more than ninety of these were entirely cured of diseases they had long laboured under. And the expense of medicines for the entire year amounted to some shillings above forty pounds. I made a public collection toward a lending stock for the poor. Our rule is, to lend only twenty shillings at once, which is repaid weekly within three months. I began this about a year and a half ago: thirty pounds sixteen shillings were then collected; and out of this, no less than two hundred and fifty-five persons have been relieved in eighteen months. Dr. W., hearing of this design, sent a guinea toward it ; as did an eminent Deist the next morning. I preached at four; and afterward set out for Brentford. Thence I rode to Windsor, and preached about noon. We lodged at Morrel Green, and came to Fisherton on Tuesday, about two o'clock.

His wife bitterly opposed this way, till, one day, as she was sitting in her house, a flash of lightning killed a cat which sat just by her, and struck her to the earth, scorching her flesh in many parts, and yet not at all singing her clothes. When she came to herself, she could not but acknowledge the loud call of God: but her seriousness did not continue long; her acquaintance soon laughed her out of it. Yet God called her again, in dreams and visions of the night. She thought she was standing in the open air, when one appeared in the clouds exceeding glorious, above the brightness of the sun: she soon after saw a second, and then a third. One had a kind of spear in his hand ; the second, a besom, wherewith he was going to sweep the earth; the third, an hour glass, as though the time was short. This so deeply affected her, that she began, from that time, to seek God with her whole heart. At noon we went to Mr. Morgan's, where I lodged in August last. About two we met Mr. Jones and Mr. Williams, a clergyman from South Wales, at Ryd-y-Spardon. After Mr. W. had preached in Welsh, I preached in English. Many understood me, and felt the power of God. We went to Llandaniel, a mile or two from Baldon Ferry. Here again Mr. W. preached in Welsh, and I in English. I was much pleased with this loving, artless people, and readily complied with their request, of preaching again in the afternoon. Saturday, 5. At two I preached at Ryd-y-Spardon to a little, earnest company, who were ready to devour every word. We spent the evening very agreeably with Mr. Jones, at Trefollwin. We went to Llangefnye church, though we understood little of what we heard. O what a heavy curse was the confusion of tongues!

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

I baptized seven persons educated among the Quakers. In the afternoon we rode to Philip's Town; but the scene was changed. The curiosity of the people was satisfied; and few of them cared to hear any more. As soon as I mounted my horse, he began to snort and run backward, without any visible cause. One whipped him behind, and I before ; but it profited nothing. He leaped to and fro, from side to side, till he came over against a gateway, into which he ran backward, and tumbled head over heels. I rose unhurt. He then went on quietly. At Tullamore, in the evening, well nigh all the town, rich and poor, were gathered together. I used great plainness of speech, in applying those words, All have sinned, and come short of the glory of God." The 1ext day, being Good Friday, I preached at five to a large and serious congregation. Between one and two I preached at Clara, and then rode to Athlone. I preached at six, on, "' Ought not Christ to have suffered these things, and after that to enter into his glory?" So general a drawing I never knew among any people; so that, as yet, none even seems to oppose the truth. I preached in Connaught, a few miles from Athlone. Many heard ; but, I doubt, felt nothing. The Shannon comes within a mile of the house where I preached. I think there is not such another river in Europe: it is here ten or twelve miles over, though scarce thirty miles from its fountain head. There are many islands in it, once well inhabited, but now mostly desolate. In almost every one is the ruins of a church: in one, the remains of no less than seven. I fear God hath still a controversy with this land, because it is defiled with blood. 422 REV. J. WESLEY'S JOURNAL. _ April, 1748.

I read, some hours, an extremely dull book, Sir James Ware's " Antiquities of Ireland." By the vast number of ruins which are seen in all parts, I had always suspected what he shows at large, namely, that in ancient times it was more populous, tenfold, than it is now; many that were large cities, being now ruinous heaps; many shrunk into inconsiderable villages. I visited one in the afternoon who was ill of a fever, and lay in a very close room. While I was near him, I found myself not well. After my return home, I felt my stomach out of order. But I imagined it was not worth any notice, and would pass off before the morning. I preached at Skinner's Alley at five; and on Oxmantown Green at eight. I was weak in body, but was greatly revived by the seriousness and earnestness of the congregation. Resolving to improve the opportunity, I gave notice of preaching there again in the afternoon; which I did to a congregation much more numerous, and equally attentive. AsI came home I was glad to lie down, having a quinsy, attended with a fever. However, when the society met, I made a shift to creep in among them. Immediately my voice was restored. I spoke without pain, for near an hour together. And great was our rejoicing over each other ; knowing that God would order all things well. Finding my fever greatly increased, I judged it would be best to keep my bed, and to live awhile on apples and apple tea. On Tuesday I was quite well, and should have preached, but that Dr. Rutty (who had been with me twice) insisted on my resting for a time.

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

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

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.

With much difficulty I broke away from this immeasurably-loving people; and not so soon as I imagined neither ; for when we drew near to the turnpike, about a mile from the town, a multitude waited for us at the top of the hill. They fell back on each side, to make us way, and then joined and closed us in. After singing two or three verses, I put forward, when, on a sudden, I was a little surprised by such a cry of men, women, and children, as I never heard before. Yet a little while, and we shall meet, to part no more; and sorrow and sighing shall flee away for ever. Instead of going straight to Tullamore, I could not be easy without going round by Coolylough; I knew not why ; for I did not know then that Mr. Handy's wife, who had been brought to bed a few days, had an earnest desire to see me once more before I left the kingdom. She could not avoid praying for it, though her sister checked her again and again, telling her, it could not be. Before the debate was concluded, I came in: so they wondered, and praised God.

Whit Sunday, May 29. Our first service began about four, at the Weaver's Hall. At seven I preached in the Old Orchard. At ten I began in Kingswood ; where, at two, (the house being too small for the congregation,) I preached under the sycamore tree. At five I preached in the Old Orchard, and then rode to Kingswood; where we concluded the day with a love-feast. I preached at three in the Old Orchard, and in the evening at Bath. Tuesday, 31. In the evening I preached at Reading, and Wednesday, June 1, I reached London. We had an exceeding solemn meeting of the bands this evening, and of the society the next. I was sent for by Captain H., one who had been strongly prejudiced against us. But the arrows of the Almighty now constrained him to cry out, " Lord, send by whom thou wilt send !" I preached in Moorfields both morning and evening. There had been much tumult there the last Sunday ; but all was quiet now; and the power of God seemed even co compel sinners to come in. I designed preaching in the fields at seven ; but the thunder, and lightning, and rain, prevented. At eleven I preached in St. Bartholomew's church. Deep attention sat on every face, while I explained, and by the grace of God pressed home, those words, " Thou art not far from the kingdom of God." I spent an hour or two with Dr. Pepusch. He asserted that the art of music is Jost; that the ancients only understood it in its perfection; that it was revived a little in the reign of King Henry VIII, 428 REV. J. WESLEY'S JOURNAL. July, 1748.

I rode to Evesham, and exhorted them to "strengthen the things that remained, which were ready to die." Wednesday, 29. We took horse at four, and calling at Studley, found a woman of a broken heart, mourning continually after God, and scarce able to speak without tears. About one I began preaching in the open air at Birmingham. At the same time it began raining violently, which continued about a quarter of an hour; but did not disturb either me or the congregation. At half an hour after six, I preached at Wednesbury, to an exceeding large congregation; and every man, woman, and child, behaved in a manner becoming the Gospel. We set out between three and four, and reached Nottingham in the afternoon. Friday, July 1. I rode to Sheffield, and preached in the evening, at the end of the house, to a quiet congregation. I rode to Epworth, and preached to a large congregation, many of them established in the grace of God. I preached in the room at five, but at nine on my usual stand, at the Cross. The clouds came just in time (it being a warm, sunshiny morning) to shade me and the congregation: but at the same tine both the light and power of the Most High were upon many of their souls. I was quite surprised when I heard Mr. R. preach. That soft, smooth, tuneful voice, which he so often employed to blas- oy eee July, 1748. REV. J. WESLEY'S JOURNAL. 429 pheme the work of God, was lost, without hope of recovery: all means had been tried, but none took place. He now spoke in a manner shocking to hear, and impossible to be heard distinctly by one quarter of the congregation.

Mr. Hay, the rector, reading prayers, I had once more the comfort of receiving the Lord's Supper at Epworth. After the Evening service, I preached at the Cross again, to almost the whole town. I see plainly, we have often judged amiss, when we have measured the increase of the work of God, in this and other places, by the increase of the societv only. The society here is not large; but God has wrought upon the whole place. Sabbath breaking and drunkenness are no more seen in these streets; cursing and swearing are rarely heard. Wickedness hides its head already. Who knows but, by and by, God may utterly take it way? I was peculiarly pleased with the deep seriousness of the congregation at church, both morning and evening: and all the way as we walked down the church lane, after the sermon was ended, I scarce saw one person look on either side, or speak one word to another. I rode to Hainton. The congregation here was but small, which was chiefly owing to the miserable diligence of the poor rector. Art thou also to die, and to give an account to God of every word and work? We rode to Coningsby, on the edge of the Fens. Mr. B., a Baptist minister, had wrote to me at London, begging me to lodge with him, whenever I came to Coningsby: but he was gone out of town that very morning. However, one rode after him, and brought him back in the afternoon. I was scarce set down in his house, before he fell upon the point of baptism. I waived the dispute for some time; but finding there was no remedy, I came close to the question, and we kept to it for about an hour and half. From that time we let the matter rest, and confirmed our love toward each other.

I preached about noon at Tuggle, a village about three miles from Barnborough; and then went on to Alnwick, where, at seven, was such a congregation as one would not have thought the whole town could afford; and I was enabled to deal faithfully with them, in explaining, " Thou art not far from the kingdom of God." I was constrained to speak twice as long as usual; but none offered to go away: and believe the most general call of God to the people of Alnwick was at this hour. I preached at noon at Long Horsley. The minister here was of a truly moderate spirit. He said, "'T have done all I can for this people; and I can do them no good. Now let others try. If they can do any, I will thank them with all my heart." I preached at five in the Newcastle house; at half-hour past eight in the Castle Garth, and at four in the afternoon. I was weary and faint when I began to speak; but my strength was quickly renewed. Thence we went to the society. I had designed to read the rules; but I could not get forward. As we began so we went on till eight o'clock, singing, and rejoicing, and praising God. I rode to Blanchland, intending to preach there. But, at the desire of Mr. W., the steward of the lead mines, I went about a mile further, to a house where he was paying the miners; it being one of their general pay days. I preached to a large congregation of serious people, and rode on to Hindly Hill, in Allandale.

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

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 preached at five to much the same congregation. At twelve we came to Heptonstall Bank. The house stands on the side of a steep mouniain, and commands all the vale below. The place in which I preached was an oval spot of ground, surrounded with spreading trees, scooped out, as it were, in the side of the hill, which rose round like a theatre. The congregation was equal to that at Leeds ; but such serious and earnest attention! It lifted up my hands, so that I preached as I-scarce ever did in my life. About four I preached again to nearly the same congregation, and God again caused the power of his love to be known. Thence we rode to Midgley. Many flocked from all parts, to whom I preached till near an hour after sunset. The talmness of the evening agreed well with the seriousness of the people ; every one of whom seemed to drink in the word of God, as a thirsty land the refreshing showers. '7. I preached once more at seven to the earnest people at the Bank, and then rode to Todmorden Edge. Here several prisoners were set at liberty, as was Mr. Mackford the day before. At five I preached at Mellar Barn, in Rosendale. There were a few rude people; but they kept at a distance ; and it was well they did, or the unawakened hearers would have been apt to handle them roughly. I observed here what I had not then seen, but at one single place in England : When I had finished my discourse, and even pronounced the blessing, not one person offered to go away; but every man, woman, and child stayed just where they were, till I myself went away first.

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

Finny Green at noon; and in the evening near Astbury. Friday, 2. I preached at Wednesbury in the afternoon, and thence rode to Meridan. Riding long stages the next day, we reached St. Alban's, and the Foundery on Sunday morning. In the following week I examined the classes, and settled all the business which had called me to London. Monday, 12. I preached at Reading, and rode on to Hungerford. Tuesday, 13. I preached in the new-built room at Bristol. Thursday, 15. 1 rode to Beercrocombe, where, between six and seven, I preached to a serious congregation. At three, Friday, 16, we took horse, and came in the evening to Lifton, near Launceston. One who removed from Camelford hither, received us gladly. I had not been well all the day, so that I was not sorry they had had no notice of my coming. Being much better in the morning, I preached at seven in the street to a listening multitude, on, " Repent ye, and believe the Gospel." After preaching, I rode on to Mr. Bennet's. In the evening I read prayers and preached in Tresmere church. Sunday, 18. I rode to St. Gennis. Mr. Bennet read prayers, and I preached, on, " Thou art not far from the kingdom of God." 1 question if there were more than two persons in the congregation who did not take it to themselves. Old Mrs. T. did, who was in tears during a great part of the sermon. And so did Mr. B., who afterward spoke of himself in such a manner as I rejoiced to hear. Between three and four we reached Tresmere, where a large congregation waited for us. There was no need of speaking terrible things to these, a people ready prepared for the Lord. So J began immediately after prayers, " All things are of God, who hath reconciled us unto himself." A little before six I preached again near St. Stephen's Down. The whole multitude were silent while I was speaking. Not a whisper was heard; but the moment I had done, the chain fell off their tongues. I was really surprised. Surely never was such a cackling made on the banks of Cayster, or the common of Sedgmoor.

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

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 !

All the people who saw them seemed to be amazed ; but much more when they came to the place of execution. A solemn awe overwhelmed the whole multitude. As soon as the executioner had done his part with Lancaster, and the two that were with him, he called for a hymnbook, and gave out a hymn with a clear, strong voice. And after the ordinary had prayed, he gave out and sung the fifty-first psalm. He then took leave of his fellow sufferers with all possible marks of the most tender affection. He blessed the persons who had attended him, and commended his own soul to God. , Even alittle circumstance that followed seems worth observing. His body was carried away by a company hired of the surgeons: but a crew of sailors pursued them, took it from them by force, and delivered it to his mother ; by which means it was decently interred, in the presence of many who praised God on his behalf. One thing which occasioned some amazement was, that even after death there were no marks of violence upon him. His face was not at all bloated or disfigured ; no, nor even changed from its natural colour; but he lay with a calm, smiling countenance, as one in a sweet sleep. He died on Friday, October 28, and was buried on Sunday, the 30th. S. Peters, having now finished her work, felt the body sink apace. On Wednesday, November 3, she took to her bed, having the symptonis of a malignant fever. She praised God in the fires for ten days; continually witnessing the good confession, "I have fought the good fight; I have kept the faith; I am going to receive the crown:" and a little after midnight, on Sunday, the 13th, her spirit also returned to God.

Mon. December 5. I retired to Newington to write. I preached every evening to a little company. One who stumbled in among them on Wednesday was a man eminent for all manner of wickedness: he appeared much affected, and went away full of good desires and resolutions. A poor mourner found peace. When she related it to me in the morning, I told her, "If you watch and pray, God will give you more of his love." She replied, " More! Why, is it possible I should feel more love to God than I do now?" the natural thought of new-born babes, who feel as much as their hearts will then contain. In the evening I saw one in a far different state. He was crying vut, (in a high fever,) " O sir, I am dying without God, without Christ, without hope!" Ispoke strongly of the mercies of God in Christ, and left him a little revived. The next night he told me, " For some time after you was here, I was I know not how; so light andeasy! I had no doubt but God would have mercy upon me; but now I am dark again: I fear lest I should perish at the last." He then broke out into prayer. I left him a little easier, beginning again to cast his care upon God. Several of our brethren called upon him, and found his hope gradually increasing. He expressed a strong confiderce in the mercy of God, and said, he feared nothing but lest he should live and turn back into the world. Before noon he was a little delirious ; but as soon as any one spoke of God, he recovered himself, and prayed so vehemently as to set all that heard him in tears. I called once more about six in the evening, and commended his soul to God. He was speechless, but not without sense, as the motion of his lips plainly showed ; though his eyes were generally fixed upward, with a look which said, " I see God." About half an hour after I went away, his soul was set at liberty, Thus, in the strength of his years, died Francis Butts, one in whose lips was found no guile. He was an honest man, fearing God, and earnestly endeavouring to work righteousness.

-I buried the body of William Turner; who, toward the close of a long illness, had been removed into Guy's Hospital, though with small hope of recovery. The night before his death he was delirious, and talked loud and incoherently, which occasioned many in the ward to gather round his bed, in order to divert themselves. But in that hour it pleased God to restore him at once to the full use of his understanding; and he began praising God and exhorting them to repent, so as to pierce many to the heart. He remained for some time in this last Ee of love, and then gave up his soul to God. Journal I. 446 REV. J. WESLEY'S JOURNAL. March, 1749. Mr. Glanville died. He was at the burial of Francis, Butts, and was then saying, '" What a mercy it is that I am alive! That I was not cut off a year ago!" The same night he was taken ill, and was for the most part delirious. In his lucid intervals he seemed intent on the things of God. I saw him not till the night before his death: he answered me sensibly once or twice, saying, he hoped te meet me in a better place: then he raved again; so I used a : hort prayer, and commended his spirit to God. Mon. January 2, 1749. I had designed to set out with a friend for Rotterdam ; but being much pressed to answer Dr. Middleton's book against the Fathers, I postponed my voyage, and spent almost twenty days in that unpleasing employment. I looked over the celebrated Tract of Mr. Daillé, "On the right Use of the Fathers." I soon saw what occasion that good man had given to the enemies of God to blaspheme ; end that Dr. Middleton, in particular, had largely used that work in order to overthrow the whole Christian system.

the very sight of whom struck me with awe. He told me, his only son, about nine years ago, came to hear me preach at Bearfield. He was then in the flower of his age, but remarkable above his years, both for piety, sense, and learning. He was clearly and deeply convinced of the truth, but returned home ill of the small-pox. Nevertheless he praised God for having been there, rejoiced in a full sense of his love, and triumphed more and more over sickness, pain, and death, till his soul returned to God. He said, he had loved me ever since, and greatly desired to see me; and that he blessed God he had seen me once, before he followed his dear son into eternity. At five I preached at Bearfield again. This day I was wet from morning to night, with the continued rain; but I found no manner of inconvenience. Having set apart an hour weekly for that purpose, I met

the children of our four schools together: namely, the boys. boarded in the new house, the girls boarded in the old; the day scholars (boys) taught by James Harding, and the girls taught by Sarah Dimmock. We soon found the effect of it in the children, some of whom were deeply and lastingly affected. I preached in the evening at Bath; Friday, 24, about noon, at Road; and in the evening at Westbury. Monday, 2'7. I rode to Shepton, where all is quiet now; in the evening I preached at Coleford; Tuesday, 28, at Oakhill, where was also great peace, and a people loving one another. ri. 31. I began abridging Dr. Cave's " Primitive Christianity." O what pity, that so great piety and learning should be accompanied with so little judgment! _ Jon. April 3. I set out for Ireland. We waited more than four hours at the passage ; by which delay, I was forced to disappoint a large congregation at Newport. About three I came to Pedwas, near Carphilly. The congregation had waited some hours. I began immediately, wet and weary as I was; and we rejoiced over all our labours. In the evening, and the next morning, (,) I preached at Cardiff. O what a fair prospect was here some years ago! Surely this whole town would have known God, from the least even to the greatest, had it not been for men leaning to their own understanding, instead of " the Law and the Testimony." At twelve I preached at Lanmais, to a loving, earnest people, who do not desire to be any wiser than God. In the evening preached at Fonmon, the next morning at Cowbridge. How is the scene changed since I was here last, amidst the madness of the people, and the stones flying on every side! Now all is calm; the whole town is in good humour, and flock to hear the glad tidings of salvation.

Before nine we came to Nenagh. I had no design to preach ; but one of the dragoons quartered there, would take no denial : so I ordered a chair to be carried out, and went to the market place. Presently such a congregation was gathered round me as I had not seen since I left Athlone. To these I spake, as I was able, the whole counsel of God; and then rode cheerfully on to Limerick. Between six and seven I preached at Mardyke, (an open place without the walls,) to about two thousand people ; not one of whom I observed either to laugh, or to look about, or to mind any thing but the sermon. Some years since an old abbey here was rebuilt, with a design to have public service therein. But that design failing, only the shell of it was finished. Of this (lying useless) the society has taken a lease. Here I preached in the morning, Saturday, 13, to six or seven hundred people. We then went to prayers at the cathedral, an ancient and venerable pile. In the afternoon I walked round the walls of the town, scarce so large as Newcastle-upon-Tyne. And the fortifications are much in the same repair ; very sufficient to keep out the wild Irish. May 14. (Being Whit Sunday.) Our church was more than full in the morning, many being obliged to stand without. I hardly knew how the time went, but continued speaking till near seven o'clock. I went at eleven to the cathedral. I had been informed it was a custom here, for the gentry especially, to laugh and talk all the time of Divine service; but I saw nothing of it. The whole congregation, rich and poor, behaved suitably to the occasion. In the evening I preached toa numerous congregation, on, " If any man thirst, let him come unto me and drink." We afterward met the society. Six or seven prisoners oi hope were set at liberty this day. A company of revellers and dancers had in the afternoou taken possession of the place where I used to preach. Some advisea May, 1749. REV. J. WESLEY'S JOURNAL. 451

me to go to another place; but I knew'it needed not. As soon as ever T came in sight, the holiday mob vanished away. I went te dine on the island: (so they call a peninsula without the walls:) we had hardly dined when one and another of the neighbours came in, till we had a company of sixteen or eighteen. We joined together in prayer, and praising God; and many, I believe, went home rejoicing. How does the frequency and greatness of the works of God make us less (instead of more) sensible of them! A few years ago, if we heard of one 'notorious sinner truly converted to God, it was matter of solemn joy to all that loved or feared him: and now, that multitudes of every kind and degree are daily turned from the power of darkness to God, we pass it over as a common thing! O God, give us thankful hearts! I met the class of soldiers, eight of whom were Scotch Highlanders. Most of these were brought up well: but evil communications had corrupted good manners. They all said, from the time they entered into the army, they had grown worse and worse. But God had now given them another call, and they knew the day of their visitation. I saw a melancholy sight. A gentlewoman of an unspotted character, sitting at home, on May 4, 1747, cried out that something seized her by the side. Then she said it was in her mouth. Quickly after she complained of her head. From that time she wept continually for four months, and afterward grew outrageous; but always insisted that God had forsaken her, and that the devil possessed her, body and soul. I found it availed nothing to reason with her; she only blasphemed the more; cursing God, and vehemently desiring, yet fearing, to die. However, she suffered me to pray; only saying, it signified not, for God had given her up.

Her brother gave me almost as strange an account of himself. Some years since, as he was in the full career of sin, in a moment he felt the wrath of God upon him, and was in the deepest horror and agony of soul. He had no rest, day or night, feeling he was under the full power of the devil. He was utterly incapable of any business, so that he was obliged to shut up his shop. Thus he wandered up and down, in exquisite torture, for just eighteen months: and then, in a moment, the pressure was removed: he believed God had not forsaken him: his understanding was clear as ever; he resumed his employ, and followed it in the fear of God. The more I converse with this people, the more I am amazed. That God hath wrought a great work among them is manifest; and yet the main of them, believers and unbelievers, are not able to give a rational account of the plainest principles of religion. It is plain, God begins his work at the heart; then " the inspiration of the Highest giveth understanding." A gentlewoman called upon me, with her son, who (she informed me) was given over last summer, having long been ill of a wasting distemper, and expected death every day. In this state he was one day in agony of prayer, when God revealed to him his pardoning love. He immediately declared this to his mother, telling her also, «© shall not die now: God has told me so." And he recovered from that hour. About eight, several of us took boat for Newtown, six miles from Limerick. After dinner we took boat, in order to return. The 452 REV. Je WESLEY'S JOURNAL. © May, 1749.

wind was extremely high. We endeavoured to cross over to the leeward side of the river; but it was not possible. The boat being small, and over-loaded, was soon deep in water; the more so, because it leaked much, and the waves washed over us frequently ; and there was no staying to empty it, all our men being obliged to row with all their strength.. After they had toiled about an hour, the boat struck upon a rock, the point of which lay just under the water. It had four or five shocks, the wind driving us on before we could get clear. But our men wrought for life ; and about six o'clock God brought us safe to Limerick. I preached at Mardyke in the evening, on, '"¢ God was in Christ, reconciling the world unto himself." I never saw, even at Bristol, a congregation which was at once so numerous and so serious. I set out for Cork. We breakfasted at Brough, nine miles from Limerick. When I went into the kitchen, first one or two, then more and more, of the neighbours gathered about me, listening to every word. I should soon have had a congregation, but I had no time to stay. A mile or two beyond Killmallock, (once a large and strong city, now a heap of ruins,) we saw the body of a man lying dead in the highway, and many people standing and looking upon it. I stopped and spoke a few words. All listened attentively, and one who was on horseback rode on with us. We quickly fell into discourse. I soon perceived he was a priest, and found he was a sensible man. I gave him a book or two at parting; and he dismissed me with, " God bless you!" earnestly repeated twice or thrice. We stopped a while at Killdorrery, in the afternoon, and took the opportunity of speaking closely to every one that understood English, and of giving them a few books. What a nation is this! Every man, woman, and child, (except a few of the great vulgar,) not only patiently, but gladly, "suffer the word of exhortation." Between six and seven we reached Rathcormuck. Mr. Lloyd read prayers, andI preached. Even the Papists ventured to come to church for once, and were a very serious part of the congregation.

We rode over to Gloster, a beautiful seat, built by an English gentleman, who had scarce finished his house, and laid out his gardens, when he was called to his everlasting home. Sir L P. and his lady dined with us, whether coming by accident or design I know not. About five I preached m the stately saloon, to a little company of plain, serious people ; the fine ones looking on, and some of them seeming to be a little affected. 1 expounded at Birr about seven, in the strongest manner I could, the story of Dives and Lazarus. We designed to dine at Ferbane, about twelve miles from Birr. We stopped at the first inn in the town; but they did not care te i 454 REV. J. WESLEY'S JOURNAL. June, 1749, entertain heretics ; neither did the people at the second inn: I alighted at the third, and went in, without asking any questions. Here I met with a woman very sick and very serious. Some of her neighbours quickly gathered about us, and we endeavoured to improve the opportunity. After some time spent in close conversation and prayer, we parted in much love. About seven I preached at Athlone. It being the time of the general review, abundance of soldiers and many officers were present. They all behaved with the utmost decency. Buta gentleman of the town did not; which had like to have cost him dear. Many swords were drawn ; but the officers interposed, and it went no further. The wind being very tempestuous in the evening, I preached in our new-built house. Toward the close of the sermon, I asked, ' Which of you will give yourself, soul and body, to God?" One cried out, with a cry that almost shook the house, " O, I will, I will." And as soon as she could stand, she came forth in the midst, to witness it before all the congregation. It was Mrs. Glass. Her words pierced like lightning. Presently another witnessed the same resolution. And not long after, one who had been sorrowing as without hope, Mrs. Meecham, lifted up her head with joy, and continued singing and praising God to the dawn of the next day.

Perceiving this was an acceptable time, I laid aside my design of meeting the society, and continued in prayer wth the whole congregation ; all our hearts being as the heart of one man. When I had at length pronounced the blessing, no man stirred, but each stayed in his place till I walked through them. I was soon called back by one crying out, " My God! my God! thou hast forgotten me." Having spoken this, she sunk to the earth. We called upon God in her behalf. The cries both of her and of several others, mourning after God, redoubled. But we continued wrestling with God in prayer, till he gave us an answer of peace. I preached at five, and about two on the Connaught side of the river; thence I hastened to Aghrim, and endeavoured to awaken a serious but sleepy congregation. I rode over to Ahaskra, and thence to Mr. Mahon's, at Castle Garth. I had much conversation with Mrs. M , and was much in doubt, from the account she gave of her own experience, whether she had not been justified many years, though she knew it not by that name. I preached at Ahaskra at six, both in the evening and in the morning; on Tuesday evening at Athlone. 1 then met the society, where one, and another, and another cried aloud for mercy. We called upon God, till several of them found mercy, and praised him with a good courage. I think more found peace with God in these four days, than in sixteen months before. I rode to Tyrrel's Pass; but did not find that fervour of spirit in the congregation which was among them the last year: yet a few there were who were still pressing on to the mark. I preached at noon at a village three miles from Tyrrel's Pass ; in the evening at Tullamore, and on Friday morning and evening. Sat 24. I rode to Mount Mellick, and dined with Joseph Fry, late a Quaker. Abundance of people were at the preaching in the evening, and ail seemed to give earnest attention. I preached at eight to a still increasing congregation; and i tes ate a a July, 1749. REV. J. WESLEY'S JOURNAL. 455

Mr. Miller, the Lutheran minister, informed me, that in a collection of tracts, published at Buding, Count Z.'s Brethren had printed several passages of my Journal, and whatever else they could glean up, which tended to prejudice the Lutherans against the Methodists. Was this merely to show their good will, or to obviate my testimony against themselves ? I finished the translation of " Martin Luther's Life." Doubtless he was a man highly favoured of God, and a blessed instrument in his hand. But O! what pity that he had no faithful friend! None that would, at all hazards, rebuke him plainly and sharply, for his rough untractable spirit, and bitter zeal for opinions, so greatly obstructive of the work of God ! I saw Dr. Stephen's Hospital, far cleaner and sweeter than any I had seen in London, and the Royal Hospital for old soldiers,. standing on the top of a hill, overlooking Phcenix Park. Al! the buildings are kept not only in gocd repair, but likewise exactly clean. 'Fhe hall is exceeding grand: the chapel far better finished than any thing of the kind in Dublin. O what is wanting to make these men happy? Only the knowledge and the love of God. I had now an opportunity of inquiring into the real state of the late transactions at Cork; an account of which is subjoined, being the extracts of some papers which were about this time put into my hands. 1. Tuomas Jones, of Cork, merchant, deposes : That on May 3, 1749, Nicholas Butler, ballad singer, came before the house of this deponent, and assembled a large mob; that this deponent went to Daniel Crone, Esq., then mayor of Cork, and desired that he would put a stop to these riots; asking, at the same time, whether he gave the said Butler leave to go about in this manner: that Mr. Mayor said, he neither gave him leave, neither did he hinder him: that in the evening, Butler gathered a larger mqgb than before, and went to the house where the people called Methodists were assembled to hear the word of God, and, as they came out, threw dirt, and hurt several of them.

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

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

for the kingdom of God. The Lord has kindled a fire in Aghrim likewise. The last time but one that I was there, several were struck with deep convictions, which continued till I came again. While I was meeting the society there, the governess of Mr. S s children was struck ta the ground, and in a short time filled with 'peace and joy in the Holy Ghost.' The next morning his steward was cut to the heart, and fell upon his knees in the midst of the sermon; as did Mr. S himself, together with his wife, and great part of the congregation. The steward went home full of peace and love. This has set the whole society on fire ; so that now every one is crying out, 'What must I do to be saved?" 'The same fire is kindled at Portarlington. I went there the next Sunday after you. One then found a sense of God's pardoning love; and last. Saturday in the society some cried out, and some fell to the ground, three of whom found peace to their souls. "I was at Mount Mellick likewise the next Sunday after you, and the power of God was present to heal. Two that were heavy laden, found rest that night. The next time we met we scarce knew how to part. We continued singing and praying till five persons received a clear manifestation of the love of God. Another found the same blessing while I was preaching this morning. We spent some time afterward at James Moss's house, in praying with some that were under deep convictions ; and two of them went home rejoicing in God their Saviour. I was now informed of two more that were rejoicing in God; so that in Mount Mellick twelve persons, in all, have found the ' peace that passeth all understanding,' since you left that place.

"J preached at Rahew likewise the week after you was there. The man of the house had fetched his mother from a considerable distance ; she had never heard a Methodist preacher before. She was soon cut to the heart, and cried out aloud. One behind her bid her fall upon her knees, which she presently did, and the whole house was as in one cry. I broke off my discourse, and began to pray, which I continued till I was so spent I could hardly speak. I went out to take a little breath, and came in again. She was crying out, 'I am dropping, dropping into hell; its mouth is open, ready to swallow me up.' I went to prayer again; and before we had done, God spoke peace to her soul. She was filled with joy unspeakable, and could but just say, 'I am in a new world! I am in a new world!' "From the whole, I cannot but observe two things: 1. What a blessing it is, when any who finds that peace, declares it openly before all the people, that we may break off and praise God. If this was always done, it would be good for many souls. The first that found it on Sunday evening, spoke before all; and we praised God. The moment she spoke, another, and then another, found peace; and each of them spoke aloud, and made the fire run through the whole congregation. I would observe, 2. The woman at Rahew had never before seen any one in the like trouble. Therefore she could not cry out because she had heard others do it; but because she could not help it; because she felt the word of God 'sharper than a two-edged sword :' and, generally, the sharper the convictions are, the sooner they are over. "This is from your son in the Gospel, Tp Tues. August 1. I spent a solemn hour with our children at Kingswood. After having settled all things there and at Bristol, I returned to l.ondon, where I received a remarkable account from Cork. On August 19, twenty-eight depositions were laid before the grand jury there, but they threw them all out; and at the same time made that memorable presentment, which is worthy to be preserved in the annals of Ireland, to al! succeeding generations : - Journal I, 380

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

though I am much reflected on for it, this does not in any wise discourage me. While I am conscious to myself that I do no harm, J am careless of what men can say of me. Michael Poor, lately a Roman, who is now of your society, read his recantation on Sunday last. Pray -et us know when you cr your brother intend for this kingdom and town . For be sure, none wish more sincerely to see and converse with you than I, who am sincerely, reverend and dear sir, "Your very affectionate brother and servant. © Aug. 29, 1749." Fri. September 1. I spoke severally with the members of the society. Saturday, 2. I gathered up a few at Belton who did once run well, and seemed now resolved, no more to " forsake the assembling of" themselves "together." At nine I preached at Misterton, to a very large and attentive congregation; between one and two, at Overthorp, near Haxey; and at Epworth about five. In the intervals of preaching I spoke with the members of the society in each place ; most of whom I found either already alive to God, or earnestly panting after him. We rode to Sykehouse ; and on Tuesday, in the afternoon, reached Osmotherley. I reached Newcastle ; and after resting a day, and preaching two evenings and two mornings, with such a blessing as we have not often found, on Friday set out to visit the northern societies. I began with that of Morpeth, where I preached at twelve, on one side of the market place. It was feared the market would draw the people from the sermon ; but it was just the contrary : they quitted their stalls, and there was no buying or selling till the sermon was concluded. At Alnwick likewise I stood in the market place in the evening, and exhorted a numerous congregation to be always ready for death, for judgment, for heaven. I felt what I spoke; as I believe did most that were present, both then and in the morning, while I besought them to " present" themselves, " a living sacrifice, holy, acceptable to God."

I rode slowly forward to Berwick. I was myself much out of order; but I would not lose the opportunity of calling, in the evening, all that were " weary and heavy laden," to Him who hath said, "I will give you rest." I preached at eight, and at four in the afternoon; and in the hours between, spoke with the members of the society. J met them all at seven, and a glorious meeting it was. I forgot all my pain while we were praising God together ; but after they were gone, I yielded to my friends, and determined to give myself a day's rest. So I spent Monday, the 11th, in writing; only I could not refrain from meeting the society in the evening. The next evening God enabled me to speak searching words to an earnestly attentive congregation. After preaching at five, I visited many, both of the sick and well: particularly, Robert Sutty, the first instrument in God's hand of awakening many in this place, who, till then, slept in sin. But O! how changed! He seemed stripped both of his gifts and graces, and forsaken both of God and man. I had a delighttul opportunity, in the evening, of describing and comforting the " broken in heart." Immediately after preaching, I took horse, and rode in a rough, stormy day to Alnwick. But before noon, it cleared up; sa that I stood once more in the market place, and called all to " come ip oa Mig IE Bh nal Ad ot Re Te ons ee 464 REV. J. WESLEY'S JOURNAL. Sept «749 boldly to the throne of grace." Hence I rode to Alemoutn, and laboured to awaken a stupid, drowsy people, by preaching, both in the evening and the next morning, in the most convincing manner I could. Foi the present, they seemed to be deeply affected : God grant it may contmue! I offered "the redemption which is in Jesus," to a more lively congregation at Widdrington. I preached in Morpeth at noon ; in Plessy about five ; and then rode on to Newcastle.

Sun 24. I began examining them one by one. At eight I preached at the Gins, another village, full of colliers, about half a mile from the town. The congregation was very large, and deeply attentive. Between one and-two I preached again at Hensingham, to as many as my voice could command, on, " Repent ye and believe the Gospel." Thence I hastened to church; and in the midst of the service I felt a sudden stroke. Immediately a shivering ran through me, and in a few minutes I was in a fever. I thought of taking a vomit immediately, and going to bed. But when I came from church, hearing there was a vast congregation in the market place, I could not send them empty away. And while I was speaking to them, God remembered me, and strengthened me both in soul and body. Reflecting on the manner of God's working here, I could not but make the following remark : The work in Whitehaven resembles that at Athlone more than does any other which I have seen in England. It runs with a swift and a wide stream; but it does not godeep. A considerable part of the town seems moved, but extremely few are awake ; and scarce three have found a sense of the pardoning love of God, from the time of the first preaching to this day. Sept. 1749. REV. J. WESLEY'S JOURNAL. 465 Mr. Cownley returned to Newcastle. Both at the morn- ing and evening preaching many seemed greatly affected; as also on Tuesday morning: but it soon died away, and they did not feel " the power of God unto salvation." Having appointed, before left Hinely Hill, to preach there again on Wednesday evening, I set out about two in the afternoon, though extremely weak, having had a flux for some days. But God renewed my strength, so that I felt less pain and weariness every hour. I had a solemn and delightful ride to Keswick, having my mind stayed on God.

I preached at five, and then returned to my brother, whom had left at Leeds. At noon we spent an hour with several of our preachers, in exhortation and prayer. About one I preached to a crowded audience of high and low, rich and poor; but their number was abundantly enlarged at five ; as was my strength both of soul and body. I cried aloud to them all, to look unto Jesus ; and scarce knew when to leave off. I then waited upon Mr. M. for an hour. O how could I delight in such an acquaintance! But the will of God be done! Let me " acquaint" myself with him," and it is enough. Sat. '7. I rode in the afternoon to Bramley, and preached to a large and quiet congregation. Great attention appeared in every face ; but no shaking among the dry bones yet. I preached in Leeds at seven, and between one and two began preaching at Birstal; but my voice (though I think it had not been stronger for some years) would not reach two thirds of the congregation. I am afraid it was the same case at Leeds, when I preached at four; though I spoke with all the strength I had. Who would have expected such an inconveniency as this, after we had been twelve years employed in the work? Surely none will now ascribe the number of the hearers to the novelty of field preaching. Having promised to visit Newcastle again, I set out early, and came thither the 68 REV. J. WESLEY'S JOURNAL. Oct. 1749. next day. I was now satisfied that God had sent Mr. Whitefield thither in an acceptable timé ; many of those who had little thought of God before, still retaining the impressions they received from him.

I rejoiced to find that God was still carrying on his work. Both in the morning and evening the hearts of many burned within them, while they were assembled in his name; and they felt his word to be "the power of God unto salvation to every one that believeth." At the meeting of the Select Society, such a flame broke out as was never there before. We felt such a love to each other as we could not express; such a spirit of supplication, and such a glad acquiescence in all the providences of God, and confidence that he would withhold from us no good thing. The rain constrained me to preach in the house, both morning and afternoon; but I could not repine ; for God was there, and spoke peace to many hearts. I preached at four, to a large congregation, and rode to Sandhutton tnat night. Two or three miles short of it we overtook a man, whom a woman, riding behind him stayed upon his horse. On my saying, " We ought to thank God it is a fair night :" ' O sir," said the man, " so we ought; and I thank him for every thing. I thank him that I am alive; and that the bull which tossed me to-day only broke two or three of my ribs; for he might have broke my neck." Twes. 17. In the afternoon we came to Leeds. I preached on, "I am the Resurrection and the Life ;" afterward spent a solemn hour with the society, and commended them to the grace of God. I rode, at the desire of John Bennet, to Rochdale, in Lancashire. As soon as ever we entered the town, we found the streets lined on both sides with multitudes of people, shouting, cursing, blas pheming, and gnashing upon us with their teeth. Perceiving it would not be practicable to preach abroad, I went into a large room, open to the street, and called aloud, " Let the wicked forsake his way, and the unrighteous man his thoughts." The word of God prevailed over the fierceness of man. None opposed or interrupted; and there was a very remarkable change in the behaviour of the people, as we afterward went through the town.

good deal longer than I am accustomed to do. Perceiving they still wanted to hear, I promised to preach again at nine, in a meadow near the town. Thither they flocked from every side; and I called aloud, "« All things are ready ; come unto the marriage." O how have a few hours changed the scene! We could now walk through every street of the town, and none molested or opened his mouth, unless to thank or bless us. At one I preached at Shackerley, four miles from Bolton, and thence rude on to Davy Hulme. Here I received a letter from Rich- ard Cawley, of Alpraham, with an invitation from the minister of Acton. After preaching in the morning at Davy Hulme, and about ten at Boothbank, in the afternoon, Friday, 20, I rode on, and, between four and five, came to Alpraham. A large congregation was waiting for me, whom I immediately called to seek God 'while he may be found." Many came again at five in the morning, and seemed just ready not only to "repent," but also "to believe the Gospel." By conversing with several here, 1 found we were not now among publicans and sinners, but among those who, awhile ago, supposed they needed no repentance. Many of them had been long "' exercising themselves unto godliness," in much the same manner as we did at Oxford; but they were now thoroughly willing to renounce their own, and accept 'the righteousness which is of God by faith." A gentleman, who had several years before heard me preach at Bath, sending to invite me to dinner, I had three or four hours' serious conversation with him. O, who maketh me to differ? Every objection he made to the Christian system has passed through my mind also : but God did not suffer them to rest there, or to remove me from the hope of the Gospel. I was not surprised when word was brought, that the vicar of Acton had not the courage to stand to his word: neither was I troubled. I love indeed to preach in a church: but God can work wherever it pleaseth him.

I preached at seven in Richard Cawley's house; and, about one, at Little Acton. We then rode on to Woor; and the next afternoon came, wet and weary enough, to Wednesbury. I hoped for a few hours' rest here; but it was a vain hope; for notice had been given that I would preach at Bilbrook in the evening; so I had seven or cight miles to ride back. I preached about six, and again in the morning. 'qaoeeee PT eee oo oe a " i ' 470 REV. Je WESLEY'S JOURNAL. Nov. 1749. On Tuesday, 24, about noon we came to Dudley. At one I went to the market place, and proclaimed the name of the Lord to a huge, unwieldy, noisy multitude; the greater part of whom seemed in no wise to know "wherefore they were come together." I continued speaking about half an hour, and many grew serious and attentive, til some of Satan's servants pressed in, raging and blaspheming, and throwing whatever came to hand. I then retired to the house from which I came. The multitude poured after, and covered over with dirt many that were near me ; but I had only a few specks. I preached in Wednesbury at four, to a nobler people, and was greatly comforted among them: so I was likewise in the morning, Wednesday, 25. How does a praying congregation strengthen the preacher ! After preaching again at one, I rode to Birmingham. This had been long a dry uncomfortable place; so I expected little good here: but I was happily disappointed. Such a congregation I never saw there before: not a scoffer, nor a trifler, not an inattentive person (so far as I could discern) among them; and seldom have I known so deep, solemn a sense of the power, and presence,.and love of God. The same blessing we had at the meeting of the society ; and again at the morning preaching. Will then God at length cause even this barren wilderness to blossom and bud as the rose ?

tiones. Sed catenis variis quasi vinctus, nolens volens hic adstrictus sum. Quamprimim tamen literas illas vertam et typis mandabo, una cum tractatulo illo, The Character of a Methodist. Forte, si non multos, aliquos excitabit Clericos aut Laicos, ad vestigia evangelica integriis premenda. 'Admodum mihi placet, te nec sect alicui, nec dogmatibus specificis sectarum adherere, nec patronum eorum agere, sed cuique libertatem relinquere de iis credendi quid velit, modo veré in Deum Filiumque ejus dilectum eredat, Deum ex toto corde amet, a peccatis abstineat, et vitam vocatione evangelicé dignam ducat. Mi Jane, dilectissime frater, rogo, precor, et obtestor per viscera misericordiarum Dei et Filii sui, ut ipsissimam hane vitam insistas, ac premere pergas, nec polemicis te immisceas. Certa solummodod bonum illud fidei pure, integra, evangelice certamen, nec ullos hostes preter carnem corruptam, ejusque desideria mundana, debelles. Cane pejts et angui fugias dogmata multiplicare, et de non necessariis disputare, que bina Satane stratagemata fuére quibus ecclesiam ab integritate et simplicitate evangelica sensim aberrare fecit. Doleo vehementer, te tot tamque gravibus et multifariis negotiis esse obrutum. Quam libenter pro tenuitate mea te, tuosque levare, gravissimaque illa onera ferre vellem, novit Omniscius. Is, precor ardenter, fulciat, sustentet, et animum vobis addat, ut Satane ejusque asseclarum regnum magis magisque indies destruatur, et Dei ejusque Filii regnum erigatur, dimanet et peuetret omnes animos, illorum imprimis quorum mentem mundi dominus occecavit. Hisce votis te demando Deo, verboque ejus gratiz, qui te sociosque tuos zdificent et hereditatem possidendam dent in omnibus sanctis. Vale, mi Jane, frater amicissime, et me amare perge. . Tui ex animo amantissimus, JoHannes DE Koxer. Dabam Rotterodami, 10 Oct. 1'749. Mosr pEaRLy BELovED Brotuer, Grace, peace, and the manifold consolations of the Holy Spirit, be, and be multiplied, to you and your society, from our God, through our Saviour. Amen. I have received your most welcome letter, dated at Ratcormuck, and have learned from it, with the greatest joy, that a great door has been opened to you in various parts of England and Ireland, while many adversaries opposed themselves to the Gospel doctrine.

Your letter to D. Perronet (4 plain Account, c,) I have not so much read as devoured ; and all things have so pleased me, that I can scarcely restrain myself from flying to London, that I may come and see the order of your society. But, bound as it were by various chains, I am confined here whether I will or not. As soon as possible, however, I will translate and print that letter, together with that little tract, The Character of a Methodist. Perhaps it will excite some, if not many, of the clergy or laity, to follow more fully the Gospel way. It pleases me much that you attach yourself neither to any sect, nor to the peculiar dogmas of sects, nor act as the patron of those dogmas, but leave to each one the liberty of believing what he will concerning them, provided only he have true faith in God and his beloved Son, love God with all his heart, abstain from sin, and lead a life worthy of the Gospel calling. My John, most dearly beloved brother, I ask, pray, and entreat you, by the bowels of mercies of God and his Son, to persevere in the very same course of life, and to continue to press forward, nor mingle yourself with polemics. Fight only that good fight of pure, unadulterated, Gospel faith, nor vanquish any other enemies than the corrupt flesh, and its worldly desires. F'ly more than from a dog or a serpent, the multiplication of dogmas, and disputing about non-essentials, which have been the two stratagems of Satan, by which he has caused the church to depart, by little and little, from Gospel purity and simplicity. I lament exceedingly that you are loaded with so many and such weighty and multifarious affairs. How willingly, according to my slender ability, I would relieve you and yours, and bear those very heavy burdens, God knows. I earnestly pray that he may uphold, sustain, and encourage you, that the kingdom of Satan and his ad- A712 REV. J. WESLEY'S JOURNAL. Dec. 1749. I was fully determined to take another journey to Rotterdam, on purpose to see this worthy man. But death had swifter wings than love. Before I could get thither he was gathered to his fathers.

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!

I retired to Lewisham. On Saturday, 9, I read the surprising " Extract of Mr. Brainerd's Journal." Surely then God hath once more " given to the Gentiles repentance unto life!" Yet amidst so great matter of joy I could not but grieve at this: that even so good a man as Mr. Brainerd should be " wise above that is written ;" in condemning what the Scripture nowhere condemns ; in prescribing to God the way wherein he should work; and (in effect) applauding himself, and magnifying his own work, above that which God wrought in Scotland, or among the English in New-England: whereas in truth, the work among the Indians, great as it was, was not to be compared to that at Cambuslang, Kilsyth, or Northampton. I retired to Newington once more, and on Saturday, 16, finished my Sermons. Monday, 18. I rode to Leigh, in Essex, and spoke in as awakening a manner as I could. Wednesday, 20. I left the little flock in peace and love, and cheerfully returned to London. I saw an uncommon instance both of the justice and mercy of God. Abraham Jones, a serious, thinking man, about fifty years of age, was one of the first members of the society in London, and an early witness of the power of God to forgive sins. He then herents may be destroyed more and more every day, and the kingdom of God and his Son built up, that it may spread through and penetrate the hearts of all, especially of those whose minds the god of this world has blinded. With these wishes I commend you to God, and to the word of his grace, which are abie to build up you and those connected with you, and to give you an inheritance among all them which are sanctified. Farewell, my John, most friendly brother, and continue to love me. Your sincerely most affectionate, Rotterdam, Oct. 10, 1749. JouN DE Koxker. ae. er ae Jan. 1750. REV. J. WESLEY'S JOURNAL. AT2

In the evening I read prayers at the chapel in West-street,. and Mr. Whitefield preached a plain, affectionate discourse. Sunday, 21. He read prayers, and I preached: so, by the blessing of God, one more stumbling block is removed. I prayed in the morning at the Foundery, and Howell Harris preached: a powerful orator, both by nature and grace ; but he owes nothing to art or education. I was desired to call on one that was sick, though I had small hopes of doing him any good; he had been so harmless a man for ninety years: yet he was not out of God's reach. He was quickly convinced that his own righteousness could not recommend him to God.. I could then pray for him in confidence of being heard. A few days after he died in peace. I read prayers, and Mr. Whitefield preached. How wise is God, in giving different talents to different preachers! Even the little improprieties both of his language and manner were a means of profiting many, who would not have been touched by a more correct discourse, or a more calm and regular manner of speaking. I rode to Canterbury. The congregation in the evening was deeply serious, and most of them present again at five in the morning. I hope God will again have much people in this place, who will worship him with more knowledge, and as much earnestness, as their forefathers did the Virgin Mary, or even St. Thomas a Becket. I designed to preach abroad in the evening, the house being far too small for the congregation ; but the rain and wind would not suffer it. Wednesday, 31. I examined the society, one by one. Some, I found, could already rejoice in God, and all seemed to be hungering after it. Fri. February 2. I preached in the evening at Shoreham; and Saturday, 3, returned to London. I preached at Hayes. What a change is here within a year or two! Instead of the parishioners going out of church, the people come now from many miles round. The church was filled in the afternoon likewise; and all behaved well but the singers, whom I therefore reproved before the congregation ; and some of them were ashamed.

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

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

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

Lent Assizes, laid before the grand jury: yet they did not find any of these bills! But they found one against Daniel Sullivan, (no preacher, but a hearer of Mr. Wesley,) who, when Butler and his mob were discharging a shower of stones upon him, put them all in bodily fear by discharging a pistol, without any ball, over their heads. If any man wrote this story to England in a quite different manner, and fixed it on a young Methodist preacher, let him be ashamed. Several of the persons presented as vagabonds in autumn, appeared at these Assizes. But none appearing against them, they were acquitted, with honour to themselves, and shame to their persecutors; who, by bringing the matter to a judicial determination, plainly showed, " There is law even for Methodists ;" and gave his majesty's judge a fair occasion to declare the utter illegality of all riots, and the inexcusableness of tolerating (much more causing) them on any pretence whatsoever. April 15. (Being Easter Day,) I preached, morning and evening ; but my voice was so weak, it could scarce be heard. One who, upon her turning to God, had been turned out of doors, and disowned by all her relations, (very good Protestants,) was received into the " house of God, not made with hands." We rejoiced over her in the evening with exceeding joy. Happy they who lose all, and gain Christ! I rode with J: R through a heavy rain, to Edinderry. The congregation was much larger than I expected ; and both in the evening and the morning, we praised God with joyful lips.

I rode to Portarlington, on a very bad horse, and was glad of a little rest. Sunday, 22. I preached at eight ; at Closeland, about two ; and between five and six, at Portarlington, to almost all the gentry in the town, on, " Thou art not far from the kingdom of God." Monday, 23. I preached at Closeland again ; and, the next morning, spoke severally with the members of the society, increased both in number and in the grace of Ged. I dined at Mr. K "5, who had lived utterly without God, for about seventy years: but God had now made both him and most of his household " partakers of like precious faith." When I first came into the house, he was in an agony of pain, from a hurt of about forty-five years' standing. I advised to apply hot nettles. The pain presently ceased, and he arose and praised God. , I examined the class of children, many of whom are rejoicing inGod. I then sought after some of the sheep that were lost, and left all I spoke with determined to return. About noon I read the letters, and in the afternoon rode cheerfully to Mount Mellick. I found the society here much increased in grace, and yet lessened in number : a case which I scarce remember to have met witn before, in all England and Ireland. I preached at eight, at two, and at five ; when some of our most vehement opposers were present, and, by their seriousness and attention, gave us reason to hope they will oppose no more I baptized a man and woman, (late Quakers,) as I had done another the night before. Afterward I visited the sick. The first we went to had been a Papist, but was cast out for hearing us While we were at prayer she cried bitterly after God, refusing to be comforted; nor did she cease till he revealed his Son in her heart May, 1750. REV. J. WESLEY'S JOURNAL. 483

which she could not but declare to all that were in the house. About. one I administered the Lord's Supper to a sick person, with a few of our brethren and sisters. Being straitened for time, I used no extemporary prayer at all; yet the power of God was so unusually present, during the whole time, that several knew not how to contain themselves, being quite overwhelmed with joy and love. Thence we rode to Tullamore. It being the fair day, many were tolerably drunk. When I began to preach, they made a little disturbance for a while; but the bulk of the audience were deeply attentive. Tues. May 1. i found many of the first were become last, being -eturned " as a dog to the vomit." Inthe evening my hoarseness (contracted in Dublin) was so increased, that I doubt few of the congregation could hear. In meeting the society, I reproved them sharply for their lukewarmness and covetousness. In that hour the spirit of contrition came down, and all of them seemed broken in pieces. At the same time my voice was restored in a moment, so that I could once more sing praise to God. I rode to Tyrrel's Pass, and found more than double the congregation which I had there last year. The next day, when I spoke to those of the society severally, I had still greater cause to rejoice ; finding a great part of them walking in the light, and praising God all the day long. I preached about noon at Cooly Lough, and about six in the market house at Athlone.

of death, but "a desire to depart, and to be with Christ." I rode to Mr. Simpson's, near Oatfield; and in the evening preached at Aghrim, to a well-meaning, sleepy people. I strove to shake some of them out of sleep, by preaching as sharply as I could. We had such a congregation at church as (it was said) had not been seen there for twenty years before. After church I preached to abundance of Papists as well as-Protestants ; and now they seemed to be a little more awake. About five in the afternoon I preached at Ahaskra, to a congregation gathered from all parts. O what a harvest might be in Ireland, did not the poor Protestants hate Christianity worse than either Popery or Heathenism ! I rode to Birr. The number of people that assembled here in the evening, and at five in the morning, and their serious attention, gave me some hope that there will more good be done even in this place. At eleven I preached in the assembly room at Nenagh, and in the evening at Limerick. The church was full at five; and one may truly say, it was full of the presence of God. The evening was cold and blustering, so that I was obliged to preach, though there was by no means room for the congregation. I afterward told the society freely and plainly of their faults. They received it as became men fearing God. I dined at Killmallock, once a flourishing city, now a vast heap of ruins. In the afternoon we called at Killdorrery. A clergyman was there a little before us, who would talk with me, whether I would or no. After an hour's conversation, we parted in love. But. our stay here made it so late before we reached Rathcormuck, that could not well preach that evening. Saturday, 19. I preached about eleven; and in the afternoon rode on to Cork. About nine in the evening I came to Alderman Pembrock's.

I rode to Kinsale, one of the pleasantest towns which I have seen in Jreland. At seven I preached at the Exchange, to a few gentry, many poor people, and abundance of soldiers. All behaved like men that feared God. After sermon came one from Cork, and informed us Mr. W. had preached both morning and afternoon under the wall of the barracks; that the town drummers came ; but the soldiers assured them if they went to beat there they would be all cut in pieces; that then the mayor came himself, at the head of his mob, but could make no considerable disturbance; that he went and talked to the commanding officer, but with so little success, that the colonel came out, and declared to the mob, they must make no riot there. Here is a turn of affairs worthy of God! Doth he not rule in heaven and earth?

I inquired concerning Richard Hutchinson, of whom 1 had heard many speak. His mother informed me, "It was about August last, being then above four years old, that he began to talk much of God, and to ask abundance of questions concerning him. From that time he never played nor laughed, but was as serious as one of threescore. He constantly reproved any that cursed or swore, or spoke indecently in his hearing, and frequently mourned over his brother, who was two or three years older, saying, ' I fear my brother will go to hell ; for he does not love God.' About Christmas I cut off his hair ; on which he said, ' You cut off my hair, because you are afraid I shall have the small-pox ; but Il am not afraid; I am not afraid to die; for I love God.' About three weeks ago he sent for all of the society whom he knew, saying he must take his leave of them; which he did, speaking to them, one by one, in the most tender and affectionate manner. Four days after he fell ill of the small-pox, and was light-headed almost as soon as he was taken: but all his incoherent sentences were either exhortation, or pieces of hymns, or prayer. The worse he was, the more earnest he was to die, saying, '1 must go home; I will go home.' One said, ' You are athome.' He earnestly replied, ' No; this is not my home; I will go to heaven.' On the tenth day of his illness, he raised himself up, and said, ' Let me go; let me go to my Father; I will go home: now, now I will go to my Father.' After which he lay down and died." I rode to Cork. By talking with Captain , I found there was no depending on the good offices of the colonel. He had told the captain with great openness, "If Mr. Wesley preached in the garracks, and the mob were to come and break the windows, I might 488 REV. J. WESLEY'S JOURNAL. June, 1750. have a long bill from the barrack master." Break the windows! Nay, it is well if they had not broken the bones of all the soldiers.

I heard, face to face, two that weie deeply prejudiced against each other, Mrs. E , and Mrs. M But the longer they talked, the warmer they grew ; till, in about three hours, they were almost distracted. One who came in as a witness, was as hot as either. I perceived there was no remedy but prayer. So a few of us wrestled with God for above two hours. When we arose, Mrs. M. ran and fell on the other's neck. Anger and revenge were vanished away, and melted down into love. One only, M t B , continued still in bitter agony of soul. We besought God in her behalf; and did not let him go, till she also was set at liberty. There being no English service, I went to the French church. I have sometimes thought, Mr. Whitefield's action was violent: but he is a mere post to Mr. Calliard. In the evening I preached at Mount Mellick, where were two from Roscrea, to show me the way thither. One of them gave us so strange a relation, that I thought it worth while to set it down, as nearly as might be, in his own words. The strangest part of it rests not on his testimony alone, but on that of many of his neighbours; none of whom could have any manner of temptation to affirm either more or less than they saw with their eyes : " My son, John Dudley, was born at Roscrea, in the year 1726. He was serious from a child, tender of conscience, and greatly fearing God. When he was at school, he did not play like other children; but spent his whole time in learning. About eighteen I took him home, and employed him in husbandry; and he grew more and more serious. On February 4, 747, just as I was laid down in bed, he cried out, 'My dear father, I am ready to be choked.' I ran, and took him in my arms; and in about a minute he recovered.

" The next morning he cried out just as before ; and continued ill about two minutes. From this time he gave himself wholly to prayer; laying aside all worldly business. Saturday, February 7. He did not appear to have any bodily distemper, but desired to make his will. I said, ' My dear child, I do not see any signs of death upon you.' He seemed concerned, and said, ' You don't believe me; but you will soon see what I say is true.' About noon, some neighbours condoling with me, on the loss of my wife, who died a few days before, when he saw me weep, he laid his hand upon my knee, and said, ' My dear father, do not offend God. Your late wife is a bright saint in heaven.' " Before ten we went to bed. About twelve he came to my chamber door, and said, ' My dear honoured father, I hope you are not displeased with me for disturbing you at this time of night; but I could not go into my bed till I brought you these glad tidings: I was this morning before the throne of grace, and I pleaded innocence ; but my heavenly Father answered, that would not do; on which I applied to our blessed Redeemer ; and now he hath, by his precious blood and his intercession, procured my pardon; and my heavenly Father hath sealed it. Everlasting praise is to his holy name. I presumed to ask, how it was with my deceased mothers and sisters; on which they all six appeared exceeding glorious: but my last deceased mother was brightest of them all; fifty times brighter than the sun. I entreat I may be buried by her.' " Sunday, 8. I went early in the morning to his chamber, and found him at prayer, which was his constant employment. He asked if he should go with me to church. I said, I thought he had better read and ok June, 1750. REV. J. WESLEY'S JOURNAL. 491 meditate athome. As soon as I was gone, he began exhorting the serv ants and his younger brother. He then went into his chamber, where he continued upon his knees till I came home, crying to God with many tears, and sweating much, through the agony of his spirit.

In spite of the indolence of some, and the cowardice of others, I preached in the evening on the Connaught side of the river. I then met the society ; but when I would have dismissed them, none seemed willing to go. We were standing and looking at each other, when a trooper stepped out into the middle of the room, and said, "I must speak. I was Saul: I persecuted the children of God. I joined with you in Philip's Town; but I fell back, and hated God and all his ways. I hated you in particular, and, a day or two ago, said all manner of evil of you. Iwas going to a woman last night, when one of my comrades met and asked me if I would go to the watch-night. Out of curiosity I came; but for half the sermon, I minded nothing that was said. 'Then God struck me to the heart, so that I could not stand, but dropped down to the ground. I slept none last night, and came to you in the morning; but I could not speak. I went from you to a few of our brethren, and they prayed with me till my burden dropped off. And now, by the grace of God, we will part no more. I am ready to go with you all over the world." The words were as fire: they kindled a flame which spread through the congregation. We praised God with one heart and one voice. I then a second time pronounced the blessing; but the people stood without motion as before, till a dragoon stepped from his fellows, and said, '1 was a Pharisee from my youth, having a strict form of godliness ; and yet I always wanted something: but I knew not what; till something within me pushed me on, I could not tell why, to hear you. J have done so, since you came hither. I immediately saw what I wanted was faith, and the love of God; and he supplied my wants here last night. Now I can rejoice in God my Saviour."

1 found the cornfort of being among those whose hearts are stablished in grace. I walked over to Kingswood, and found our family there lessened considerably. I wonder how I am withheld from dropping the whole design; so many difficulties have continually attended it: yet if this counsel is of God, it shall stand ; and all hinderances shall turn into blessings. At seven I preached at Point's Pool, an open place, a little without Lawford's Gate, just in the midst of the butchers, and all the rebel-rout, that neither fear God, nor reverence man. But I believe some of them found it good to be there. How does God surround this city on all sides! Yet still not many wise, not many rich, not many noble are called. I set out for Shaftesbury. The rain began when we set out, which a strong wind drove full in our faces. It did not stop for five hours, so that I was well drenched to the very soles of my feet; so I was very willing to stop at Shepton Mallet. The next morning we came to Shaftesbury. The rain made it impracticable to preach abroad in the evening ; otherwise the threatenings of great and small would not have hindered. I suppose the house contained four or five hundred people: it was soon filled from end to end. The chief opposers of John Haime were there; but none stirred, none spoke, none smiled. many were in tears ; and many others were filled with joy unspeakable. Wed. August 1. At five in the morning the room was nearly full. I was constrained to continue my discourse considerably longer than usual. Several of those who had been the bitterest persecutors were there. Perhaps they will be doers as well as "hearers of the word." Hence we rode to Beercrocombe ; and the next day, Thursday, 2, to Collumpton. I preached in a little meadow near the town, soon after six in the evening : about the middle of my discourse, hard rain began; but few of the congregation stirred. I then spent an hour with the society, and not without a blessing.

I preached at Gwennap, and on Friday. On Saturday noon at Bezore, near Truro ; in the evening, and on Sunday morning, in Redruth. Mr. Colins preached an exceeding useful sermon at church, upon the general judgment. At one I preached in the street, to thrice as many as the room would have contained. I afterward visited a poor old woman, a mile or two from the town: her trials had been uncommon ; inexpressible agonies of mind, joined with all sorts of bodily pain, not, it seemed from any natural cause, but the direct operation of Satan. Her joys were now as uncommon; she had little time to sleep ; having, for several months last past, seen, as it were, the unclouded face of God, and praised him day and night. -At noon I preached at Stithians, and in the evening at Sithney; Tuesday, 14, about noon, in Wendron; at Bray about six in the evening. By reflecting on an odd book which I had read in this journey, "The General Delusion of Christians with regard to Prophecy," I was fully convinced of what I had long suspected, 1. That the Montanists, in the second and third centuries, were real, scriptural Christians ; and, 2. That the grand reason why the miraculous gifts were so soon withdrawn, was not only that faith and holiness were well nigh lost; but that dry, formal, orthodox men began even then to ridicule whatever gifts they had not themselves ; and to decry them all, as either madness or imposture.

Having first sent to the mayor, to inquire if it would be offensive to him, I preached in the evening, not far from the market place. There was a vast concourse of people, very few of the adult inhabitants of the town being wanting. I had gone through two thirds of my discourse, to which the whole audience was deeply attentive, when Mr. S sent his man to ride his horse to and fro through the midst of the congregation. Some of the chief men in the town bade me go on; and said, no man should hinder me: but I judged it better to retire to the room. High and low, rich and poor followed me ; and soon filled, not only the room itself, but all the space near the doors and windows. God gave me, as it were, "a sharp threshing instru- 'ment, having teeth;" so that the stout-hearted trembled before him. O the wisdom of God, in permitting Satan to drive all these people together into a place where nothing diverted their attention, but his word had its full force upon their hearts! I preached in Camborne at noon, to the largest congregation I had ever seen there ; and at St. Agnes in the evening, to a multitude not of curious hearers, but of men that had " tasted of the good word." -John Haime, John Trembath, and I, called at Mrs. Morgan's, at Mitchell, who readily told me, and that over and over again, that she never saw or knew any harm by me. Yet I am not sure, that she has not said just the contrary to others. If so, she, not I, must give account for itto God. In the evening I preached at Port Isaac, in the street, the house not being able to contain the people. Sun, 26. I preached at St. Gennis morning and afternoon ; but, I fear, with little effect. Thence we hastened to Camelford, where I preached in the main street; the rain pouring down all the time: but that neither drove the congregation away, nor hindered the blessing of God. Many were in tears, and some could not help crying aloud, both during the preaching and the meeting of the society.

I preached at Trewalder about noon, on, "I am the Resurrection and the Life." Many were dissolved invo gracious tears, and many filled with strong consolation. In the evening Mr. Bennet (now full of days, and by swift steps removing into. eternity) read prayers in Tresmere church, and I preached on, our " great High Priest, Jesus the Son of God." oe a ae ': a 498 REV. J. WESLEY'S JOURNAL. Sept. 1750 -He desired me to preach in his church at Tamerton ; but when we came, we found no notice had been given, and the key of the church was a mile off; so I preached in a large room adjoining to it. In the evening I preached in Laneast church, to a large and attentive congregation. What can destroy the work of God in these parts, but zeal for, and contending about, opinions? About eight I preached at St. Stephen's, near Launceston, and then rode to the Dock; where I preached to such a congregation as I had not seen there for several vears. The night overtook us soon after we had begun; but the moon gave us all the light we wanted. One poor man at first bawled out for the church; but he soon went away ashamed. ll the rest seemed to be such as really desired to worship God in spirit and in truth." The house would not contain them at five, much less at noon, when the number was more than doubled. I preached in the evening at Plymouth. Multitudes were present ; but no scoffer, no inattentive person: the time for this is past, till God shall see good to let Satan loose again. Setting out early, we reached Collumpton in the evening; but as I was not expected, the congregation was small. Sun. September 2. I rode to Tiverton. At eight I preached to twice as many people as were present when I was here before; but even this congregation was doubled at one and at five. The meadow was then full from side to side, and many stood in the gardens and orchards round. It rained in the day several times ; but not a drop fell while I was preaching. Here is an open door indeed! May no man be able to shut it!

an exceeding hot day, which threw him into a fever. But he was in great peace and love, even to those who greatly wanted love to him. He'was some time at Alice Shadforth's house, with whom he daily talked of the things of God. He was never without the love of God, spent much time in private prayer, and joined likewise with her in prayer several times ina » day. On Friday, August 24, growing, as she thought, stronger in body, he sat in the evening by the fire-side: about six he fetched a deep sigh, and never spoke more. He was alive till the same hour on Saturday; at which, without any struggle, or any sign of pain, with a smile on his face, he passed away. His last words were, 'I find the love of God in Christ Jesus. All his clothes, linen, and woollen, stockings, hat, and wig, are not thought sufficient to answer his funeral expenses, which amount to one pound seventeen shillings and threepence: all the money he had was one shilling and fourpence." Enough for any unmarried preacher of the Gospel to leave to his executors. I called on poor Mrs. H » whose husband had just engaged in a new branch of business, when God took him "from the evil to come." 1 am persuaded had he continued in his simplicity he would have been alive to this day. How different from this was the case of John Hague! one who never left his first love, never was weary or faint, but daily grew in grace, and was still on the full stretch for God. When such an instrument is snatched away in the strength of his years, what can all the wisdom of man say, but, " How unsearchable are his judgments, and his ways past finding out!"

I read over a short " Narrative of Count Z 's Life, written by himself." Was there ever such a Proteus under the sun as this Lord Freydeck, Domine de Thurstain, c, c? For he has almost as many names as he has faces or shapes. O when will he learn (with all his learning) " simplicity and godly sincerity?" When will he be an upright follower of the Lamb, so that no guile may be found in his mouth? My brother set out for the north ; but returned the next day, much out of order. How little do we know the counsels of God! But we know they are all-wise and gracious. When I came home in the evening, I found my brcther abundantly worse. He had had no sleep for several nights ; and expected none, unless from opiates. I went down to our brethren below, and we made our request known to God. When I went up again he was in a sound sleep, which continued till the morning. We had a watch-night at Spitalfields. I often wonder at the peculiar providence of God on these occasions. I do not know that in so many years one person has ever been hurt, either in London, Bristol, or Dublin, in going so late in the night to and from all parts of fue town. My brother being not yet able to assist, I had more employment to-day than I expected. In the morning I read prayers, preached, and administered the sacrament to a large congregation in Spitalfields. The service at West-street continued from nine till one. At five I called the sinners in Moorfields to repentance. And, when I had finished my work found more liveliness and strength than I did at six in the morning. - left London, and, the next morning, called at what is 300 REV. J. WESLEY'S JOURNAL. Oct. 1750

styled the Half-way House. Quickly after, as a young man was riding by the door, both horse and man tumbled over each other. As soon as he got up, he began cursing his horse. I spoke a few words, and he was calm. He told me, he did fear God once ;_ but for some time past he had cared for nothing. He went away full of good resolutions. God bring them to good effect! I reached Kingswood in the evening ; and the next day selected passages of Milton for the eldest children tv transcribe and repeat weekly. I went into the school, and heard half the children their lessons, and then selected passages of the 'Moral and Sacred Poems." Friday, 28. I heard the other half of the children. Saturday, 29. I was with them from four to five in the morning. I spent most of the day in revising Kennet's." Antiquities," and marking what was worth reading in the school. Wed. October 3. I revised, for the use of the children, Archbishop Potter's " Grecian Antiquities ;" a dry, dull, heavy book. I revised Mr. Lewis's " Ilebrew Antiquities ;" something more entertaining than the other, and abundantly more instructive. I nearly finished the abridgement of Dr. Cave's " Primitive Christianity ; a book wrote with as much learning, and as little judgment, as anv I remember to have read in my whole life; serving the ancient Christians just as Xenophon did Socrates; relating every weak thing they ever said or did. I dined at P S 's, who, with his wife and daughter, are wonderful monuments of God's mercy. They were convinced of the truth -when I first preached at Bristol; and Mrs. Sk was a living witness of it: yet Satan was afterward suffered to sift her as wheat; it seems, to take possession of her bedy. He tormented her many years in an unheard-of manner; but God has now set her at full liberty. I prepared a short " History of England," for the use of the children; and on Friday and Saturday a short " Roman History," as an introduction to the Latin Historians.

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

"I was immediately changed in my dress, conversation, and whole deportment; which brought on me the ridicule of all my acquaintance : but nothing moved me. I wondered what the cross meant; for whatever appeared to be the will of God, I ran cheerfully to do, without a moment's hesitation. I felt no temptation to anger, pride, or any other evil. Though often provoked, I was not ruffled in the least. God seemed to reign in my heart alone. He was all my desire, all my hope: and this light lasted about three months, without any cloud at all: '" But after this it pleased God to remove all at once. the veil, which, til then, covered my heart; though I do not remember that any disobedience preceded ; for I feared sin more than death or hell. Yet ina moment such a scene was opened to me, that if I had not felt the hand of God underneath me, I should certainly have gone distracted. The infernal regions were represented to my view, day and night. At the same time I saw what I was by nature, and what I had deserved from God for all my sins. O how did Satan then strive to tear away my shield; and what a burden of sin did I feel! It is impossible to describe it. If I looked from God a moment, I was full of horror. I often feared I should lose my senses ; but had no thought of death, nor fear concerning it. Yet hell appeared to me without a covering, and I seemed surrounded with devils, sleeping. and waking. But I still held this fast, ' Thou hast forgiven me, O my God; and I will not let thee go.' All this time I constantly attended the preaching; and, having a strong desire to know whether friend Wesleys lived the Gospel, as weil as preached it, I got acquainted with one who lived at the Foundery. I frequently sat and worked with her, and made all possible inquiries into the most minute circumstances of their behaviour. This afterward proved a great blessing to me; for when I heard any idle report, (and I heard not a few,) I could answer peremptorily, ' I know the contrary.'

"Their preaching now took deeper hold of me than ever, and searched every corner of my heart. I saw I had nothing to bring to God, and was Jan. 1751. REV. J. WESLEY'S JOURNAL. 307 indeed vile in my own eyes. When my friends sometimes told me, how good I had been, their words were as sharp swords. I found I had nothing to trust in, but the atoning blood. But this trust kept my soul in constant peace. "Thus I went on a considerable time, before I admitted any serious reflections concerning the ordinances; which indeed did not care to think of at all, till one day reading in the third chapter of St. John's Gospel, 'Except a man be born of water and of the Spirit, he cannot enter the kingdom of God:' the words struck me to the heart; I began to read aver again, with all attention, what was written on both sides of the question. But this gave me no satisfaction ; so I tried another way, giving myself up to earnest prayer, that God would guide me by his word and Spirit, into all that he required of me. "' However, these thoughts died away, and I was quite easy about it, till one Sunday, at Devonshire Square meeting, it was brought to my mind in such a manner, that I believe the seat shook under me. I then plainly saw it was my duty, and determined to delay no longer: for that purpose I went to Cowley two or three days after. But all the night before it was to be done, I was in deep distress. I spent all the hours in weeping and prayer; and yet, as the morning drew on, my trouble increased, with strong terror, as if I was just going to execution. But I remained fixed in my purpose: and as soon as I was baptized, all the clouds dispersed, and I rejoiced more than ever in God my Saviour." I received another letter from a friend, on a subject of general concern :

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

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

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

I had desired John Haime to preach at Wedieshuns = ; but when I - came, he had but just begun the hymn: so I had an opportunity, which I did not expect, of speaking again to that willmg people. What a work would have been in all these parts, if it had not been for doubtful disputations! If the predestinarians had not thrown back those who began to run well, partly into the world, partly to the Baptists, and partly into endless disputes concerning the secret counsels of God! Waile we carried our lives in our hands, none of these came near; the waves ran two high for them; but when all was calm, they poured in on every side, and bereaved us of our children. Out of these they formed one society here, one at Dudley, and another at Birmingham. Many indeed, though torn from us, would not stay with them, but broke out into the wildest enthusiasm. But still they were all called Methodists ; and so all their drunkenness and blasphemies (not imputed to a believer) were imputed to us! I preached at Darlaston, late a den of lions: but most of the fiercest of them God has called away by a train of amazing strokes ; and those that remain are now as lambs. I preached in the evening at Wednesbury ; where, notwithstanding the rain, every man, woman, and child, stayed to the end. I gave them all an earnest caution not to lean on broken reeds, on opinions of any kind: and even the predestinarians received it in love, and told me it was highly seasonable. Wi ed. 3. I made an end of visiting the classes, miserably shattered April, 1751. REV. J. WESLEY'S JOURNAL. 3 501

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

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."

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

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.

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

"2. The poor sufferers, Iam informed, applied for redress, to a neigh bouring justice of the peace. But they could have none. So far from it, that the justice himself told them, the treatment was good enough for them ; and that if they went on, (in worshipping God according to their own conscience,) the mob should use them so again. "3. I allow, some of those people might behave with passion or ill manners. But if they did, was there any proportion at all between the fault and the punishment? Or, whatever punishment was due, does the law direct that a riotous mob should be the inflicters of it ? "4, I allow also, that this gentleman supposed the doctrines of the Methodists (so called) to be extremely bad. But is he assured of this? Has he read their writings? If not, why does he pass sentence before he hears the evidence? If he has, and thinks them wrong, yet is this a method of confuting to be used in a Christian, a Protestant country? Particularly in Engiand, where every man may think for himself, as he must give an,account for himself to God? "5, The sum of our doctrine, with regard to inward religion, (so far as 520 REV. J. WESLEY'S JOURNAL. Aug. 1751 I understand it,) is comprised in two points: the loving God with all our hearts, and the loving our neighbour as ourselves. And with regard tooutward religion, in two more: the doing all to the glory of God; and the doing to all what we would desire in like cireumstances should be done to us. I believe no one will easily confute this by Scripture and sound reason; or prove that we preach or hold any other doctrine as necessary to salvation. "6. I thought it my duty, sir, though a stranger to you, to say thus much, and to request two things of you: 1. That the damage these puor people have sustained may be repaired; and, next, that they may, for the time to come, be allowed to enjoy the privilege of Englishmen, toserve God according to the dictates of their own conscience. On these conditions they are heartily willing to forget all that is past. ' Wishing you all happiness, spiritual and temporal, "TJ remain, Reverend Sir, . "Your affectionate brother and servant.

We rode to Penryn. Here I light upon the works of that odd writer, William Dell. From his whole manner, one may learn, that he was not very patient of reproof or contradiction: so that it is no wonder there is generally so much error mixed with the great truths which he delivers. I preached at St. Mewan; Saturday, 14, at St. Lawrence, near Bodmin; a little, ugly, dirty village, eminent for nothing but a hospital for lepers, founded and endowed by Queen Anne. But I found God was there, even before I opened my mouth to a small, loving congregation, one of whom had been sensible of his acceptance with God for above six-and-fifty years. I preached at St. Clear in the afternoon, about two miles from Liskeard; and the next morning a mile nearer the town. Hence I went on to Plymouth Dock ; where I preached in the evening, to a large congregation: and on Monday evening to a much larger, with great plainness of speech. '7. Being greatly importuned to spend a few more days in Cornwall, I rode back to Launceston. After preaching there about noon; in the evening at St. Gennis; and the next morning at Cubert ; we went on, and reached St. Ives in the afternoon, on Thursday, 19. I read, with great prejudice in their favour, some of Mr. Erskine's sermons; particularly those which I had heard much commended, entitled, '' Law-death, Gospel-life." But how was 1 disappointed! I not only found many things odd and unscriptural, but some 'hat were dangerously false ; and the leaven of Antinomianism spread Oct. 1751. REV. J. WESLEY'S JOURNAL. 523 from end to end. On Saturday and Sunday I preached at St. Just, Morva, and Zennor. Monday, 23. We had a general meeting of the stewards, and a solemn watch-night. After the service was over, I rode to Camborne; and in the evening, Tuesday, 24, reached St. Clear. 'The house would not contain one half of the people; so I stood in the porch, that all, both within and without, might hear. Many from Liskeard were present; and a solemn awe was upon the whole assembly.

After preaching about noon at Plymouth Dock, we went on to Mr. V. 'sat C The next evening we reached Tiverton, where a large number of serious people were waiting for me. The sons of Belial were likewise gathered in great numbers, with a drummer at their head. When I began speaking, they began drumming and shouting: notwithstanding which, I went through my sermon, to the no small mortification of Satan's servants, and the joy of the servants of God. I would have walked home without delay; but our brethren constrained me to step into a house. One of the merchants of the town quickly followed me, with a constable, and one or two servants, who took me between them, carried me through all the mob, and brought me safe to my own lodgings. In the evening I preached at Beercrocombe ; and Saturday, 28, came to Bristol. I had much comfort among the children in Kingswood, finding several of them that really feared God. Tues. October 1. This week I had an opportunity of speaking to most of the members of the society in Bristol, who are now as calm and well united together, as if James Wh had never been. We had a solemn watch-night at Kingswood. John How, one of our nearest neighbours, a strong, healthy man, went home soon after twelve; said, " My feet are cold;" and spoke no more. He lay quietly down, and, without any struggle, was dead before one. I preached at Bath, and the next day at Salisbury. wWe rode leisurely on to Basingstoke ; and came, about two hours after sunset, to Bramsel. Farmer N: » who had begged me to come that way, upon the minister's offering me the use of his church, informing me, that his mind was changed, I rode over to Reading, preached at one and at five; and on Monday, 21, rode forward to London.

After preaching at West-street chapel in the evening, I walked to Lambeth, to see Miss Sm , who had for several days expressed an earnest desire to see either my brother or me. When I came, her sister told me, her senses were gone, and that she had not spoke for several hours. But she spoke as soon as I took her by the hand, and declared a hope full of immortality. I prayed with her, and praised God on her behalf. An hour or two after, her spirit returned to God. JOURNAL. No. IX. Saturpay, November 2, 1751. Mr. Arvin, according to my desire, informed Mr. M , that I was willing to give him twenty pounds a year, for assisting me once a week. He refused it with the utmost indignation, and from that time spoke all manner of evil. I rode to Rochester, and the next day to Canterbury, where I preached morning and evening, in what was lately the French church. We had not any disturbance from first to last, the court of king's bench having broke the spirits of the rioters. I set out early in a clear, calm morning, and in the afternoon came to London. Twes. 19. I began writing a letter to the Comparer of the Papists and Methodists. Heavy work, such as I should never choose; but sometimes it must be done. Well might the ancient say, "God made practical divinity necessary, the devil controversial." But itis necessary: we must "resist the devil," or he will not flee from us." Sat. December 22. Being informed that Mr. K » for some years zealously attached to the Brethren, had now burst his chain, had a desire to hear, from his own mouth, how he was delivered. So a day or two after, I talked with him at large, and wrote down the substance of his account, that I might make no mistake. After a few days I called upon him; I read over to him what I had written, and desired him to tell me if I had misunderstood him in any thing. And this account alone may be abundantly sufficient to pull off the mask from those crue and deceitful men. I do not speak this of all; but of them with whom he had to do.

"5. The management here gave me a great shock.. Without any 'egard to the rules laid down, R U and his wife, the directors of the economy, behaved in the most haughty and tyrannical manner. Those who were set over the children had no gifts for the work, and some of them little care for their own souls. Several of the children were whipped without cause, and sometimes out of measure; by which ill management, one of mine was utterly ruined, and has had no fear of God ever since. As for me,I might give advice if I would; but none regarded it: and when I ruse one night and covered the children, who had thrown the clothes off in their sleep, Mr. U sharply reproved me before the whole family; telling me I had done what I had no business to do; adding, that I was the most useless person in the whole house. I desired, that if so, I might return to London. With much difficulty they consented; and I made all haste back to my own house. "6. But I grew more and more uneasy at their management; which the Brethren perceiving, sent me to Yorkshire. When I had been there a few days, one of them told me, I was to go to Great Horton in the morning; it being made out to the Brethren, that I was to preach there. I was amazed, having never had one thought of preaching. Yet I did not dare to refuse; and from that time they employed me to preach, and to visit all the souls through that circuit. "7, At Holbeck we had an economy of young men. When I visited them, and examined them strictly, they declared to me so much of their Onanism, wh ms, and other abominations, that I was utterly astonished. I was constrained to rebuke them sharply; for which, in a few days I received a severe letter from Mr. Sp , telling me I was destroying God's dear children, instead of building them up; and that therefore was neither to preach nor labour any more in Yorkshire.

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

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!

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

At seven God was with us as before, and his word brake the rocks in pieces. We left York about nine, as quietly as we came, and rode to Acomb. We reached Osmotherley. After preaching in the evening, I was desired to visit a person who had been an eminent scoffer at all religion; but was now, they said, "in a strange way." I found her in a strange way indeed; either raving mad, or possessed of the devil. The woman herself affirmed that the devil had appeared to her the day before; and, after talking some time, leaped upon, and grievously tormented her ever since. We prayed with her. Her agonies ceased. She fell asleep, and awaked in the morning calm and easy. 'ues. 28. About noon we reached Stokesley, where I found none had ever yet preached abroad. Samuel Larwood had attempted it, but in vain: and so had Mr. Roberts some time after; but a clergyman came at the head ofa large mob, and obliged him to desist. About one, the person in whose house we were came in trembling, and told us what threatenings were breathed out. I answered, " Then there is no time to lose ;" and went out immediately. I suppose the mob expected to hear us sing; but they were disappointea; for I began preaching without delay. By this means, missing their signal, they came, not in a body, but two or three at a time; and as fast as they came their minds were changed; so that all were quiet, from the beginning to the end. It rained all the way we rode to Stockton; but was fair all the time I stood in the main street, and explained to a listening multitude, the joy that is in heaven " over one sinner that repenteth." I preached at Durham to a quiet, stupid congregation May, 1752. REV. J. WESLEY'S JOURNAL. 533 and the next day went on to Newcastle. On Friday and Saturday we enjoyed a little respite from labour, and were refreshed both in soul and body.

In the afternoon I preached at Alemouth. How plain an evidence have we here, that even our outward work, even the societies, are not of man's building. With all our labour and skill, we cannot, in nine years' time, form a society in this place; even though there is none that opposes, poor or rich: nay, though the two richest men in the town, and the only gentlemen there, have done all which was in their power to further it. I rode on to the poor colliers at Placey. When we came hither first, John Lane, then nine or ten years old, was one of the first who found peace with God. From that hour he continued to walk day and night in the light of his countenance. I saw him last year, longing to be with Christ. But he was detained here a little longer, that he might witness "a good confession" in death, as well as in life. He praised God as long as he had breath, and was buried a day or two before I came. May 17. (Being What-Sunday.) I preached in the morning at Gateshead, to a huge congregation, on our Lord's words, " If any man thirst, let him come unto me and drink." About tive I began near the 534 REV. J. WESLEY'S JOURNAL. _ i May, 1752. Keelmen's Hospital ; many thousands standing round, or sitting on the grass. The wind was high just before ; but scarce a breath was felt, all the time we were assembled before God. I praise God for this also. Is it enthusiasm to see God in every benefit which we receive ? I preached at Newlands, and endeavoured to remove the offences which had crept in among the simple people. In the evening I preached at Sheep Hill. It rained all the time; but that little disturbed either the congregation or me.

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

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

Sun. August 2. I baptized Joseph English (late a Quaker) and two of his children. Abundance of people were at Tyrrel's Pass in the evening ; many more than the house could contain. At five in the morning, one who had tasted of the love of God, but had afterward relapsed into his former sins, nay, and sunk into Deism, if not Atheism, 'was once more cut to the heart. At six in the evening I preached at Drumcree, where many now know in whom they have believed. Mr. Booker, the minister of D » met me here; the last man I should have expected. But it cannot last. The same person cannot long admire both John Wesley and John Taylor. I preached about noon at Street, to a civil, unconcerned congregation ; and about six in the evening, at Abidarrig, a mile short of Kenagh. Many Romanists being present, I found much concern for them, and could not but address myself to them in particular; and exhort them wholly to rely on the one Mediator between God and man. We rode to Athlone. Thursday, 6. I preached in a large open place, near the house, to many of the rich, as well as poor. Sai. 8. I called on a lively man, who is just married, in the ninetysecond year of his age. He served as an officer both in King William's and Queen Anne's wars; and a year or two ago began to serve the Prince of peace. He has all his faculties of body and mind entire, works in his garden some hours every day, and praises God who has prolonged his life to so good a purpose. At eight we had the usual congregation in the market house, and the usual blessing. Mr. G preached an excellent sermon at church, on the necessity of the religion of the heart. At five I preached on the Connaught side of the river, to abundance of Romanists as well as Protestants ; all of whom seemed convinced that they ought not any longer to halt between two opinions."'

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 preached at Aghrim, and found the people much alive to God. Tuesday, 11. I rode over to Mr. M 's. How gracious has God been to this family! Three years ago, his youngest daughter, after she had received a clear sense of the love of God, was brought to the gates of death, and continues still just on the wing for eternity. His other daughter was suddenly struck last year; and after having witnessed a good confession to all that were round about her, went to God in the full triumph of faith. Some months since, Mr. M 's brother began to decline ; and two or three weeks ago, full of unutterable peace and joy, went to Him whom his soul loved. In the evening I preached at Birr. I scarce ever saw so large, so genteel, and so serious a congregation there before. The next evening I reached Limerick. I spent Friday and Saturday in conference with our preachers, and the next week spake with each of the members of the society ; many of whum, I now found, were "rooted and grounded in love," and " zealous of good works." I rode through heavy rain to Shronill, and to Cork the next day. Sunday, 23. At eight the house would not near contain the congregation: yet I judged a small congregation with peace, preferable to a large one with noise and tumult. On Monday and Tuesday I carefully examined the society, put away those who did not walk according to the Gospel, and found about three hundred who still strive to have ¢a conscience void of offence toward God, and toward man."'

I preached in the market place at Kinsale. The next morning, at eight, walked to the Fort. On the hill above it we found a large, deep hollow, capable of containing two or three thousand people. On one side of this, the soldiers soon cut a place with thei swords for me to stand, where I was screened both from the wind and sun, while the congregation sat on the grass before me. Many eminent sinners were present, particularly of the army; and I believe God gave them a loud call to repentance. In the evening I called sinners to repentance in the main street, at Bandon. On Thursday and Friday, the rain drove us into the market house. Indeed, I hardly remember two dry days together since I landed in Ireland. Saturday, 29. I returned to Cork, and spent a comfortable day ; having a strong hope, that God will "lift up the hands that hang down." Monday, 31. I rode to Clonmell. A wide door was opened here a year ago ; but one evening, just after sermon was ended, the room in which the preaching had been, fell. Two or three persons were hurt thereby; for which reason, (could one desire a better?) the people of the town vowed that «3 Methodists should ever more preach in Clonmell. Tues. September 1. I preached at Waterford. Only one poor man behaved amiss: his case is really to be pitied. Some time since he ha¢ strong desires to serve God, and had broke off his outward sins- a Oct. 1752. REV. J. WESLEY'S JOURNAL. 543 when Mr. , one of the prebendaries, told him, he did very wrong to go after those fellows ; and made him promise to hear them no more. He kept his word, and turned back, as a dog to his vomit, wallowing in sin, as he did before. But he does not go to the Methodists ; so all is well: he may go to the devil and welcome. At eleven Mr. Walsh began preaching in Irish in the market house. It being market day, the people flocked from all sides : many of them seriously attended. A few of the rabble cursed and swore, but did not make considerable interruption. At five I went to _ the court house, and began preaching; but the mob was so numerous

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.

The remains of Elizabeth Man being brought to the room, I preached on, " Blessed are the dead which die in the Lord." How plain an instance is here of grace so changing the heart, as to jeave no trace of the natural temper! I remember her fretful, peevish, murmuring, discontented with every thing. But for more than a year before she died, God laid the axe to the root of the tree; all her peevishness and fretfulness were gone ; she was always content, always thankful. She was not only constaut in prayer, and in all the ordinances of God, but abundant in praise and thanksgiving. Often her soul ae Jan. 1753. REV. J. WESLEY'S JOURNAL. 545 was so filled with love and praise, that her body was quite overpowered. On Sunday morning she said, "I am struck with death." Her pains were violent all the day ; but they interrupted not her prayer and praise, and exhortation to those about her; till, about three in the morning, having finished her work, she was set at liberty. Sunday, 29, was a useful day to my soul. I found more than once trouble and heaviness ; but I called upon the name of:the Lord; and he gave ine a clear, full approbation of his way, and a calm, thankful - acquiescence in his will. I cannot but stand amazed at the goodness of God. Others are most assaulted on the weak side of their soul ; but with me it is quite otherwise : if I have any strength at all, (and I have none but what I have recewed,) it is in forgiving injuries : and on this very side am I assaulted, more frequently than on any other. Yet leave me not here one hour to myself, or I shall betray myself and Thee! I rode to Salisbury, and in the two following days examined severally the members of the society; and on Thursday left them determined to stand in the good old way, in all the ordinances and commandments of God. In the evening I endeavoured to reunite the little scattered flock at Winterburn. Fri. November 3. I rode to Reading; and on Saturday, to London. A remarkable note was given me in the evening: it ran in these words :

"James Thompson, sailor on board the George and Mary, a Sunderland collier, bound for Middleburgh, in September last, met with a gale of wind, which wrecked her on the Baynard Sands, off the coast of Zealand. Here every soul perished, save himself, who was for three days and three nights floating on a piece of the wreck, with another man dead by his side, in which time the poor sufferer had lost his senses. At length he was taken up by the Dolphin Packet, and escaped safe to land. He is now willing to return hearty thanks to God, and to proclaim his deliverance to the world, that all who hear it may ' praise the Lord for his goodness, and declare the wonders that he doeth for the children of men.' " In the remaining part of this, and in the following month, I prepared the rest of the books for the " Christian Library ;" a work by which I have lost above two hundred pounds. Perhaps the next generation may know the value of it. Mon. January 1, 1753. A large congregation met at four, and praised Him with joyful hearts and lips, who had given us to see another year. I breakfasted at Ephraim Bedder's. How strangely diversified is the scene of his life! How often had he been, both outwardly and inwardly, in the deep! But at-length God has lifted up his head. I visited one on the borders of eternity, who did not know his interest in Christ. O how melancholy is it to leave all below ; unless we have an earnest of a better inheritance! How can any reasonable man bear the thoughts of death, till he has a prospect beyond the grave ? Sun. '7. I breakfasted with M Y » an uncommon monument of mercy. For a long time he was " turned back as a dog to his vomit," and wallowed in all manner of wickedness. Yet his wife could never give him up, nor could he ever escape from the hell within, till she said to him one day, " Go up stairs, and ask of God; and you know not but he may yet bless you." He went, but with a dull, heavy heart, See a ee ee A " A, ie la 546 REV. J. WESLEY'S JOURNAL. Feb. 1753.

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

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

I made an end of examining the society at Manchester ; among whom were seventeen of the dragoons. It is remarkable, that these were in the same regiment with John Haime, in Flanders; but they utterly despised both him and his Master, till they removed to Manchester: here it was that one and another dropped in, he scarce knew why, to hear the preaching. And they now are a pattern o1 seriousness, zeal, and all holy conversation. I rode to Bolton, and found the society just double to what it was when I was here last; and they are increased in grace no less than in number, walking closely with God, lovingly, and circumspectly with one another. and wisely toward those that are without. Sat. '7. 1 rode to Chipping. Sunday, 8. As soon as we came into the aisle of the church from the vestry, a man (since dead) thrust himself between Mr. Milner and me, and said, " You shall not go into the pulpit." I told him, "Iam only going into the desk." He said, " But you shall not go there neither ;" and pushed me back by main strength. Eight or ten noisy men joined with him quickly, and set themselves in battle array. Fearing some might take fire on the other side, I desired Mr. Milner to begin the service. After prayers (for he had no sermon with him) great part of the congregation followed us to the vicarage. They came thither again after the evening service ; and God made them large amends for their little disappointment in the morning. =-Mr. Milner rode with us to Kendal. I preached there in a large, convenient room, (the weather not allowing me to preach abroad,) where Mr. Ingham's society used to meet. I was a little disgusted at their manner of coming in and sitting down, without any pretence to any previous prayer or ejaculation; as well as at their sitting during the hymn, which indeed not one (though they knew the tune) sung with me. But it was far otherwise after sermon: for God spake in his word. At the second hymn every person stood up, and most of them sung very audibly: and the greatest part of the society followed us to our inn; nor did they leave us till we went to rest.

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

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 began preaching at seven, and God applied it to the hearts of the hearers. 'Tears and groans were on every side, among high and low. God, as it were, bowed the heavens and came down. The flame of love went before him; the rocks were broken in pieces, and the mountains flowed down at his presence. I had designed to set out for Lincolnshire this morning. But finding that a day of God's power was come, I sent one thither in my place; and after preaching (as I had appointed) at Stamford Bridge, and at Pocklington, returned to York in the evening. Let us work together with him, when, and where, and as he pleases! Every night, while I stayed, many of the rich and honourable crowded in among us. And is not God able, even of these stones, to raise up children to Abraham 2" I preached at Pocklington again, and rode on to Whitgift Ferry. It rained a great part of the way; and just as we got to the water, a furious shower began, which continued above half an hour, while we were striving to get John Haime's horse into the boat. But we were forced, after all, to leave him behind. We set out from Whitgift soon after four; but the violent rain which attended us till after seven, made the road so dirty and slippery, that our horses could hardly keep their feet ; so that it was nine before we reached E:pworth. We had, as usual, most of the inhabitants of the town at the Cross in the afternoon. I called afterward on Mr. M and his wife, a venerable pair, calmly hastening into eternity. If those in Paradise know what passes on earth, doubt not but my father is rejoicing Bele, Ge ic oe ey, ee ' ; : me 054 REV. J. WESLEY'S JOURNAL. June, 1753,

and praising God; who has, in his own manner and time, accomplished what he had so often attempted in vain. Jon. 21. I rode to Sykehouse, and preached about noon, and then went on for Leeds. In the afternoon we called at a house where a company of rough, butcherly men, exceeding drunk, were cursing and swearing at an unusual rate. I spoke to them, in spite of German prudence, and they were not only patient, but exceeding thankful. Most of our preachers met, and conversed freely together; as we did, morning and afternoon, to the end of the week ; when our conference ended with the same blessing as it began: God giving us all to be not only of one heart, but of one judgment. This week I read over Mr. Rimius's "Candid Narrative." It informed me of nothing new. I still think several of the inconsiderable members of that community are upright. But I fear their governors " wax worse and worse, having their conscience seared as with a hot iron." I was afraid many of the congregation at Birstal would not be able to hear. But my fear was needless ; for my voice was so strengthened, that even those who sat in John Nelson's windows, a hundred yards off, could (as they afterward told me) distinctly hear every word. I preached at Keighley, where the loving spirit, and exemplary behaviour of one young man, has been a means of convincing almost all the town, except those of his own household. I rode to Haworth, where Mr. Grimshaw read prayers, and I preached to a crowded congregation. But having preached ten or eleven times in three days, besides meeting the societies, my voice began to fail. Not that I was hoarse at all; but I had not strength to speak. However, it was restored at Heptonstall in the afternoon, so that the whole congregation could hear. When shall we learn to take thought only for the present hour? Is it not enough, that God gives help when we want it ?

I rode through a delightful vale to General Wood, near Todmorden. The sun was burning hot; but they set up a little tent for me, resembling that I had at Glasgow. The people stood or sat on the grass round about. The afternoon was the hottest I ever remember in England: so that by the time we came to Bolton, I was fit for nothing but to lie down. However, in the evening my strength was renewed, and we rejoiced together in God our Saviour. Sat. June 2. Hardly knowing how to give credit to an odd story which I had heard, that one of our preachers was accustomed to preach in his sleep, I inquired more particularly concerning it, and received the following account : "On Friday, May 25, about one in the morning, being then fast asleep, he began to speak. There were present, in two or three minutes, William, Mary, Amelia Shent, John Haime, John Hampson, Joseph Jones, Thomas Mitchell, and Ann Foghill. He first exhorted the congregation to 'sing with the' spirit and the understanding also,' and gave them directions how to do it. He then gave out that hymn, line by line, Come, holy Spirit, heavenly Dove, With all thy quick'ning powers; pitching the tune, and singing it to the end. He added an exhortation to take heed how they heard: then he named his text, 1 John v, 19, 'We know that we are of God, and the whole world lieth in wickedness.' He June, 1753. REV. J. WESLEY'S JOURNAL. : 555 divided his discourse into six parts; undertaking to show, 1. That all true believers are of God: 2. That they know they are of God: 3. That the world lieth in wickedness: 4. That every individual who is of the world, is in this condition: 5. The dreadful end of such: he, 6, closed with an exhortation to those who were of God, and those who were of the world. After he had gone through two or three heads, he broke off, and began to speak to a clergyman, who came in, and interrupted him. He disputed with him for some time, leaving him space to propose his objections, and then answering them one by one. Afterward he desired the congregation, now the disturber was gone, to return thanks to God; and so gave out and sung,

in pieces." At other times she cried out, " He is tearing off my breasts; he is pouring melted lead down my throat. Now I suffer what the martyrs suffered ; but I have not the martyrs' faith." She frequently spoke as if she was another person, saying to her father, " This girl is not thine, but mine. I have got possession of her, and I will keep her;" with many expressions of the same kind. She often seemed to be in a trance, and said she saw many visions; sometimes of heaven or hell, or judgment; sometimes of things which she said would shortly come to pass. ; In the beginning of March, Mrs. G. came over to Rotherham, who herself gave me the following account : '' Soon after I came in, she fell into a raging fit, blaspheming and cursing her father and me. She added, 'ft was I that made Green's horse so bad the other day : (which had been taken ill in a most unaccountable manner, as soon as he was put into the stable:) I did it that thou mightest have the preaching no more; and I had almost persuaded thee to it. It wasI that made thee bad last night.' I was then taken in an unusual way. All the time she spoke she was violently convulsed, and appeared to be in strong agony. «After about a quarter of an hour she brake out into prayer, and then came to herself ; only still dull and heavy." John Thorpe, of Rotherham, had often a desire to pray for her in the congregation; but he was as often hindered, by a strong and sudden impression on his mind that she was dead. When he came to Woodseats, and began to mention what a desire he had had, the girl being then in a raging fit, cried out, "I have made a fool of Thorpe!" and burst out into a loud laughter. In the beginning of May all these symptoms ceased ; and she continues in health both of soul and body.

It being still sultry hot, I preached under a shady tree at Barley Hall; and in an open place at Rotherham in the evening. On Friday, 8, we reached Nottingham. Mr. S. met us here, and gave us a pleasing account of his congregation at S , continually increasing, and growing more earnest and more scandalous every day. At Nottingham also God is greatly reviving his work, and pouring water upon the dry ground. In the afternoon I rode to Markfield, where I carefully read over Mr. Stinstra's Tract upon Fanaticism. He is doubtless a well-meaning man, but deeply ignorant of the subject he treats of; and his arguments are of no force at all; for they prove abundantly too much. They utterly overthrow many of the grand arguments for Christianity; and every man may, on those principles, prove the Apostles to have been fanatics to a man. June 10. (Being Whit-Sunday.) The church contained the congregation tolerably well. After dinner, a gentleman who came from Leicester, eight miles off, invited me thither. About eight I preached there, in a place near the walls, called the Butt Close. The people came running together from all parts, high and low, rich and poor; and their behaviour surprised me; they were so serious and attentive, not one offering any interruption. We rode to Woburn. Tuesday, 12, promised to be an exceeding hot day; but the clouds rose as soon as we set out, and continued till we were near Market-street. The sun was then burning hot ; so that how my fellow travellers would get forward, I knew not. But God knew. As soon as we set out, a cloud arose and covered us again. The wind then came about and blew in our faces, so that we had a tolerable cool ride to London. I found the town much alarmed with Mr. Rimius's Narrative, and Mr. Whitefield's letter to Count Z. July, 1753. REV. J. WESLEY'S JOURNAL. 557 It seems, indeed, that God is hastening to bring to light those hidden works of darkness.

Mr. Wh showed me the letters he had lately received from the Count Coffart, P. Bohler, and James Hutton. I was amazed. Either furious anger or settled contempt breathed in every one of them. Were they ashamed after all the abominations they had committed? No; they were not ashamed: they turned the tables upon Mr. Wh Cc protested before God, he had never made Lynde any offer at all. TheC blustered, like himself, and roundly averred, he could _ say something if he would. J. H. said flat, " You have more than diabolical impudence : I believe the devil himself has not so much." -Mr. Walsh preached at Short's Gardens in Irish. Abundance of his countrymen flocked to hear, and some were cut to the heart. How many means does God use, to bring poor wanderers back to himself! Sun. July 1. He preached in Irish in Moorfields. The congregation was exceeding large, and behaved seriously ; though probably many of them came purely to hear what manner of language it was. For the sake of these he preached afterward in English, if by any means he might gain some. I rode over to Mr. K: 's, at Taddington, 'an Israelite indeed."" Dr. Hales sent after dinner to desire our company, and showed us several experiments. How well do philosophy and religion agree in a man of sound understanding ! After preaching at the chapel, morning and afternoon, I took horse with Mr. P. We had designed to ride only two or three hours, in order to shorten the next day's journey. But a young man, who overtook us near Kingston, induced us to change our purpose. So we only rested about half an hour at Cobham ; and, leaving it between nine and ten, rode on softly in a calm, moonshiny night, and about twelve came to Godalming. We took horse again at half an hour past four, and reached Portsmouth about one.

At halfan hour after six, I preached in the market place, to a numerous. congregation: but they were not so serious as those at Portsmouth. Many children made much noise, and many grown persons were talking aloud, almost all the time I was preaching. It was quite otherwise at five in the morning. There was a large congregation again; and every person therein seemed to know this was the word whereby God would judge them in the last day. In the afternoon, I walked to Carisbrook Castle ; or rather, the poor remains of it. It stands upon a solid rock on the top ofa hill, and commands a beautiful prospect. There is a well in it, cut quite through the rock, said to be seventy-two yards deep ; and another in the citadel, nearahundred. They drew up the water by an ass, which they assured us was sixty years old. But all the stately apartments lie in ruins. Only just enough of them is left, to show the chamber where poor King Charles was confined, and the window through which he attempted to escape. In the evening the congregation at Newport was more numerous and more serious than the night before. Only one drunken man made a little disturbance. But the mayor ordered him to be taken away. : We set out early from Newport, and crossed over from Cowes to Southampton. In the afternoon we came to Salisbury ; and on Saturday, rode on to Shaftesbury. I preached in the new house in the evening ; on Sunday afternoon, at Deverel Long Bridge; and on Monday, 16, before noon, praised God with our brethren at Bristol. '7. Ai their earnest desire, I preached to the poor colliers confined in Newgate on account of the late riot. They would not hear the Gospel while they were at liberty. God grunt they may profit by it now! We set out for the west; and on Friday, 20, came

I preached at eight to a still larger congregation ; and in Morva at one, to near the same number. Many backsliders were among them; to whom I cried, " How shall I give thee up, Ephraim?" Few of the congregation were unmoved; and when we wrestled with God in prayer, we had a strong hope he would not cast them off for ever. About five I began preaching at Newlyn, on part of the Gospel for the day, "' Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdo.n of heaven." In the morning I waked between two and three. I had had a looseness for several days. On Sunday it increased every hour; but I was resolved, with God's help, to preach where I had appointed. I had now, with the flux, a continual headache, violent vomitings, and several times in an hour, the cramp in my feet or legs ; sometimes in both legs and both thighs together. But God enabled me to be throughly content, and thankfully resigned to him. I desired one to preach in my place in Ludgvan at noon, and at Helstone in the evening ; and another on Tuesday noon, at Porkellis ; promising, if I was able, to meet them in the evening. After living a day and a half on claret and water, I found myself so easy, that I thought I could ride to Crowan. I found no inconvenience the first hour; but in the second my disorder returned. However, I rode on, being unwilling to disappoint the congregation, and preached on, Be careful for nothing." I then rode straight, as fast as I conveniently could, to Mr. Harris's, in Camborne.

I preached to the condemned malefactors in Newgate ; but I could make little impression upon them. I then took horse for Paulton, where I called on Stephen Plummer, once of our society, but now a zealous Quaker. He was much pleased with my calling, and came to hear me preach. Being straitened for time, I concluded sooner than usual; but as soon as I had done, Stephen began. After I had listened half an hour, finding he was no nearer the end, I rose up to go away, His sister then begged him to leave off; on which he flew into a violent rage, and roared louder and louder, till an honest man took him in his arms, and gently carried him away. What a wise pre i eb Py 7 oh ' 562 REV. J. WESLEY'S JOURNAL. Oct. 1753. vidence was it, that this poor young man turned Quaker, some years before he ran mad! So the honour of turning his brain now rests upon them, which otherwise must have fallen upon the Methodists. I preached at six in the evening at Buckland, about two miles from Frome, in a meadow of Mr. Emblen's, a wonderful monument of the grace of God; who, from the day he received peace, (being then acquainted with no Methodist,) has continually walked in the light of God's countenance. The curate had provided a mob, with horns, and other things convenient, to prevent the congregation's hearing me. But the better half of the mob soon left their fellows, and listened with great attention. The rest did no harm: so that we had a comfortable opportunity ; and another at five in the morning. I rode once more to New Kingswood. The hearers were more numerous than ever. As I did not expect to see them soon again, I used once more all possible plainness of speech; and their behaviour seemed to show that the word of God found its way into their hearts.

I read with great attention the Chevalier Ramsay's " PhiJosophical Principles of Religion." He undertakes to solve all the difficulties in the Christian Revelation, allowing him only a few postuJata : 1. That human souls all existed, and personally sinned, in paradise. 2. That the souls of brutes are fallen angels. 3. That pain is the only possible means whereby God himself can cure sin: and, 4. That he will, in the end, by the pains of purgatory, purify and restore all men and all devils Amazing work this! '7. I began visiting the societies in Wiltshire, and found much cause to praise God on their behalf. ''7, I was desired by Lady F. to visit her daughter, ill of a consumption. I found much pity, both for the parent and the child, pining away in the bloom of youth. and yet not without joy; as she was already much convinced of sin, and seemed to be on the very brink of deliverance. I saw her once more on Saturday, 29, and left ner patiently waiting for God. Not long after, my brother spent some time with her in prayer, and was constrained, to the surprise of all that were present, to ask of God again and again, that he would perfect his work in her soul, and take her to himself. Almost as soon as he had done, she stretched out her hands, said, ' Come, Lord Jesus," and died. Mon. October 1. I rode to Salisbury, and the next day to a village in the New Forest, eight miles wide of Southampton ; where I preached, in the evening, to a well-meaning, serious congregation. Wednesday, 3. -We rode to Southampton ; thence crossed over to Cowes, and reached Newport before eleven. At five in the afternoon, I went to the market place. The congregation was large, and deeply attentive. It was near the same at six in the evening ; and all seemed to drink in the exhortation, to "present themselves a living sacrifice, holy, acceptable to

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

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

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

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

June 2. (Being Whit-Sunday.) I preached at the Foundery; which Thad not done before in the evening: still I have not recovered my whole voice or strength: perhaps I never may: but let me use what I . have. I rode to Cookham. The next evening I preached m a magnificent apartment, to a suitable congregation. How seldom is the Gospel heard in a palace! But what is too hard for God? I took another ride to Sundon, and on the road read " Strada de Bello Belgico ;" a historian scarce inferior in any respect either to Livy or Tacitus. As to his religion, I should rather compare him to the former: for Tacitus was no friend either to superstition or cruelty. We spent some hours at Rest, a seat of the late Duke of Kent ; who was forty years laying out and improving the gardens, which I cannot but prefer even before Lord Cobham's. But how little did the place answer its name! How little rest did its miserable maste1 enjoy! Thou, O God, hast made our heart for thyself; and it cannot rest, till it resteth in thee. I read one of the prettiest trifles which perhaps is extant in the English tongue, Mr. Hay, " On Deformity." Surely such a writer deserves a better subject.

Sat. July 6. I spent two hours in the gardens at Kensington. They are just fit for a king; far more grand than pleasant: and yet nothing so grand as many parts of the Peak in Derbyshire. I set out with my brother, and on Wednesday, 10, reached Lackenham, near Norwich. Here we had a full account of that wretched man, James Wheatley, for whom, I fear, it had been good if he had not been born. All Norwich was in an uproar concerning him ; so that it did not appear we could have any place there. However, on Sunday, 14, at seven in the morning, my brother took his stand in the street. A multitude of people quickly gathered together, and were tolerably quiet, all things considered. I would willingly have taken his place in the evening, but had neither voice nor strength. However, on Thursday, 18, being a little recovered from the illness which had attended me for several days, after my brother had done, I spoke to the congregation for a few minutes; and promised to see them again, if God should restore my strength, at the first opportunity. I rode to Newmarket, and the next day to Bedford. Sunday, 21. I preached near St. Peter's Green; having never preached abroad since I was there before. Monday, 22. I returned to London. - Mon. August 5. I set out for Canterbury. On the way I read Mr. Baxter's "' History of the Councils." It is utterly astonishing, and would be wholly incredible, but that his vouchers are beyond all exception. What a company of execrable wretches have they been, (one cannot justly give them a milder title) who have almost in every age, since St. Cyprian, taken upon them to govern the Church! How has one council been perpetually cursing another ; and delivering all over to Satan, whether predecessors or coteniporaries, who did not implicitly receive their determinations, though generally trifling, sometimes false, and frequently unintelligible, or self-contradictory! Surely Mohammedanism was let loose to reform the Christians! I know not but Constantinople has gained by the change. I was much out of order: however, I preached in the evening ; but could do nothing the next day. On Thursday I hastened ie 570 REV. J. WESLEY'S JOURNAL. Sept. 1754

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

Mr. Gilbert Tennent, of New England, called upon me, and informed me of his design, now ready to be executed, of founding an American college for Protestants of every denomination: an admirable design, if it will bring Protestants of every denomination to bear with one another. I delivered my own soul, by one more conversation with Sir ; the substance of which I wrote to him the next day in the following letter : " October 28, 1'754. " Srr, Whether I see you any more in this life or no, I rejoice that I have seen you this once; and that God enabled you to bear with patience, what I spoke in the simplicity of my heart. "The substance of what I took the liberty to mention to you this morning was, You are on the borders of the grave, as well as I: shortly we must both appear before God. When it seemed to me, some months since, that my life was near an end, I was troubled that I had not dealt plainly with you. This you will permit me to do now, without any reserve, in the fear and in the presence of God. '"' reverence you for your office as a magistrate ; I believe you to be an honest, upright man; I love you for having protected an innocent people from their cruel and lawless oppressors. But so much the more am I obliged to say, (though I judge not; God is the judge,) I fear you are covetous; that you love the world: and if you do, as sure as the word of God is true, you are not ila state of salvation.

Upon the whole, I must once more earnestly entreat you to consider yourself, and God, and eternity. As to yourself, you are not the proprietor of any thing; no, not of one shilling in the world. You are onlya steward of what another entrusts you with, to be laid out not according to your will but his. And what would you think of your steward, if he laid out what is called your money, according to his own will and pleasure? 2. Is not God the sole proprietor of all things? And are not you to give an account to him for every part of his goods? And O how dreadful an account, if you have expended any part of them not according to his will, but your own? 3. Is not death at hand? And are not you and I just stepping into eternity? Are we not just going to appear in the presence of God; and that naked of all worldly goods? Will you then rejoice in the money you have left behind you? Or in that you have given to support a family, as it is called; that is,.in truth, to suvport the pride, and vanity, and luxury, which you have yourself despised all your life long? O, sir, I beseech you, for the sake of God, for the sake of your own immortal soul, examine yourself, whether you do not love money? If so, you cannot love God. And if we die without the fear of God, what remains? Only to be banis'ied from him for ever and ever! I am, with true respect, sir, Journal I. 87 " Your servant, for Christ's sake.". JOURNAL. No. X. Fesruary 16, 1'755. Having heard a confused account from a place near Camelford, in Cornwall, I wrote to a friend near it, and received the following answer : " According to your desire, I have inquired into the particulars of the late affair at Delabole Quarry. The rock is about thirty yards thick; but the most valuable part of the stone lies undermost. "There were nine partners who shared the advantage of this part of the quarry. Being greedy of gain, they brought out as much of the under part as possible; and the rather, because the time for which they had hired it was within a month of expiring.

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

Hence we rode to Thirsk, where I met the little society ; and then went on to York. The people had been waiting for some time. So I began preaching without delay, and felt no want of strength, though the room was like an oven through the multitude of people. I read Dr. Sharp's elaborate Tracts on the " Rubrics and Canons." He justly observes, with regard to all these, 1. That our governors have power to dispense.with our observance of them: 2. That. a tacit dispensation is of the same force with an explicit dispensation: 3. That their continued connivance at what they cannot but know, is a tacit dispensation. I think this is true; but if it be, he has himself answered his own charge against the Methodists (so called.) For suppose the Canons did forbid field preaching, as expressly as playing at cards and frequenting taverns, yet we have the very same plea for the former, as any clergyman has for the latter. All our governors, the king, the archbishop, and bishops, connive at the one as well as the other. Sat. '7. One of the residentiaries sent for Mr. Williamson, who had invited me to preach in his church, and told him, " Sir, I abhor persecution; but if you let Mr. Wesley preach, it will be the worse for you." He desired it nevertheless ; but I declined. Perhaps there is a providence in this also. God will not suffer my little remaining strength to be spent on those who will not hear me but in an honourable way. S82 REV. J. WESLEY'S JOURNAL. June, 1755 We were at the minster in the morning, and at our parish church in the afternoon. The same gentleman preached at both; but though I saw him. at the church, I did not know I had ever seen him before. In the morning he was all life and motion; in the afternoon he was quiet as a post. At five in the evening, the rain constrained me to preach in the oven again. The patience of the congregation surprised me. They seemed not to feel the extreme heat, nor to be offended at the close application of those words, "Thou art not far from the kingdom of God."

I took my leave of the richest society, number for number, which we have in England. I hope this place will not prove (as Cork has for some time done) the Capua of our preachers. When I came to Epworth, the congregation was waiting. So I went immediately to the Cross; and great was our glorying in the Lord. I met the stewards of the Lincolnshire societies, who gave us an agreeable account of the work of God in every place. I preached ina meadow at Misterton, to a larger congregation than ever met there before. At eight I preached at Clayworth, and at Rotherham in the evening. Here likewise was such a number of people assembled, as was never before seen in that town. Is not this one clear proof of the hand of God, that although the novelty of this preaching is over, yet the people flock to hear it in every place far more than when it was a new thing? In the evening I preached at Sheffield. In the morning I examined the members of the society ; and was agreeably surprised to find, that though none had visited them, since I did it myself, two years ago, yet they were rather increased than diminished in number, and many of them growing in grace. I preached in the evening at Nottingham, and on Thursday afternoon reached London. From a deep sense of the amazing work which God has of late years wrought in England, I preached in the evening on those words, Psalm cxlvii, 20, " He hath not dealt so with any nation ;" no, not even with Scotland or New England. In both these God has indeed made bare his arm; yet not in so astonishing a manner as among us. 'This must appear to all who impartially consider, 1. The numbers of persons on whom God has wrought: 2. The swiftness of his work in many, both convinced and truly converted in a few days: 3. The depth of it in most of these, changing the heart, as well as the whole conversation: 4. The clearness of it, enabling them boldly to say, " 'Thou hast loved me; thou hast given thyself for me:" 5. The continuance of it. God has wrought in Scotland and

New England, at several times, for some weeks or months together ; but among us, he has wrought for near eighteen years together, without any observable intermission. Above all, let it be remarked, that a considerable number of the regular clergy were engaged in that great work in Scotland; and in New England, above a hundred, perhaps as eminent as any in the whole province, not only for piety, but also for abilities, both natural and acquired ; whereas in England there were only two or three inconsiderable clergymen, with a few young, raw, unlettered men ; and these opposed by well nigh all the clergy, as well as laity in the nation. He that remarks this must needs own, both that this is a work of God, and that he hath not wrought so in any other nation. July, 1755. REV. J. WESLEY'S JOURNAL. 583 I was considering what could be the reasons why the hand of the Lord (who does nothing without a cause) is almost entirely stayed in Scotland, and in great measure in New England. It does not become us to judge peremptorily ; but perhaps some of them may be these : 1. Many of them became " wise in their own eyes ;" they seemed to think they were the men, and there were none like them. And hence they refused God the liberty of sending by whom he would send; and required him to work by men of learning, or not at all. 2. Many of them were bigots, immoderately attached either to their own opinions or mode of worship. Mr. Edwards himself was not clear of this. But the Scotch bigots were beyond all others; placing Arminianism (so calied) on a level with Deism, and the Church of England with that of Rome. Hence they not only suffered in themselves and their brethren a bitter zeal, but applauded themselves therein; in showing the same spirit against all who differed from them, as the Papists did against our forefathers. 3. With pride, bitterness, and bigotry, self indulgence was joined; self denial was little taught and practised. It is well if some of them did not despise, or even condemn, all self denial in things indifferent, as in apparel or food, as nearly allied to Popery. No marvel then that the Spirit of God was grieved. Let us profit by their example.

I mentioned to the congregation another means of increasing serious religion, which had been frequently practised by our forefathers, and attended with eminent blessing; namely, the joining in a covenant to serve God with all our heart and with all our soul. I explained this for several mornings following ; and on Friday many of us kept a fast unto the Lord, beseeching him to give us wisdom and strength, to promise unto the Lord our God and keep it. I explained once more the nature of such an engagement, and the manner of doing it acceptably to God. At six in the evening we met for that purpose, at the French church in Spitalfields. After I had recited the tenor of the covenant proposed, in the words of that blesssd man, Richard Alleine, all the people stood up, in testimony of assent, to the number of about eighteen hundred persons. Such a night I scarce ever saw before. Surely the fruit of it shall remain for ever. I buried the remains of a rough, honest, friendly man, Captain Edward Stotesbury. But the lion was become a lamb before God took him to himself. I took my leave of the congregation in Moorfields, by applying those awful words, " It is appointed for men once to die ;" and early in the morning set out for Cornwall. In the evening I preached to a sleepy congregation at Reading, on, " It is a fearful thing to fall into the hands of the living God ;" and to much such another on Tuesday evening at Salisbury, on, " Harden not your hearts." On Wednesday, 20, at noon, I preached at Shaftesbury, to a much more lively people. In the afternoon both my fellow traveller and I were fairly worn out. We betook ourselves to prayer, and received strength. Nor did we faint any more, till, on Friday, 22, we reached Plymouth Dock. And I found myself far less weary then, than on Monday, when I came to Colebrook.

Understanding there were many present who did once run well, I preached at eight, (the rain ceasing just in time,) on, " How shall I give thee up, Ephraim ?"? Many endeavoured, but in vain, to hide their tears. I was agreeably surprised at church to hear the prayers read, not only with deliberation, but with uncommon propriety. At one the congregation was nearly double to what it was in the morning ; and all were still as night. Surely these are patient hearers: God grant they may be fruitful ones! At five I preached in Gwennap, to several thousands ; but not one of them light or inattentive. After I had done, the storm arose, and the rain poured down, till about four in the morning: then the sky cleared, and many of them that feared God gladly assembled before him. Mon. September 1. I preached at Penryn, to abundantly more than the house could contain. We went to Falmouth. The town is not now what it was ten years since: all is quiet from one end to the other. I had thoughts of preaching on the hill near the church; but the violent wind made it impracticable : so I was obliged to stay in our own room. The people could hear in the yard likewise, and the adjoining houses; and all were deeply attentive. At four Mrs. M. came into my room, all in tears, and told me she had seen, as it were, our Lord standing by her, calling her by her name; and had ever since been filled with joy unspeakable. Soon after came her sister, in almost the same condition, and afterward her niece; who likewise quickly melted into tears, and refused to be comforted. Which of these will endure to the end? Now, at least, God is among them. After preaching again, to a congregation who now appeared ready to devour every word, I walked up to Pendennis Castle ; finely situated on the high point of land which runs out between the bay and the harbour, and commanding both. It might easily be made exceeding strong; but our wooden castles are sufficient.

In the afternoon we rode to Helstone, once turbulent enough, but now quiet as Penryn. I preached at six, on a rising ground, about a musket-shot from the town. Two drunken men strove to interrupt ; but one soon walked away: the other leaned on his horse's neck, and fell fast asleep. What has done much good here is, the example of Ww T He was utterly without God in the world, when his father died, and left him a little estate, encumbered with huge debt Sept. 1755. REV. J. WESLEY'S JOURNAL. 587 Seven or eight years ago he found peace with God. He afterward sold his estate, paid all his debts, and, with what he had left, furnished a little shop. Herein God has blessed him in an uncommon manner. Meantime, all his behaviour is of a piece; so that more and more of his neighbours say, " Well, this is a work of God!" In the evening heavy rain began, just as I began to give out the hymn; but it ceased before I named my text. I spoke very plain, and it seemed to sink into many hearts; as they showed by attending at five in the morning, when we had another happy and solemn hour. About noon, Friday, 5,1 called on W. Row, in Breage, in my way to Newlyn. 'Twelve years ago," he said, "I was going over Gulval Downs, and I saw many people together; and I asked what was the matter ; and they told me a man was going to preach: and I said, ' To be sure it is some mazed man:' but when I saw you, I said, ' Nay, this is no mazed man:' and you preached on God's raising the dry bones ; and from that time I could never rest till God was pleased to breathe on me, and raise my dead soul."

In the evening I reached North Moulton: but, being wet and tired, and the people not having notice, I did not preach till the next morning. A few, I found, stand steadfast here also, though a neighbouring gentleman has threatened them much unless they will leave this way, has turned many out of their work or farms, and headed the mob in person. On Saturday evening I preached at Tiverton, to a well-established people. I rode to Collumpton, where the minister preached an excellent practical sermon. At one I preached on the parable of the sower; and about five in the market house at Tiverton. The congregation was larger than for some years: yet all behaved as though they really desired to save their souls. It rained the greater part of the day, which lessened the congregation at Charlton. We walked up to Glastonbury Tower, which a gentleman is now repairing. It is the steeple of a church, the foundation of which is still discernible. On the west side of the tower there are niches for images; one of which, as big as the life, is still entire. The hill on which it stands is extremely steep, and of an uncommon height ; so that it commands the country on all sides, as well as the Bristol Channel. Iwas weary enough when we came to Bristol; but I preached till all my complaints were gone; and I had now a little leisure to sit still, and finish the Notes on the New Testament." Fri. October 3. I rode over to Pill, a place famous from generation to generation, even as Kingswood itself, for stupid, brutal, abandoned wickedness. But what is all the power of the world and the devil, when the day of God's power is come? Many of the inhabitants now seem desirous of turning from the power of Satan to God. I preached on the south-west side of Bristol. I supposea considerable part of the congregation had hardly ever heard a sermon in the open air before; but they were all (rich and poor) serious and attentive. No rudeness is now at Bristol. I preached on the Green, near Pill, to a large and serious congregation. It rained Journal I. 88 . 590 REV. J. WESLEY'S JOURNAL. Nov. 1755.

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 !

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

As I was returning from Zoar, I came as well as usual to Moorfields ; but there my strength entirely failed, and such a faintness and weariness seized me, that it was with difficulty I got home. I could not but think, how happy it would be (suppose we were ready for the Bridegroom) to sink down and steal away at once, without any of the hurry and pomp of dying! Yet it is happier still to glorify God in our death, as wellas our life. About this time I received a serious, sensible letter ; the substance of which was as follows : "Scarce any nation passes a century without some remarkable fluctua- tion. How should it be otherwise? For how can that be perpetually stable, wherein man, full of instability, is principally concerned? It is Dec. 1755. REV. J. WESLEY'S JOURNAL. 593. certain, therefore, that all the quiet in a nation is ordered by divine wisdom ; as all the confusions and convulsions are permitted by divine justice. Let us view the present state of Great Britain in this light; resting assured, that all which befalls us is intended to promote our good in this world, and that which is to come. "This land is ripe for judgments. How few are there herein who even intend to please God in all they do? And all besides are subject to divine wrath. For all who live without any regard to God, are wilful sinnerg against God, and every hour liable to the stroke of his offended justice And what shall these do when visited by the sword, the plague, the famine, or the furious elements? O that they would turn to God through the Saviour of sinners! Surely then they would find mercy! Yea, and probably see the salvation of God, even in the land of the living.

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

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

That is: Though we may conceal our gray hairs with a wig, this will not deceive or keep off death. Proserpine, in the mythology of the ancient Heathens, was the fabled queen of hell, who presided over the death of mankind; and according to their opinion no one could die if she, or her minister Atropos, did not cut off a lock of hair from the head. Feb. 1756. REV. J. WESLEY'S JOURNAL. 595 which I had such giorious evidences of the eternal power and Godhead of my great Redeemer. bless God I love Mr. B as well as all mankind; but it grieves me to see people led in the high road to hell, instead of heaven; especially at a time which calls upon all to awake and prepare to meet their God." Saturday, 17, and in the spare hours of the following days, I read over Mr. Pike's Philosophia Sacra; Sacred Philosophy ; a treatise admirably well wrote, by an ingenious man, who says all that can be said for Mr. Hutchinson's hypothesis : but it is only an hypothesis still ; much supposition, and little proof. I rode to Canterbury, and preached in the evening to such a congregation as I never saw there before ; in which were abundance of the soldiers, and not a few of their officers. I preached about noon at Dover, to a very serious but small congregation. We afterward walked up to the Castle, on the top of a mountain. It is an amazingly fine situation; and from hence we had a clear view of that vast piece of the cliff, which a few days ago divided from the rest, and fell down upon the beach. In returning to London, I read the life of the late czar, Peter the Great. Undoubtedly he was a soldier, a general, and a statesman, scarce inferior to any. But why was he called a Christian? What has Christianity to do either with deep dissimulation or savage cruelty 2

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.

I met about a hundred children, who are catechised publicly twice a week. Thomas Walsh began this some months ago; and the fruit of it appears already. What a pity that all our preachers in every place have not the zeal and wisdom to follow his example! I breakfasted with one of the most lovely old men I ever saw; John Garret, a Dutchman by birth, and a speaker among the Quakers. Thence we went to a poor dying backslider. When we came in he was crying to God out of the deep; but before we left him his heaviness was gone, and he desired nothing but to be with Christ. I looked over a celebrated book, " The Fable of the Bees." Till now I imagined there had never appeared in the world such a book as the works of Machiavel. But Dr. Mandeville goes far beyond it. The Italian only recommends a few vices, as useful to some particular men, and on some particular occasions. But the Englishman loves and cordially recommends vice of every kind ; not only as useful now and then, but as absolutely necessary at all times for all communities! Surely Voltaire would hardly have said so much. And even Mr. Sandeman could not have said more. April 16. (Being Good Friday.) Near four hundred of the society met, to follow the example of their brethren in England, and renew thei covenant with God. It was a solemn hour: many mourned before God and many were comforted. Jn the following week all our preachers met. I never before found such unanimity among them. They appeared now to be not only of one heart, but likewise of one mind and judgment.

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

I preached in the market place at Kinsale. I walked to the Fort. It commands the entrance of the harbour, and has three tier of guns, one over the other. It is built upon the firm rock; is of a large extent, and the upper part of a great height from the water. But all is out of repair; many of the cannon are dismounted; most of them unfit for service; so that many think a second-rate man-of-war might take it in a few hours' time. At one I preached in the Exchange: abundance of soldiers, and the colonel, with several officers, were present ; so that 1 conceived some hopes that the seed sown even at Kinsale will not all be lost. At five I preached in the wt al nA - 7 eS vee 604 REY. J. WESLEY'S JOURNAL. May, 1756 market house at Innishannon to a very large and well-behaved congregation, and then went on to Bandon. I rode out with Mrs. Jones, as I did every day, to save her life, if possible. From the hill we had a fair view of Castle Barnard, with the park adjoining ; in which, a few years ago, Judge Barnard used to take such delight. Indeed, it is a beautiful place in every respect. The house is one. of the most elegant I have seen in the kingdom, both as to the structure and the situation; standing on the side of a fruitful hill, and having a full command of the vale, the river, and the opposite mountain. The ground, near the house, is laid out with the finest taste, in gardens of every kind ; with a wilderness, canals, fish ponds, water works, and rows of trees in various forms. The park includes part of each hill, with the river between, running through the meadow and lawns, which are tufted over with trees of every kind, and every now and then a thicket or grove. The Judge finished his plan, called the land after his name, and dropped into the dust! I returned to Cork. About that time I received a letter from Mr. Gillies, part of which follows : "The Lord hath been pleased to inflict a heavy stroke upon us, by calling home his faithful servant, Mr. Wardrobe. Concerning his death, a Christian friend writes thus:

""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:

I rode over to Newmarket, and preached to an earnest congregation of poor people. In the morning, at the request of some of the neighbouring gentry, I deferred preaching till ten o'clock. Many of them were then present, and seemed not a little astonished : perhaps they may remember it a week. In the afternoon I rode to Ballygarrane, a town of Palatines, who came over in Queen Anne's time. They retain much of the temper and manners of their own country, having no resemblance of those among whom they live. I found much life among this plain, artless, serious people. 'The whole town came together in the evening, and praised God for the consolation. Many of those who are not outwardly joined with us, walk in the light of God's countenance; yea, and have divided themselves into classes, in imitation of our brethren, with whom they live in perfect harmony. In examining the society I was obliged to pause several times. The words of the plain, honest people came with so much weight, as frequently to stop me for a while, and raise a general cry among the hearers. I rode back through Adair, once a strong and flourishing town, well walled, and full of people; now, without walls and almost without inhabitants, only a few poor huts remain. Ata small distance from these are the ample ruins of three or four convents, delightfully situated by the river, which runs through a most fruitful vale. I talked with one who was in deep distress. She had been represented to me as in despair; but I soon found her disorder (natural or preternatural) had nothing to do with religion. She was greatly troubled, but knew not why ; not for her sins, they scarce came into her mind. I know not that prayer will avail for her, till she is troubled in quite another manner; till she cries out from her inmost soul, God be merciful to me a sinner !" I called on Mrs. F., whom I saw some years since in despair of quite another kind. Between nine and ten years ago her daughter married without her consent: this was followed by other distressing circumstances, in the midst of which she cried out, " Gad has hn a A 608 REV. J. WESLEY'S JOURNAL. June, 1756.

forsaken me." She was immediately seized with violent pain: she could not see the sun, or the light, only a dim twilight: she could not taste her meat or drink, any more than the white of an egg: she had a constant impulse to kill herself, which she believed she must do; and attempted several times. After having continued thus three years and a half, she resolved to endure it no longer; accordingly she procured a knife to cut her throat, and did cut through the skin, but could get no further ; it seemed to her as if the flesh were tron; she threw down the knife, burst into tears, fell upon her knees, and began (what she had not done all the time) to pour out her soul before God. Fear and sorrow fled away: she rejoiced in God; she saw the light of the sun ; her natural taste returned ; and she has been ever since in health of -body and peace of mind. I took my leave of Limerick, and rode to Six-mile Bridge. There I left T. Walsh to preach in Irish, and went on to Rathlahine. I went on to Ennis, a town consisting almost wholly of Papists, except a few Protestant gentlemen. One of these (the chief person in the town) had invited me to his house, and walked with me to the court house, where I preached to a huge, wild, unwakened multitude, Protestants and Papists, many of whom would have been rude enough if they durst.

expecting to see any of them again, I spake very plain once for all. In the morning we rode through Tuam, a neat little town, scarce half so large as Islington; nor is the cathedral half so large as Islington church. The old church at Kilconnel, two miles from Aghrim, is abundantly larger. If one may judge by the vast ruins that remain, (over all which we walked in the afternoon,) it was a far more stately pile of building than any that is now standing in Ireland. Adjoining to it are the ruins of a large monastery ; many of the cells and apartments are pretty entire. At the west end of the church lie abundance of skulls, piled one upon another, with innumerable bones round about, scattered as dung upon the earth. O sin, what hast thou done ! Wed. '7. I preached at Aghrim morning and evening, and then rode over to Castlebar. Mr. M. has now lost both his brother and his two daughters, two of the most agreeable women in the kingdom, caught away in the full bloom of youth and beauty : if they can be termed lost, who all committed their souls unto Him they loved, in the full triumph of faith. A coach full of us, with several horsemen, and others on foot, went to Ahaskra in the morning. The rest of the congregation were mostly Papists. But all heard with earnest attention. I preached in the evening at Athlone, where, on Friday, 9, we had a solemn watch-night. We had a blessed opportunity in the evening on the Connaught side of the river. Almost all the Protestants in the town were present, with abundance of Papists. And many of them acknowledged the doctrine of Christ crucified to be " the power of God and the wisdom of God." After preaching at Abidarrig about noon, I went on to Longford. Many supposed the mob would be too violent there to allow me a peaceable hearing. I began at five in the yard of the old barrack. A huge crowd soon flocked in; but most of the Papists stood at the gate, or just without the wall. They were all still as night; nor did I hear an uncivil word while we afterward walked ° from one end of the town to the other.

A large congregation was present at five, and stood unmoved, notwithstanding some heavy showers. At noon I preached at Cleg Hill; at five in the barrack yard again, where the concourse of people was greater than before. Mr. P., the minister of a neighbouring parish, and another clergyman who came with him, received the truth in love: Mrs. P. (his wife) -found rest to her soul. But how is it, that almost in every place, even where there is no lasting fruit, there is so great an impression made at first, upon a considerable number of people? The fact is this: every where the work of God rises higher and higher, till it comes to a point. Here it seems for a short time to be ata stay. And then it gradually sinks again. All this may easily be accounted for. At first curiosity brings many hearers: at the same time God draws many by his preventing grace to hear his word, and comforts them in hearing. One then tells another. By this means, on the one hand, curiosity spreads and increases, and, on the other, drawings of God's Spirit touch more hearts ; and many of them more powerfully than before. He now offers grace to all that. hear; most of whom are in some measure affected, and more or less moved, with approbation of what they hear, desire to please God, and July 1756. REV. J. WESLEY'S JOURNAL. 611 good will to his messenger: these principles, variously combined and increasing, raise the general work to its highest point. But it cannot stand here; for, in the nature of things, curiosity must soon decline. Again, the drawings of God are not followed ; and thereby the Spirit of God is grieved. The consequence is, he strives with this and this man no more, and so his drawings end. Thus both the natural and supernatural power declining, most of the hearers will be less and less affected. Add to this, that in the process of the work, "it must be that offences will come." Some of the hearers, if not preachers also, will act contrary to their profession. jither their follies or faults will be told from one to another, and lose nothing in the telling. Men once

A little before twelve (the usual hour in Ireland) the morning service began at Rosmead church, where Mr. Booker preached a useful sermon. I preached at five to abundance of plain country people, and two coaches full of gentry. O how hard is it for these to enter into the kingdom of heaven! No sooner did we enter Ulster than we observed the difference. The ground was cultivated just as in England ; and the cottages not only neat, but with doors, chimneys, and windows. Newry, the first town we came to, (allowing for the size,) is built much after the manner of Liverpool. I preached soon after seven to a large congregation, and to great part of them at five in the morning. Afterward I spoke to the members of the society, consisting of Churchmen, Dissenters, and Papists that were. But there is no striving among them, unless to " enter in at the strait gate." In the morning there was such violent lightning, thunder, and rain, that the very beasts ran out of the fields, and the birds flew from their usual coverts, to take shelter in the houses. But before we took horse the sky cleared up, and we had a pleasant ride to Terryhugan, near Scarva. The road lay on the edge of a smooth canal, with July, 1756. REV. J. WESLEY'S JOURNAL. 613 fruitful, gently-rising hills on either side. We were at a lone house; but the people found their way thither in the evening from all quarters. I preached in a meadow near the house, the congregation sitting on the grass. And surely they had ears to hear. God give them hearts tc understand! We rode through heavy rain to Lisburn. I preached in the market house at seven. One man only gainsayed ; but the by-standers used him so roughly, that he was soon glad to hold his peace.

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.

I went to Leigh. Where we dined, a poor woman came to the door with two little children. They seemed to be half starved, as well as their mother, who was also shivering with an ague. She was extremely thankful for a little food, and still more so for a few pills, which seldom fail to cure that disorder. In this little journey I read over a curiosity indeed, a French heroic poem, " Voltaire's Henriade." He is a very lively writer, of a fine imagination ; and allowed, I suppose, by all competent judges, to be a perfect master of the French language: and by him I was more than ever convinced, that the French is the poorest, meanest language in Europe; that it is no more comparable to the German or Spanish, than a bagpipe is to an organ; and that, with regard to poetry in particular, considering the incorrigible uncouthness of their measure, and their always writing in rhyme, (to say nothing of their vile double rhymes, nay, and frequent false rhymes,) it is as impossible to write a fine poem in French, as to make fine music upon a Jew's harp. I baptized Hannah C , late a Quaker. God, as usual, bore witness to his ordinance. A solemn awe spread over the whole congregation, and many could not refrain from tears. I received the following letter : 618 REV. J. WESLEY'S JOURNAL. Nov. 1756 "Rey. Six, The glory of God, and the good of mankind are the mo tives that induce me to write the following.

' 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.

Mon. January 3, 1757. I visited a poor dying backslider, full of good resolutions. But who can tell when these imply a real change of heart? and when they do not, when they spring from fear only, what will they avail before God? I walked to Bishop Bonner's with Mr. D , lately entered at Cambridge, full of good resolutions. May God continue him humble, and simple of heart! Then his sense and learning will do him good: but how great are the odds against him ! I called upon one who did run well for several years: but for a considerable time he had cast off the very form of religion. Yet his heart was not utterly hardened. He determined to set out once more; and since that time he has been more confirmed in walking suitably to the Gospel. Fi. 28. Mr. Meier, chaplain to one of the Hanoverian regiments, called and spent an hour with me. I am surprised at the seriousness of all the German ministers with whom I have had occasion to converse: entirely different from that pertness and affectation of wit which is too common in our own country. The following letter (which I received two or three months after,) was dated on this day : "Though you and I may differ in some little things, I have long loved you and your brother, and wished and prayed for your success, as zealous revivers of experimental Christianity. If I differ from you in temper and design, or in the essentials of religion, Iam sure the error must lie on my side. Blessed be God for hearts to love one another ! "As I knew your correspondence must be very extensive, and your labours various and incessant, J intended to have kept my peculiar love for you a secret, till we arrived where seas shall no more roll between us. But your late pious charity constrains me to give you the trouble of a letter. I am confident God will attend it with his blessing, and render you useful at the distance of near four thousand miles.

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

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

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

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

Sal. 16. I spoke to each member of the society. What havoc have the two opposite extremes, Mysticism and Antinomianism, made among this once earnest and simple people! Had it not been good for those mer not to have been born, by whom these little ones have been offended 2 !n the afternoon I rode to Dudley, where the work of God increases greatly, notwithstanding the immense scandal which has been given by those who once rejoiced in the love of God. One of these has lately killed his own child, by a blow upon the head. After preaching I talked with M. B. who has been long "a mother in Israel." " I was under strong convictions," said she, " when twelve or thirteen years old, and soon after found peace with God. But I lost it by degrees, and then contented myself with living a quiet, harmless life, till Mr. Charles Wesley came to Wednesbury, in the year 1742. Soon after this my convictions returned, though not with terror, as before, but with strong hope; and, in a little time, I recovered peace and joy in believing. This I never lost since, but for forty-eight hours ; (by speaking angrily to my child.) Not long after, Mr. Jones talked particularly with me, about the wickedness of my heart. I went home in great trouble, which April, 1757. REV. J. WESLEY'S JOURNAL. 625 did not cease, till one day, sitting in my house, I heard a voice say, in my inmost soul, 'Be ye holy; for 1 am holy.' From that hour, for a year and a quarter, (though I never lost my peace,) I did nothing but ong, and weep, and pray, for inward holiness. I was then sitting one day, Aug. 23, 1744, about eight in the morning, musing and praying as usual, when I seemed to hear a loud voice, saying at once to my heart and to my outward ears, ' This day shall salvation come to this house.' I ran up stairs, and presently the power of God came upon me,.so that I shook all over like aleaf. Then a voice said, ' This day is salvation come to this house.' At the instant I felt an entire change. I was full

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

" 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.'

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

" 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.

I preached at Ewood about seven, not intending to preach again till the evening ; but Mr. Grimshaw begged I would give them one sermon at Gawksham; after which we climbed up the enormous mountain, I think equal to any I saw in Germany, on the brow of which we were saluted by a severe shower, which a high wind drove full in our faces, almost till we came to Haslingden. Here I learned that the earthquake observed near Heptonstal had been sensibly felt by very many persons from Bingley, three miles eastward of Keighley, to the neighbourhood of Preston. It was every where preceded by a hoarse rumbling, about three o'clock ; so that in a few minutes it had run from east to west between fifty and sixty miles. I preached near Paddiham at eight, to a large, wild congregation: about noon, at Roughlee ; where those who stood firm in the storm had melted away in the calm. At Keighley I had neither voice nor strength left ; but while I was preaching my strength returned. I had a little conference with our preachers. In the afternoon I preached at Bingley. I have not lately seen so genteel a congregation; yet the word of God fell heavy upon them. After preaching at five, I took horse for Haworth. A December storm met us upon the mountain; but this did not hinder such a congregation as the church could not contain. I suppose we had near a thousand communicants, and scarce a trifler among them. In the afternoon, the church not containing more than a third of the people, I was constrained to be in the church yard. The rain began as soon as I began to speak; but they regarded it not; for God sent into their hearts The former and the latter rain ; The love of God, and love of man. I took horse at four. It rained till noon without any intermission; and we had heavy showers in the afternoon: however, we reached Ambleside in the evening. -We rode by Keswick to Whitehaven. Within a few miles of the town, I was so tired that I could scarce either ride or walk; but all weariness was gone before I had preached a quarter of an hour. I was surprised to see, not only hedges and shrubs with

I walked through all parts of the old cathedral, a very large and once beautiful structure; I think, more lofty than that at Canterbury, and nearly the same length and breadth. We then went up the main steeple, which gave us a fine prospect, both of the city and the adjacent country. A more fruitful and better cultivated plain is scarce to be seen in England. Indeed nothing is wanting but more trade, (which would naturally bring more people,) to make a great part of Scotland no way inferior to the best counties in England. I was much pleased with the seriousness of the people in the evening; but still I prefer the English congregation. I cannot be reconciled to men sitting at prayer, or covering their heads while they are singing praise to God. At seven the congregation was just as large as my voice could reach; and I did not spare them at all: so if any will deceive himself, I am clear of his blood. In the afternoon it was judged two thousand, at least, went away, not being able to hear; but several thousands heard very distinctly, the evening being calm and still. After preaching I met as many as desired it, of the members of the praying societies. I earnestly advised them to meet Mr. Gillies every week ; and, at their other meetings, not to talk loosely, and in general (as their manner had been) on some head of religion, but to examine each other's hearts and lives.

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

twelve and one I preached in a kind of square. But here we had a new kind of inconvenience : every four or five minutes a strong wind covered us over with a shower of dust; so that it was not easy to look up, or to keep one's eyes open. But not long after the rain began, which constrained me to preach within, at Newcastle. I took the opportunity of making a collection for the poor; many of whom can very hardly support life in the present scarcity. In the evening and the following morning I preached at Chester-on-the-Strate. Observing some very fine but not very modest pictures, in the parlour where we supped, I desired my companion, when the company was gone, to put them where they could do no hurt. He piled them on a heap in a corner of the room, and they have not appeared since. I preached at South Biddick about noon on, "I will heal thy backsliding." God was with us at Sunderland ir. the evening, in an uncommon manner: and the next day I left the people there more in earnest than they have been for some years. We walked to Swalwell about noon. The sun was scorching hot, and there was no wind or cloud: but it did us no hurt. The ccngregation was such as I never saw there before: and I believe God blessed his word to them that were nigh, and them that had been far from him. I preached at Gateshead at eight ; at Sheep Hill about noon; and at five in the evening at Newcastle, near Pandon Gate. The rain only threatened till I had done, but soon after poured down. How well does God time great and small events, for the furtherance of his kingdom! I preached at Horsley, and found some life even there. Thence we rode across the Tyne to Prudhoe, a little town on the top of a high hill. I preached at the side of Mr. H.'s house ; and suppose all the town, who could get out, were present, and most of them at five in the morning. At both times it pleased God to make bare his arm, not only to wound, but to heal.

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

I set a subscription on foot for building a more commo dious room. In the evening I preached at Acomb, to a calm, solid congregation. The next evening I preached at Poppleton, where the poor gladly received the Gospel: the rich heard it, and even seemed to approve. God give them to understand and practise it! I resolved to preach in the Square once more, knowing God has the hearts of all men in his hands. One egg was thrown, and some bits of dirt: but this did not hinder a large congregation from taking earnest heed to what was spoken, of Christ " the power of God, and the wisdom of God." At three in the morning there were all the probable signs of a violently hot day: but about four God sent a cooling rain. It ceased about seven. But the clouds continued, and shaded us to Pocklington. Yet it was too hot to bear the house. So I stood in the main street and cried, " If any man thirst, let him come unto me and drink." A large mob soon gathered on the other side. And for fear they should not make noise enough, the good churchwarden hired men to ring the bells. But it was lost labour; for still the bulk of the congregation heard, till I quietly finished my discourse. Before seven I reached Epworth, and preached in the market place to a listening multitude. TI rode on to Laseby, about thirty measured miles. After so many long journeys which I hardly felt, this short one quite exhausted my strength. However, I quickly recovered, so as to preach at three in a meadow to a large congregation. They all kneeled when I prayed, and showed such a genuine simplicity as greatly revived my Journal I. 41 638 REV. J. WESLEY'S JOURNAL. July, 1757. spirit. At seven I preached in- the new room, which they have just finished at Grimsby.

Fri. September 2. I rode to St. Agnes. We found the great man, Mr. Donythorne, was dead. His mother and sister sent to invite me to their house. After preaching I went thither, and was received into a comfortable lodging, with the most free and cordial affection. 'So in this place the knowledge of God has already travelled " from the least unto the greatest." Some who live here gave me an account of the earthquake onJuly 15. There was first a rumbling noise under the ground, hoarser and deeper than common thunder. Then followed a trembling of the earth, which afterward waved once or twice to and fro so violently that one said he was obliged to take a back step, or he should have fallen down; and another, that the wall against which he was leaning seemed to be shrinking from him. This morning I talked at large with old Mrs. Donythorne, who has her understanding entire, reads without spectacles, walks without a staff, and has scarce a wrinkle, at ninety years of age. But what is more than all this, she is teachable as a child, and groaning for salvation. In the afternoon I spent an hour with Mr. Vowler, curate of the parish, who rejoices in the love of God, and both preaches and lives the Gospel. I. T. preached at five. I could scarce have believed if I nad not heard it, that few men of learning write so correctly as an unlearned tinner speaks extempore. Mr. V. preached two such thunuering sermons at church as I have scarce heard these twenty years. O how gracious is God to the poor sinners of St. Agnes! In the my, eT - nek ) 7 _ "4 ts oe : '6 Vite ee iin vil 642 REV. J. WESLEY'S JOURNAL. Sept. 1757. church and vut of the church they hear the same great truths of the wrath of God against sin, and his love to those that are in Christ Jesus !

I preached in the new house at St. Just, the largest and most commodious in the county. We rode to the Land's End. I know no natural curiosity like this. The vast ragged stones rise on every side, when you are near the point of land, with green turt between, as level and smooth as if it were the effect of art. And the rocks which terminate the land are so torn by the sea, that they appear like great heaps of ruins. I preached at St. Just at nine. At one, the congregation in Morva stood on a sloping ground, sank above rank, as in a theatre. Many of them bewailed their want of God; and many tasted how gracious he is. At five I preached in Newlyn, to a huge multitude ; and one only seemed to be offended, a very good surt of woman, who took great pains to get away, crying aloud, " Nay, if going to church and sacrament will not put us to heaven, I know not what will." I preached in Lelant at one. Many from St. Ives were present, from whom I learned that Mr. Swindells would have preached abroad the day before, but was hindered. It is well he was: for this occasioned the offer of a meadow near the town, far more convenient Sept. 1757. REV. J. WESLEY'S JOURNAL. 643 tnan the street. At six I stood at the bottom of it, the people rising higher and higher before me. I believe not many were left in the town ; and all behaved as in the presence of God. The next evening the congregation was enlarged by the addition of many from the country; and Wednesday, 14, their number was larger still. We did not open the door of the room till just half-hour past eight ; by which means the heat was not intolerable, till I had done preaching: I then retired, and left the other preachers to perform the rest of the service. As we rode toward Helstone, I think the sun was near as hot as it was at midsummer; yet all along the trees looked as in the depth of winter, that scorching wind having destroyed all it touched.

The whole Church service was performed by a clergyman, above ninety years of age. His name is Stephen Hugo. He has been vicar of St. Austle between sixty and seventy years. -O what might a man full of faith and zeal have done for God in such a course of time ! At two I preached in St. Stephens, near a lone house, on the side of a barren mountain; but neither the house nor the court could contain the people ; so we went into a meadow, where all might kneel, (which they generally do in Cornwall,) as well as stand and hear. And they did hear, and sing, and pray, as for life. I saw none careless or inattentive among them. About five I preached at St. Austle to an exceeding civil people. But when will they be wounded, that they may be healed 2 I rode to Medros, in Luxulian parish. I have not seen so stately a room in Cormwall, as either this hall, or the chamber over it. The place likewise where the gardens were, the remains of the terrace walk, the stately trees still left, with many other tokers, show that grand men lived here once. But they are vanished like smoke, their estates torn in pieces, and well nigh their memory perished. Oct. 1757. REV. J. WESLEY'S JOURNAL. 645 We rode to Liskeard, I think one of the largest and pleasantest towns in Cornwall. I preached about the middle of the town, in a broad, convenient place. No person made any noise at all. At six in the morning I had nearly the same congregation. Afterward I examined the society, and was agreeably surprised to hear that every one of them had found peace with God; and (what was still more remarkable) that none of them has left their first love ; that at this day, not one is in darkness! JVed. 28. We rode on to the Dock, which gave us a very different prospect. Of those whom I joined several years ago, hardly one half remained. Such is the fruit of disputing ! And yet the congregations are more numerous than ever ; and as deeply attentive as any in the kingdom. So there is hope God will yet revive his work.

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.

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

I rode to Bedford, and talked largely with Mr. whom God had well nigh set at liberty: but his feet are again in the net. He did not indeed deny, nor much extenuate, any of the things he had often related: but at.length he told me in terms, " There are such things among the Brethren, that I can never join them more: yet I dare not speak against them, and join any other people, for fear of grieving the Saviour." O Lord, when shall this witchcraft come to an end? When wilt thou maintain thine own cause ? We rode to Newmarket, and the next day to Norwich ; where I now found a prospect of doing good. The congregation daily increased, and grew more and more serious. I spoke to many who were deeply convinced of sin, and some who were rejoicing in God, and walking in the light of his countenance. I was shown Dr. Taylor's new meeting house, perhaps the most elegant one in Europe. It is eight-square, built of the finest brick, with sixteen sash windows below, as many above, and eight skylights in the dome.; which, indeed, are purely ornamental. The inside is finished in the highest taste, and is as clean as any nobleman's saloon. The communion table is fine mahogany; the very latches of the pew doors are polished brass. How can it be thought that the old, coarse Gospel should find admission here ? A man had spoken to me the last week, as I was going through Thetford, and desired me to preach at Lakenheath, near Mildenhall, in Suffolk: I now purposed so to do, and rode thither from Thetford. One Mr. Evans had lately built a large and convenient preaching house there, at his own expense. It was more than filled at six o'clock, many standing at the door. At five in the morning (as uncommon a thing as this was in those parts) the house was nearly filled again with earnest, loving, simple people. Several of them came m to Mr. E.'s house afterward, stood a while, and then burst into tears. I promised to call upon them again, and left them much comforted.

" 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.

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

I preached in the shell of the new house, and then set out for York. The banks over which we crept along were ready to swallow up man and beast. However, we came safe to York in the afternoon. After settling the little affairs, on Wednesday, 15, I rode to _ Leeds, where, in the evening, a multitude of people were present. I never before saw things in so good order here, and took knowledge the assistant had not been idle. I was apprehensive, having been at an uncommon expense, of being a little straitened for money: but after preaching, one with whom I had never exchanged a word, put a letter into my hand, in which was a bill for ten pounds. Is not «the earth the Lord's, and the fulness thereof ?" I rode through heavy rain to Manchester. I was scarce set down, when Mr. came from Bedford. If he comes sincerely, (as I believe,) God will bless him; but if not, ego in portu navigo. I am safe. He can find out nothing with regard to me; I have no secrets. ri. 17. In riding from Manchester to Bolton, I read " The Life of Theodore, King of Corsica ;" a great man, both as a general and as a prince; and one who, if he had not been sacrificed to the French, might have made a shining figure in history. We rode to Liverpool. I walked over to Mr. E.'s, a gentleman who had little thought of God, till his favourite child lay at the point of death. It then came into his mind, to pray for his life. He did so, and the child recovered. This struck him to the heart, and he rested no more, till his own soul was healed. I never saw the house so crowded as it was on Easter-Day, March 26; especially with rich and genteel people ; whom I did not at all spare. They are now warned to flee from the wrath to come. God grant they may remember the warning !

I was much grieved at St. Peter's church at such a sight as I never'saw in England, communicants as well as others, behaving in a manner that shocked common sense as well as religion. O who has the courage to speak plain to these rich and honourable sinners! If they perish in their iniquity, will not their blood be on the watchman's head? We met in the evening to renew our covenant with God. It was a glorious season. I believe all that were present found that God was there. Among the letters I read in public last week, was one from Mr. Gillies, giving an account of a society lately formed at Glasgow, for promoting Christian knowledge among the poor, chiefly by distributing Bibles among them, and other religious books. I could not then help expressing my amazement, that nothing of this kind had been attempted in Ireland; and inquiring if it was not high time that such a society should be formed in Dublin. This morning Dr. Tisdale showed me a paper, which the archbishop had just sent to each of his clergy ; exhorting them to erect a society for the distribution of books ee April, 1758. REV. J. WESLEY'S JOURNAL. 653 among the poor. Thanks be to God for this! Whether we or they, it is all one, so God be known, loved, and obeyed. In the evening I met all the married men and women of the society. I believe it was high time. For many of them seemed to know very little of relative duties: so that I brought strange things to their ears, when I enlarged on the duties of husbands, and wives, and parents. I dined at Lady 's. We need great grace to converse with great people! From which, therefore, (unless in some rare instances,) Iam glad to be excused. Hore fugiunt et imputantur ! The moments fly away, and must be accounted for! Of these two hours I can give no good account.

gation. At six in the morning there were more rather than fewer, who then seemed to feel as well as hear. I walked afterward to the German House, about as large as the chapel in Snowsfields. They have pitched upon a delightful situation, laid out a garden by it, planted trees round the ground, and every way approved themselves " wise in their generation." They often put me in mind of the monks of old, who had picked out the pleasantest spots in our nation; but when their time was come, God swept them away in an hour they looked not for it. In the evening I preached at Dingins, in the county of Cavan, on the very edge of Ulster. Many came trom far, a few of whom have tasted that the Lord S gracious. I preached in the morning at Granard, in the barrack yard. Ihave rarely seen a congregation in a new place so much affected. About one I preached at Edgeworthtown, to a very genteel congregation, extremely different from that which gathered at Longford, in the yard of the great inn, the rudest, surliest, wildest people that I have found since I came into the kingdom: however they stood pretty quiet, till some pieces of turf were thrown among them over the houses ; and when they had recovered 'from the hurry it put them into, they behaved decently till I concluded. I preached at Cleg Hill about one, and then rode on to Drumersnave. Wood, water, fruitful land, and gently-rising hills, contribute to make this place a little paradise. Mr. Campbell, the proprietor of the whole, resolved to make it such: so he planted groves, laid out walks, formed the plan of a new town, with a barrack at one end, and his own seat at the other. But, alas! death stepped in between, and all his plan fell to the ground. I lodged at the only gentleman s house in the town, whose wife adorns the Gospel,

'77. I rode through James's Town, once a strong place. now a heap of ruins, and through Carrick and Boyle, both enclosed by a pleasant and fruitful country. Soon after, we entered the county ot Sligo, the best peopled that I have seen in the kingdom. Eight villages we counted within seven miles: the town itself, I think, is little Jess than Limerick. The country round it is fertile and well improved ; even the mountains, to the very top. It lies two miles from the sea, having a large harbour, covered by mountains on each side. The mob had been in motion all the day. But their business was only with the forestallers of the market, who had bought up all the corn far and near, to starve the poor, and load a Dutch ship, which lay at the quay; but the mob brought it all out into the market, and sold it for the owners at the common price. And this they did with all the calmness and composure imaginable, and without striking or hurting any one. I preached, in the evening, near the main street, to a small, quiet, serious company ; at nine, Sunday, 28, in the market house, to a numerous congregation. But they were doubled at five in the afternoon; and God made his word quick and powerful. Even the rich and genteel part of the audience appeared to be deeply affected. -O for labourers, for a few yvnoia rsxva, native sons, desirous only to spend and be spent for their brethren! I rode to Castlebar. Thur. June 1. I went to Newport. I believe all the Protestants m the town gladly attended the evening preaching; and few of mem 658 REV. J. WESLEY'S JOURNAL June, 1758. were wanting at five in the morning. How white are these fields to the harvest! I rode to Hollymount, and preached in the church yard. I then visited my antagonist, Mr. Clark, who was lying extremely ill. I preached at Minulla, a village four miles from Castlebar I was suprised to find how little the Irish Papists are changed in a hundred years. Most of them retain the same bitterness, yea, and thirst for blood, as ever ; and would as freely now cut the throats of all the Protestants, as they did in the last century.

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.

BALAM, February 24, 1791. Reading this morning a tract wrote by a poor African, I was particularly struck by that circumstance, that a man who has a black skin, being wronged or outraged by a white man, can have no redress; it being a law in all our Colonies that the oath of a black against a white goes for nothing. What villainy is this! That He who has guided you from youth up may continue to strengthen you in this and all things is the prayer of, dear sir, Your affectionate servant.

Solitude (From the Latin) From the Latin. Solitude! Where shall I find Thee, pleasing to the thoughtful mind! Sweet delights to thee belong, Untasted by the vulgar throng. Weary of vice and noise I flee, Sweetest comforter, to thee. Here the mild and holy dove Peace inspires and joy and love. Thy unmolested, silent shade No tumultuous sounds invade: No stain of guilt is seen in thee, To soil thy spotless purity. Here the smiling fields around Softest harmony resound. Here with angel quires combin'd, The lord of his own peaceful mind Glides thro' life, from business far, And noisy strife, and eating care. Here, retir'd from pomp and state (The envy'd torment of the great) Innocent he leads his days, Far from giddy thirst of praise. Here his accounts with studious care Preparing for the last great bar, He weeps the stains of guilt away, And ripens for eternal day. Hoarded wealth desire who please, Tow'rs and gilded palaces. Fraudless silence may I find, Solitude and peace of mind; 3 Page 7 To all the busy world unknown, Seen and lov'd by God alone. Ye rich, ye learn'd, ye great, confess This in life is happiness, To live (unknown to all abroad) To myself only and my God.

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!

On Reading Monsr. de Renty's Life We deem the saints, from mortal flesh releas'd, With brighter day, and bolder raptures blest: Sense now no more precludes the distant thought, And naked souls now feel the God they sought, But thy great soul, which walk'd with God on earth Can scarce be nearer by that second birth: By change of place dull bodies may improve, But spirits to their bliss advance by love. Thy change insensible brought no surprize, Inur'd to innocence and paradise: For earth, not heav'n, thou thro' a glass didst view, The glass was love; and love no evil knew, But in all places only heav'n did shew. Canst thou love more, when from a body freed, Which so much life, so little had of need? So pure, it seem'd for this alone design'd, To usher forth the virtues of the mind! From nature's chain, from earthly dross set free, One only appetite remained in thee: That appetite it mourn'd but once deny'd, For when it ceas'd from serving God, it dy'd.

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!

Hymn to Contempt 1 Welcome, contempt! Stern, faithful guide, Unpleasing, healthful food! Hail pride-sprung antidote of pride, Hail evil turn'd to good! 2 Thee when with awful pomp array'd Ill-judging mortals see, Perverse they fly with coward speed, To guilt they fly from thee. 3 Yet if one haply longing stands To choose a nobler part, Ardent from sin's ensnaring bands To vindicate his heart: 4 Present to end the doubtful strife, Thy aid he soon shall feel; Confirm'd by thee, tho' warm in life, Bid the vain world farewell. 5 Thro' thee he treads the shining way That saints and martyrs trod, Shakes off the frailty of his clay, And wings his soul for God. 6 His portion thou, he burns no more, With fond desire to please; The fierce, distracting conflict's o'er And all his thoughts are peace. 7 Sent by almighty pity down, To thee alone 'tis giv'n With glorious infamy to crown The favourites of heav'n. 8 With thee heav'n's fav'rite Son, when made Incarnate, deign'd t' abide; To thee he meekly bow'd his head, He bow'd his head, and dy'd. 9 And shall I still the cup decline, His suff'rings disesteem, Disdain to make this portion mine When sanctify'd by him? 10 11 12 Page 28 Or firm thro' him and undismay'd, Thy sharpest darts abide? Sharp as the thorns that tore his head, The spear that pierc'd his side. Yes since with thee my lot is cast, I bless my God's decree, Embrace with joy what he embrac'd, And live and die with thee! So when before th' angelic host To each his lot is giv'n, Thy name shall be in glory lost, And mine be found in heav'n!

Grace Before Meat (Part I) 1 Fountain of being, source of good! At whose almighty breath The creature proves our bane or food, Dispensing life or death: 2 Thee we address with humble fear, Vouchsafe thy gifts to crown; Father of all, thy children hear, And send a blessing down. 3 O may our souls for ever pine Thy grace to taste and see; Athirst for righteousness divine, And hungry after thee! 4 For this we lift our longing eyes, We wait the gracious word; Speak and our hearts from earth shall rise, And feed upon the Lord. 3Charles included this hymn in a later manuscript selection for family use: MS Family, 12.

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!

After a Recovery from Sickness 1 And live I yet by pow'r divine? And have I still my course to run? Again brought back in its decline The shadow of my parting sun? 2 Wondring I ask, is this the breast Struggling so late and torn with pain! The eyes that upward look'd for rest, And dropt their weary lids again! 3 The recent horrors still appear: O may they never cease to awe! Still be the king of terrors near, Whom late in all his pomp I saw. 4 Torture and sin prepar'd his way, And pointed to a yawning tomb! Darkness behind eclips'd the day, And check'd my forward hopes of home. 5 My feeble flesh refus'd to bear Its strong redoubled agonies: When mercy heard my speechless pray'r, And saw me faintly gasp for ease. 6 Jesus to my deliv'rance flew, Where sunk in mortal pangs I lay: Pale death his ancient conq'ror knew, And trembled, and ungrasp'd his prey! 7 The fever turn'd its backward course, Arrested by almighty pow'r; Sudden expir'd its fiery force, And anguish gnaw'd my side no more. 8 God of my life, what just return Can sinful dust and ashes give? I only live my sin to mourn, To love my God I only live! 9 To thee, benign and saving pow'r I consecrate my lengthen'd days; While mark'd with blessings, ev'ry hour Shall speak thy co-extended praise. 10 How shall I teach the world to love, Unchang'd myself, unloos'd my tongue? Give me the pow'r of faith to prove, And mercy shall be all my song. 11 Be all my added life employ'd Thy image in my soul to see: Fill with thyself the mighty void; Enlarge my heart to compass thee! 12 13 14 15 16 17 Page 84 O give me, Saviour, give me more! Thy mercies to my soul reveal: Alas! I see their endless store, Yet O! I cannot, cannot feel! The blessing of thy love bestow: For this my cries shall never fail; Wrestling I will not let thee go, I will not, till my suit prevail. I'll weary thee with my complaint; Here at thy feet for ever lie, With longing sick, with groaning faint: O give me love, or else I die! Without this best, divinest grace 'Tis death, 'tis worse than death to live; 'Tis hell to want thy blissful face, And saints in thee their heav'n receive. Come then, my hope, my life, my Lord, And fix in me thy lasting home! Be mindful of thy gracious word, Thou with thy promis'd Father, come! Prepare, and then possess my heart, O take me, seize me from above: Thee do I love, for God thou art; Thee do I feel, for God is love!

The 53rd Chapter of Isaiah 1 Who hath believ'd the tidings? Who? Or felt the joys our words impart? Gladly confess'd our record true, And found the Saviour in his heart? Planted in nature's barren ground, And cherish'd by Jehovah's care, There shall th' immortal seed be found, The root divine shall flourish there! 2 See the desire of nations comes; Nor outward pomp bespeaks him near, A veil of flesh the God assumes, A servant's form he stoops to wear; He lays his every glory by; Ignobly low, obscurely mean, Of beauty void, in reason's eye, The source of loveliness is seen. 3 Rejected and despis'd of men, A Man of Griefs, inur'd to woe; His only intimate is pain, And grief is all his life below. We saw, and from the irksome sight Disdainfully our faces turn'd; Hell follow'd him with fierce despight, And earth the humble abject12 scorn'd. 4 Surely for us he humbled was, And griev'd with sorrows not his own: Of all his woes were we the cause, We fill'd his soul with pangs unknown. 12Ori., "object"; corrected in 2nd edn. (1739) and following. Yet him th' offender we esteem'd, Stricken by heaven's vindictive rod, Afflicted for himself we deem'd, And punish'd by an angry God. 5 But O! With our transgressions stain'd, For our offence he wounded was; Ours were the sins that bruis'd and pain'd And scourg'd, and nail'd him to the cross. The chastisement that bought our peace, To sinners due, on him was laid: Conscience be still! Thy terrors cease! The debt's discharg'd, the ransom's paid. 6 What tho' we all as wandring sheep Have left our God, and lov'd to stray, Refus'd his mild commands to keep, And madly urg'd the downward way; Father, on him thy bolt did fall, The mortal law thy Son fulfill'd, Thou laid'st on him the guilt of all, And by his stripes we all are heal'd. 7 Accused his mouth he open'd not, He answer'd not by wrongs opprest; Pure tho' he was from sinful spot Our13 guilt he silently confest! Meek as a lamb to slaughter led, A sheep before his shearers dumb To suffer in the sinner's stead Behold the spotless victim come! 8 Who could his heavenly birth declare When bound by man he silent stood, When worms arraign'd him at their bar, And doom'd to death th' eternal God! 13Ori., "What"; corrected in 2nd edn. (1739) and following. Patient the sufferings to sustain The vengeance to transgressors due, Guiltless he groan'd and died for man: Sinners rejoice, he died for you! 9 For your imputed guilt he bled, Made sin a sinful world to save; Meekly he sunk among the dead: The rich supplied an honour'd grave? For O! Devoid of sin, and free From actual or intail'd offence, No sinner in himself was he, But pure and perfect innocence. 10 11 Yet him th' Almighty Father's will With bruising chastisements pursu'd, Doom'd him the weight of sin to feel, And sternly just requir'd his blood. But lo! The mortal debt is paid, The costly sacrifice is o'er, His soul for sin an offering made Revives, and he shall die no more. His numerous seed he now shall see, Scatter'd thro' all the earth abroad, Blest with his immortality, Begot by him, and born of God. Head to his church o'er all below Long shall he here his sons sustain; Their bounding hearts his power shall know, And bless the lov'd Messiah's reign. 12 'Twixt God and them he still shall stand The children whom his Sire hath given, 13 14 15 Their cause shall prosper in his hand While RIGHTEOUSNESS looks down from heaven. While pleas'd he counts the ransom'd race, And calls and draws them from above; The travail of his soul surveys, And rests in his redeeming love. 'Tis done! My justice asks no more, The satisfaction's fully made: Their sins he in his body bore; Their surety all the debt has paid. My righteous servant and my son Shall each believing sinner clear, And all, who stoop t' abjure their own, Shall in his righteousness appear. Them shall he claim his just desert, Them his inheritance receive, And many a contrite humble heart Will I for his possession give. Satan he thence shall chase away, Assert his right, his foes o'ercome; Stronger than hell, retrieve the prey, And bear the spoil triumphant home. For charg'd with all their guilt he stood, Sinners from suffering to redeem, For them he pour'd out all his blood, Their substitute, he died for them. He died; and rose his death to plead, To testify their sins forgiven And still I hear him interceed, And still he makes their claim to heaven!

Matthew 5:3 "Blessed are they that mourn."16 1 Jesu! My great high-priest above, My friend before the throne of love! If now for me prevails thy prayer, If now I find thee pleading there; If thou the secret wish convey, And sweetly prompt my heart to pray, Hear; and my weak petitions join, Almighty advocate, to thine! 16In 2nd edn. (1739) and following this is titled: "Psalm CXXXIX. 23 BCP. 'Try me, O God, and seek the ground of my heart.'" 2 Fain would I know my utmost ill, And groan my nature's weight to feel, To feel the clouds that round me roll, The night that hangs upon my soul. The darkness of my carnal mind, My will perverse, my passions blind, Scatter'd o'er all the earth abroad, Immeasurably far from God. 3 Jesu! My heart's desire obtain, My earnest suit present and gain, My fulness of corruption show, The knowledge of myself bestow; A deeper displicence17 at sin, A sharper sense of hell within, A stronger struggling to get free, A keener appetite for thee. 4 For thee my spirit often pants, Yet often in pursuing faints, Drooping it soon neglects t' aspire, To fan18 the ever-dying fire: No more thy glory's skirts are seen, The world, the creature steals between; Heavenward no more my wishes move, And I forget that thou art love. 5 O sovereign love, to thee I cry, Give me thyself, or else I die. Save me from death, from hell set free, Death, hell, are but the want of thee. 17A rare word meaning "dislike." 18"To fan" changed to "Nor fans" in 4th edn. (1743) and 5th edn. (1756). Quicken'd by thy imparted flame, Sav'd, when possest of thee, I am; My life, my only heav'n thou art: And lo! I feel19 thee in my heart! 19Changed to "When shall I feel" in 3rd edn. (1739); and to "O might I feel" in 4th edn. (1743) and 5th edn. Part II.

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),

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.

On the Conversion of a Common Harlot Luke xv. 10. "There is joy in the presence of the angels of God over one sinner that repenteth." 1 Sing, ye heavens, and earth rejoice, Make to God a chearful noise, He the work alone hath done, He hath glorified his Son. 2 Sons of God exulting rise Join the triumph of the skies, See the prodigal is come, Shout to bear the wanderer home! 24"Guilt's" changed to "sin's" in 4th edn. (1743) and 5th edn. (1756). 25Charles records writing this hymn in his MS Journal on February 20, 1739. 3 Strive in joy with angels strive, Dead she was, but now's alive, Loud repeat the glorious sound, Lost she was, but now is found! 4 This through ages all along, This be still the joyous song, Wide diffus'd o'er earth abroad, Music in the ears of God. 5 Rescued from the fowler's snare, Jesus spreads his arms for her, Jesu's arms her sacred fence: Come, ye fiends, and pluck her thence! 6 Thence she never shall remove, Safe in his redeeming love: This the purchase of his groans! This the soul he died for once! 7 Now the gracious Father smiles, Now the Saviour boasts his spoils; Now the Spirit grieves no more: Sing ye heav'ns, and earth adore! Hallelujah.

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 to the Holy Ghost (Part II, First) 1 Hear, Holy Spirit, hear, My inward Comforter! Loos'd by thee my stamm'ring tongue First essays34 to praise thee now, This the new, the joyful song, Hear it in thy temple thou! 2 Long o'er my formless soul The dreary waves did roll; Void I lay and sunk in night: Thou, the overshadowing Dove, Call'dst35 the chaos into light, Bad'st me be, and live, and love. 3 Thee I exult to feel, Thou in my heart dost dwell: There thou bear'st thy witness true, Shed'st the love of God abroad; I in Christ a creature new, I, ev'n I am born of God! 4 Ere yet the time was come To fix in me thy home, With me oft thou didst reside: Now, my God, thou in me art!36 Here thou ever shalt37 abide; One we are, no more to part. 33Charles records use of this hymn in his MS Journal as early as July 11, 1738. 34Charles Wesley changes "essays" to "assays" in All in All (1761). 35Charles Wesley changes "Call'dst" to "Call'd" in All in All (1761). 36Charles Wesley changes "thou in me art" to "in me thou art" in All in All (1761). 37Charles Wesley changes "shalt" to "shall" in All in All (1761). 5 Fruit of the Saviour's pray'r, My promis'd Comforter! Thee the world cannot receive, Thee they neither know nor see, Dead is all the life they live, Dark their light, while void of thee. 6 Yet I partake thy grace Thro' Christ my righteousness; Mine the gifts thou dost impart, Mine the unction from above, Pardon written on my heart, Light, and life, and joy, and love. 7 Thy gifts, blest Paraclete, I glory to repeat: Sweetly sure of grace I am, Pardon to my soul apply'd, Int'rest in the spotless Lamb; Dead for all, for me he dy'd. 8 Thou art thyself the seal; I more than pardon feel, Peace, unutterable peace, Joy that ages ne'er can move, Faith's assurance, hope's increase, All the confidence of love! 9 Pledge of thy38 promise giv'n, My antepast of heav'n; 38Charles Wesley changes "thy" to "the" in All in All (1761). Earnest thou of joys divine, Joys divine on me bestow'd, Heav'n and Christ, and all is mine, All the plenitude of God. 10 Thou art my inward guide, I ask no help beside: Arm of God, to39 thee I call, Weak as helpless infancy! Weak I am yet cannot fall Stay'd by faith, and led by thee! 11 Hear, Holy Spirit, hear, My inward Comforter! Loos'd by thee my stamm'ring tongue First essays40 to praise thee now; This the new, the joyful song, Hear it in thy temple thou! 39"To" changed to "on" in 4th edn. (1743) and 5th edn. (1756). 40Charles Wesley changes "essays" to "assays" in All in All (1761).

Free Grace 1 And can it be, that I should gain An int'rest in the Saviour's blood! Dy'd he for me? Who caus'd his pain! For me? Who him to death pursu'd. Amazing love! How can it be That thou, my God, shouldst die for me? 2 'Tis myst'ry all! Th' immortal dies! Who can explore his strange design? In vain the first-born seraph tries To sound the depths of love divine. 'Tis mercy all! Let earth adore; Let angel minds enquire no more. 3 He left his Father's throne above, (So free, so infinite his grace!) Empty'd himself of all but love, And bled for Adam's helpless race: 'Tis mercy all, immense and free! For O my God! It found out me! 4 Long my imprison'd spirit lay, Fast bound in sin and nature's night: Thine eye diffus'd a quick'ning ray; I woke; the dungeon flam'd with light; My chains fell off, my heart was free, I rose, went forth, and follow'd thee. 5 Still the small inward voice I hear, That whispers all my sins forgiv'n; Still the atoning41 blood is near, That quench'd the wrath of hostile heav'n: I feel the life his wounds impart; I feel my Saviour in my heart. 6 No condemnation now I dread, Jesus, and all in him, is mine: 41Ori., "attoning"; corrected in 5th edn. (1756). Alive in him, my living head, And cloath'd in righteousness divine, Bold I approach th' eternal throne, And claim the crown, thro' Christ, my own.

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).

In Affliction 1 Eternal beam of light divine, Fountain of unexhausted love, In whom the Father's glories shine, Thro' earth beneath, and heav'n above! 2 Jesu! The weary wand'rer's rest; Give me thy easy yoke to bear, With stedfast patience arm my breast, With spotless love and lowly fear. 3 Thankful I take the cup from thee, Prepar'd and mingled by thy skill: Tho' bitter to the taste it be, Pow'rful the wounded soul to heal. 4 Be thou, O Rock of Ages, nigh: So shall each murm'ring 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 pow'r my strength and fortress is, For all things serve thy sov'reign 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?

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!

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.

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 the Epiphany 1 Sons of men, behold from far,70 Hail the long-expected star! Jacob's star that gilds the night, Guides bewilder'd nature right. 2 Fear not hence that ill should flow, Wars or pestilence below, Wars it bids and tumults cease, Ushering in the Prince of Peace. 3 Mild he shines on all beneath, Piercing thro' the shade of death, Scatt'ring error's wide-spread night, Kindling darkness into light. 68"Inner" changed to "heav'nly" in 4th edn. (1743) and 5th edn. (1756). 69Charles included a manuscript copy of this hymn in MS Richmond Tracts, 21. 70Reads "behold him far" in HSP (1747). 4 Nations all, far off and near, Haste to see your God appear! Haste, for him your hearts prepare, Meet him manifested there! 5 There behold the Day-Spring rise, Pouring eye-sight on your eyes, God in his own light survey, Shining to the perfect day. 6 Sing, ye morning stars again, God descends on earth to reign, Deigns for man his life t' employ; Shout, ye sons of God, for joy!

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.

At Meals 1 Father, our eyes we lift to thee, And taste our daily bread: 'Tis now thy open hand we see, And on thy bounty feed. 2 'Tis now the meaner creatures join Richly thy grace to prove; Fulfil thy primitive design, Enjoy'd by thankful love. 3 Still, while our mouths are fill'd with good, Our souls to thee we raise; Our souls partake of nobler food, And banquet on thy praise. 4 Yet higher still our farthest aim; To mingle with the blest, T' attend the marriage of the Lamb, And heaven's eternal feast. 78Charles included this hymn in a later manuscript selection for family use: MS Family, 14.

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!

Universal Redemption cf. Baker list, 14 1 Hear, holy, holy, holy, Lord, Father of all mankind, Spirit of love, eternal word, In mystick union join'd. 2 Hear, and inspire my stammering tongue, Exalt my abject thought, Speak from my mouth a sacred song, Who spak'st the world from nought. 3 Thy darling attribute I praise Which all alike may prove, The glory of thy boundless grace, Thy universal love. 4 Mercy I sing, transporting sound, The joy of earth and heaven! Mercy by every sinner found, Who takes what God hath given. 5 Mercy for all, thy hands have made, Immense, and unconfin'd, Throughout thy every work display'd, Embracing all mankind. 6 Thine eye survey'd the fallen race When sunk, in sin they lay, Their misery call'd for all thy grace, But justice stopp'd the way. 7 Mercy the fatal bar remov'd, Thy only Son it gave, To save a world so dearly lov'd, A sinful world to save. 8 For every man he tasted death, He suffered once for all, He calls as many souls as breathe, And all may hear the call. 9 A power to chuse, a will to obey, Freely his grace restores; We all may find the living way, And call the Saviour ours. 10 Whom his eternal mind foreknew, That they the power would use, Ascribe to God the glory due, And not his grace refuse; 11 Them, only them, his will decreed, Them did he chuse alone, Ordain'd in Jesu's steps to tread, And to be like his Son. 12 Them, the elect, consenting few, Who yield to proffered love, Justify'd here he forms anew, And glorifies above. 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!" 15 No! In the death of him that dies, (God by his life hath sworn) He is not pleas'd; but ever cries, Turn, O ye sinners, turn. 16 He would that all his truths should own, His gospel all embrace, Be justify'd by faith alone, And freely sav'd by grace. 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. 20 When God invites, shall man repel? Shall man th' exception make? "Come, freely come, WHOEVER WILL, And living water take!" 21 Thou bid'st; and would'st thou bid us chuse, When purpos'd not to save? Command us all a power to use, Thy mercy never gave? 22 Thou can'st not mock the sons of men, Invite us to draw nigh, Offer thy grace to all, and then, Thy grace to most deny! 23 Horror to think that God is hate! Fury in God can dwell, God could an helpless world create, To thrust them into hell! 24 Doom them an endless death to die, From which they could not flee, No Lord! Thine inmost bowels cry, Against the dire decree! 25 Believe who will that human pain, Pleasing to God can prove: Let Molock feast him with the slain, Our God, we know, is love. 26 Lord, if indeed, without a bound, Infinite love thou art, The HORRIBLE DECREE confound, Enlarge thy people's heart! 27 Ah! Who is as thy servants blind, So to misjudge their God! Scatter the darkness of their mind, And shed thy love abroad. 28 Give them conceptions worthy thee, Give them in Jesu's face, Thy merciful design to see, Thy all-redeeming grace. 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. 30 Oh! If thy Spirit send forth me, The meanest of the throng, I'll sing thy grace divinely free, And teach mankind the song. 31 Grace will I sing, thro' Jesu's name, On all mankind bestow'd; The everlasting truth proclaim, And seal that truth with blood. 32 Come then, thou all-embracing love, Our frozen bosom warm; Dilating fire within us move, With truth and meekness arm. 33 Let us triumphantly ride on, And more than conquerors prove, With meekness bear th' opposers down, And bind with cords of love. 34 Shine in our hearts Father of light, Jesu thy beams impart, Spirit of truth our minds unite, And make us one in heart. 35 Then, only then our eyes shall see Thy promis'd kingdom come; And every heart by grace set free, Shall make the Saviour room. 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.

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

8 For every man he tasted death, He suffered once for all, He calls as many souls as breathe, And all may hear the call.

10 Whom his eternal mind foreknew, That they the power would use, Ascribe to God the glory due, And not his grace refuse;

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!"

15 No! In the death of him that dies, (God by his life hath sworn) He is not pleas'd; but ever cries, Turn, O ye sinners, turn.

20 When God invites, shall man repel? Shall man th' exception make? "Come, freely come, WHOEVER WILL, And living water take!"

23 Horror to think that God is hate! Fury in God can dwell, God could an helpless world create, To thrust them into hell!

24 Doom them an endless death to die, From which they could not flee, No Lord! Thine inmost bowels cry, Against the dire decree!

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

27 Ah! Who is as thy servants blind, So to misjudge their God! Scatter the darkness of their mind, And shed thy love abroad.

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

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

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

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

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

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

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

1 Divinely warn'd of judgments near, Noah believ'd a threatning God, With humble faith, and holy fear He built the ark, and 'scap'd the flood.

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

2 A place he should possess at last, When twice two hundred years were o'er, Upon the word himself he cast, He follow'd God, and ask'd no more.

4 A better heritage he sought, A city built by God on high, Thither he rais'd his tow'ring thought, He fix'd on heaven his stedfast eye.

6 And shall not we the call obey, And haste where God commands, to go? Despise these tenements of clay, These dreams of happiness below?

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

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.

4 Regardless of the things behind, The earthly home from whence they came, A better land they long'd to find, A promis'd heaven was all their aim.

6 For them his heaven he hath prepar'd, His New Jerusalem above, And love is there their great reward, A whole eternity of love.

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

3 His seed elect, his heir foretold, Of whom the promis'd Christ should rise, He could not from his God with-hold That best, that costliest sacrifice.

4 The father curb'd his swelling grief, 'Twas God requir'd, it must be done; He stagger'd not thro' unbelief, He bar'd his arm to slay his son.

5 He rested in Jehovah's power, The word must stand which God hath said, He knew th' Almighty could restore, Could raise his Isaac from the dead.

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

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

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

3 In vain its pomps ambition spreads, Glory in vain displays her charms, A brighter crown its lustre sheds, A purer flame his bosom warms.

4 Wisely he chose the better part, Suff'rings with God's elect to share, To pleasures vain he steel'd his heart, No room for them when God is there.

5 Fleeting he deem'd them all, and vain, His heart on heavenly joys bestow'd, Partaker of his people's pain, Th' afflicted people of his God.

7 He triumph'd in his glorious shame, On pleasure, fame, and wealth look'd down, 'Twas heaven at which his wishes aim'd, Aspiring to a starry crown.

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

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

3 Worthies, who all recorded stand, And shine in everlasting lays; And justly now they each demand The tribute of distincter praise.

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

3 Secure a better life to find, The path of varied death they trod, Their souls triumphantly resign'd, And died into the arms of God.

4 The prelude of contempt they found, A spectacle to fiends and men; Cruelly mock'd, and scourg'd, and bound, 'Till death shut up the bloody scene.

The Fifty Fifth Chapter of Isaiah Part I. The Fifty Fifth Chapter of Isaiah. Ho! Every one that thirsts, draw nigh: ('Tis God invites the fallen race) Mercy and free salvation buy; Buy wine, and milk, and gospel grace. Come to the living waters, come! Sinners, obey your Maker's call; Return, ye weary wanderers, home, And find my grace is free for all. See from the rock a fountain rise! For you in healing streams it rolls: Money ye need not bring, nor price, Ye lab'ring, burthen'd, sin-sick souls. Nothing ye in exchange shall give; Leave all you have and are behind; Frankly the gift of God receive, Pardon, and peace in Jesus find. Why seek ye that which is not bread, Nor can your hungry souls sustain? On ashes, husks, and air ye feed, You spend your little all in vain. In search of empty joys below, Ye toil with unavailing strife: Whither, ah whither would you go? I have the words of endless life. Hearken to me with earnest care, And freely eat substantial food; The sweetness of my mercy share, And taste that I alone am good. I bid you all my goodness prove, My promises for all are free: Come taste the manna of my love, And let your soul delight in me. Your willing ear and heart incline, My words believingly receive; Quicken'd your soul, by faith divine, An everlasting life shall live. You for my own I then shall take, Shall surely seal you for my own, My covenant of mercy make, And 'stablish it in David's Son. A faithful witness of my grace, Him have I to the people given, To teach a sinful world my ways, And lead and train them up for heaven. Son of my love, behold, to thee From all eternity I give Sinners who to thy wounds will flee; The soul that chuseth life shall live. Nations, whom once thou didst not own, Thou thine inheritance shalt call; Nations who knew not thee shall run, And hail the God that died for all. For I, the holy God, and true, To glorify thy name have sworn: And lo! My faithfulness I shew; And lo! To thee the Gentiles turn. Seek ye the Lord with timely care, Ye servants of uncancel'd sin, While all that seek may find him near With open arms to take them in. His evil let the sinner leave, In bitterness of spirit mourn, Death's sentence in himself receive, And to a gracious God return. Surely our God will bid him live, Will with the arms of love embrace; Freely, abundantly forgive, And shew him all his depths of grace. For thus the mighty God hath said, My ways, and thoughts ye cannot scan; Ye cannot, whom my hands have made, Your infinite Creator span. Me will ye mete with reason's line? Or teach my grace how far to move? Fathom my mercy's deep design, My heighth, and breadth, and length of love! Far as the heavens that earth surpass, Far as my throne those nether skies, My ways of love, and thoughts of grace, Beyond your low conceptions rise. For as the snow from heaven comes down, The first and latter rains distill, The earth with fruitfulness to crown, Man's heart with food and joy to fill. As no return the shower can know, But falls a thirsty land to chear, But executes its charge below, While plenty decks the smiling year. So shall the word my lips have spoke, Accomplish that which I ordain; My word I never will revoke; My word is not gone forth in vain. In my redeeming work employ'd, And sent my pleasure to fulfill, Vain it shall not return, and void, But prosper, and perform my will. With me is plenteous mercy found, Redemption free for all to know; And where your sin doth most abound, My more abundant grace shall flow. From guilt and pain ye shall be freed, From the black dungeon of despair, Into my heavenly kingdom led, And reap eternal pleasures there. All ye that in my word believe, Shall see my love in Jesu's face; The peace and joy of faith receive, And triumph in my saving grace. The trees shall clap their hands and sing, Mountains and hills their voices raise; All the new heavens and earth shall ring With Jesus their Creator's praise. Where thorns deform'd the barren ground, Where noisome weeds the soul o'erspread, There shall the fruits of grace abound, And second nature lift her head.

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

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

Verses XI, XII. By faith, the handmaid of the Lord, Sarah, receiv'd a power unknown, She judg'd him faithful to his word; Barren and old she bore a son. Nature had lost its genial power, And Abraham was old in vain: Impossibilities are o'er, If faith assent, and God ordain. He glorified JEHOVAH's name; (God spake the word, it must be done) Father of nations he became, And multitudes sprang forth from one. From one old man the race did rise, A barren womb the myriads bore, Countless, as stars that deck the skies, As sands that crown the ocean shore. Verses XIII, XIV, XV, XVI. The worthies these of ancient days, By faith they lived, in faith they died: Not yet receiv'd the promis'd grace, But darkly from afar descri'd. Assur'd the Saviour should appear, And confident in Christ to come, Him they embrac'd, tho' distant near, And languish'd for their heavenly home. Pilgrims they here themselves confess'd, Who no abiding-place must know, Strangers on earth they could not rest, Or find their happiness below. Regardless of the things behind, The earthly home from whence they came, A better land they long'd to find, A promis'd heaven was all their aim. Their faith the gracious Father sees, And kindly for his children cares, He condescends to call them his, And suffers them to call him theirs, For them his heaven he hath prepar'd, His New Jerusalem above, And love is there their great reward, A whole eternity of love. Verses XVII, XVIII, XIX. Abraham, when severely tried, His faith by his obedience shew'd; He with the harsh command complied, And gave his Isaac back to God. His son the father offer'd up, Son of his age, his only son, Object of all his joy and hope, And less belov'd than God alone. His seed elect, his heir foretold, Of whom the promis'd Christ should rise, He could not from his God with-hold That best, that costliest sacrifice. The father curb'd his swelling grief, 'Twas God requir'd, it must be done; He stagger'd not thro' unbelief, He bar'd his arm4 to slay his son. He rested in JEHOVAH's power, The word must stand which God hath said, He knew th' Almighty could restore, Could raise his Isaac from the dead. He knew in whom he had believ'd, And, trusting in omnipotence, His son as from the dead receiv'd, His stedfast faith receiv'd him thence. O for a faith like his, that we The bright example may pursue, May gladly give up all to thee, To whom our more than all is due! Now, Lord, for thee our all we leave, Our willing soul thy call obeys, Pleasure, and wealth, and fame we give, Freedom, and life, to win thy grace. 4Charles Wesley changed "arm" to "arms" in All in All (1761). Is there a thing than life more dear, A thing from which we cannot part? We can we now rejoice to tear The idol from our bleeding heart. Jesu accept our sacrifice, All things for thee we count but loss, Lo! At thy word our Isaac dies, Dies on the altar of thy cross. Now to thyself the victim take, Nature's last agony is o'er, Freely thine own we render back, We grieve to part with all no more. For what to thee, O Lord, we give, An hundred fold we here obtain, And soon with thee shall all receive, And loss shall be eternal gain. Verses XX, XXI, XXII. Isaac by faith declar'd his race In Jacob and in Esau blest, The younger by peculiar grace A nobler heritage possess'd. By faith expiring Jacob knew Distinguish'd mercies to pronounce, His hands found out the happy two, And bless'd his fav'rite Joseph's sons. He rais'd himself upon the bed, Prop'd on a staff he own'd his Lord, The patriarch bow'd his hoary head, His body with his soul ador'd. Joseph by faith the flight foretold Of Israel's afflicted race; God their hard bondage should behold, And lead them to the promis'd place. Thither he will'd his bones to go, And take possession in their stead; His bones the promis'd land shall shew, He claims his Canaan, tho' dead. Verses XXIII, XXIV, XXV, XXVI, XXVII, XXVIII. Moses by faith from death was sav'd, While heedless of the tyrant's will, His parents in their God believ'd, And dar'd the lovely babe conceal. By faith, when now to manhood grown, A just contempt of earth he shew'd, Refus'd a prince's name to own, And sought but to be great in God. In vain its pomps ambition spreads, Glory in vain displays her charms, A brighter crown its lustre sheds, A purer flame his bosom warms. Wisely he chose the better part, Suff'rings with God's elect to share, To pleasures vain he steel'd his heart, No room for them when God is there. Fleeting he deem'd them all, and vain, His heart on heavenly joys bestow'd, Partaker of his people's pain, Th' afflicted people of his God. Egypt unfolds her golden blaze, Yet all for Christ he counts but loss; A richer treasure he surveys, His Lord's anticipated cross. He triumph'd in his glorious shame, On pleasure, fame, and wealth look'd down, 'Twas heaven at which his wishes aim'd, Aspiring to a starry crown. By faith he left th' oppressive land, And scorn'd the petty rage of kings, Supported by JEHOVAH's hand, And shadow'd by JEHOVAH's wings. His steady way he still pursu'd, Nor hopes nor fears retard his pace, Th' INVISIBLE before him stood, And faith unveil'd the Saviour's face. By faith he slew the typick lamb, And kept the passover of God: He knew from whom its virtue came, The saving power of sprinkled blood. With all the servants of his Lord, He (while the first-born victims died) Dar'd the destroying angel's sword, And, arm'd with blood, its point defied! Verse XXIX. While thro' the sea by faith they past, The sea retir'd at God's command, The waves shrink back with trembling haste, The waves a chrystal barrier stand. Th' Egyptians daring to pursue, With horror found a wat'ry grave, Too late their want of faith they knew, And sunk beneath th' o'erwhelming wave. Verses XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV. By faith, while Israel's host surrounds Proud Jericho's devoted walls, The ark stands still, the trumpet sounds, The people shouts, the city falls. Rahab by faith deliv'rance found, Nor perish'd with th' accursed race, The harlot for her faith renown'd, Amongst the worthies takes her place. 5Ori., "12"; a misprint. Worthies, who all recorded stand, And shine in everlasting lays; And justly now they each demand The tribute of distincter praise. Gideon, and Barak claim the song, And David good, and Samuel wise, And Jephtha bold, and Samson strong, And all the ancient prophets rise! The battles of the Lord they fought Thro' faith, and mighty states subdu'd, And works of righteousness they wrought, And prov'd the faithfulness of God. They stop'd the lions' mouths, the rage Of fire they quench'd, escap'd the sword, The weak grew strong, and bold t' engage, And chase the hosts that dar'd their Lord. Women their quicken'd dead receiv'd, Women the power of faith display'd, With stedfast confidence believ'd, Believ'd their children from the dead. Verses XXXV, XXXVI, XXXVII. Others, as in a furnace try'd, With strength of passive grace endu'd, Tortures, and deaths thro' faith defy'd, Thro' faith resisted unto blood. Earth they beheld with gen'rous scorn, On all its proffer'd goods look'd down, High on a fiery chariot borne, They lost their life to keep their crown. Secure a better life to find, The path of varied death they trod, Their souls triumphantly resign'd, And died into the arms of God. The prelude of contempt they found, A spectacle to fiends and men; Cruelly mock'd, and scourg'd, and bound, 'Till death shut up the bloody scene. Or stoned, they glorified their Lord, Or joy'd, asunder sawn, t' expire, Or rush'd to meet the slaught'ring sword, Or triumph'd in the tort'ring fire. Verses XXXVII, XXXVIII. Naked, or in rough goatskins clad, In every place they long confess'd The God, for whom o'er earth they stray'd Tormented, destitute, distress'd. Of whom the world unworthy was, Whom only God their Maker knew, The world they punish'd with their loss, The holy anchorites withdrew.

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.

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.

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

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.

Before Reading the Scriptures (Another 1) Another Before Reading the Scriptures.22 Teacher divine, we ask thy grace, These sacred leaves t' unfold: Here in the gospel's clearest glass, Let us thy face behold. 21Charles included this hymn in a later manuscript selection for family use: MS Family, 9. 22Charles included this hymn in a later manuscript selection for family use: MS Family, 9-10.

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.

Hymn to God the Sanctifier Savour of life O let it prove, And shew their sins forgiven; Work in them faith, which works by love, And surely leads to heaven. Hymn to God the Sanctifier. Come, 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. Thy witness with my spirit bear, That God, my God inhabits there, Thou, with the Father and the Son, Eternal light's coeval beam. Be Christ in me, and I in him, 'Till perfect we are made in one. When wilt thou my whole heart subdue? Come, Lord, and form my soul a-new, Emptied of pride, and self, and hell: Less than the least of all thy store Of mercies, I myself abhor: All, all my vileness may I feel. Humble, and teachable, and mild, O 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. Let earth no more my heart divide, With Christ may I be crucified, To thee with my whole soul aspire; Dead to the world, and all its toys, Its idle pomp, and fading joys, Be thou alone my one desire. Be thou my joy; be thou my dread; In battle cover thou my head, Nor earth, nor hell so shall I fear: So shall I turn my steady face; Want, pain defy, enjoy disgrace, Glory in dissolution near. My will be swallow'd up in thee: Light in thy light still may I see, Beholding thee with open face; Call'd the full power of faith to prove, Let all my hallow'd heart be love, And all my sinless life be praise. Come, Holy Ghost, all-quick'ning fire, My consecrated heart inspire, Sprinkled with the atoning blood: Still to my soul thyself reveal; Thy mighty working may I feel, And know that I am one with God! 24Ori., "7"; a misprint.

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 Upon Parting with His Friends. Part I. Cease, foolish heart, thy fond complaints, Nor heave with unavailing sighs, Equal is God to all thy wants, The hungry soul himself supplies. Gladly thy every wish resign; Thou canst not want, if God is thine. Stop this full current of thy tears, Or pour for sin th' ennobled flood: Look up, my soul, shake off thy fears, Or fear to lose a gracious God: To him, thy only rest, return; In vain for him thou canst not mourn. Still vex'd and troubled is my heart? Still wails my soul the penal loss? Ling'ring I groan with all to part, I groan to bear the grievous cross; The grievous cross I fain would fly, Or sink beneath its weight, and die. Sad soothing thought! To lose my cares, And silently resign my breath! Cut off a length of wretched years, And steal an unsuspected death; Now to lay down my weary head, And lift it free among the dead!

Upon Parting with His Friends. Part I Part II When will the dear deliv'rance come? Period of all my pain and strife! O that my soul, which gasps for home, Which struggles in the toils of life, Ease, and a resting place could find, And leave this world of woe behind! O that the bitterness were past, The pain of life's long ling'ring hour! While snatch'd from passion's furious blast, And sav'd from sorrow's baleful pow'r, I mock the storm, out-ride the wave, And gain the harbour of the grave. Bless'd, peaceful state! Where, lull'd to sleep, The suff'rer's woes shall all be o'er! There plaintive grief no more shall weep, Remembrance there shall vex no more; Nor fond excess, nor pining care, Nor loss, nor parting shall be there! Part II. O holy, holy, holy Lord! Righteous in all thy ways art thou! I yield and tremble at thy word, Beneath thy mighty hand I bow, I own, while humbled in the dust, I own the punishment is just. Joy of my eyes the creature was; Desired; but O! Desir'd for thee! Why feel I then th' imbitter'd loss? Late in thy judgment's light, I see Whom now thy stroke hath far remov'd, I lov'd alas! Too dearly lov'd! And can I see my comfort gone, (My all of comfort here below) And not allow a parting groan, And not permit my tears to flow? Can I forbear to mourn and cry? No let me rather weep and die. Dear, lovely, gracious souls, to me Pleasant your friendliness has been; So strange your love, from dross so free, The fountain in the stream was seen; From heaven the pure affection flow'd, And led, from whom it sprang, to God. To him thro' earth-born cares ye pass, To him your loosen'd souls aspire: Glory to God's victorious grace! O could I catch the sacred fire, Your shining steps from far pursue, And love, and weep, and part like you. Partners of all my griefs and joys, Help me to cast on God my care, To make his will my only choice, Away the dear right eye to tear, The wise decree with you t' adore, To trust, submit, and grieve no more. O let your prayers the Saviour move, In love my spirit to renew! O could I taste the Saviour's love, Gladly I then should part with you; My all triumphantly resign, And lodge you in the arms divine.

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

Mourning Mourning. When, gracious Lord, ah tell me when Shall I into myself retire? To thee discover all my pain, And shew my troubled heart's desire? I long to pour out all my soul, Sorrow, and sin's just weight to feel, To smart, till thou hast made me whole, To mourn till thou hast said, "Be still." Sick of desire for thee I cry, And, weary of forbearing, groan: Horror, and sin are ever nigh, My comfort, and my God are gone. Trembling in dread suspense I stand; Sinking, and falling into sin, Till thou reach out thy mighty hand, And snatch me from this hell within. Fain would I rise, and get me hence, From every fond engagement free, Pleasure, and praise, and self, and sense, And all that holds me back from thee. O that the mild and peaceful dove, Would lend his wings to aid my flight! Soon would I then far off remove, And hide me from this hateful light. Where none but the all-seeing eye Could mark, or interrupt my grief, No human comforter be nigh, To torture me with vain relief. Far in some lonely, desart place, For ever, ever would I sit, Languish to see the Saviour's face, And perish, weeping at his feet. O what is life without my God! A burden more than I can bear: I struggle to throw off the load, Me from myself I strive to tear. I ever gasp in Christ to live, O that to me the grace were given! Had I thy heaven and earth to give, I'd buy thee with thy earth and heaven. If sufferings could thy love obtain, I'd suffer all things for thy love: Send me to hell, I'd there remain: But let me there thy favour prove.

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

Romans 7:24. "Who shall deliver me from the body of this death?" A monster to myself I am, Asham'd to feel no deeper shame; Pain'd, that my pain so soon is o'er, And griev'd that I can grieve no more. O who shall save the man of sin? O when30 shall end this war within? How shall my captive soul break thro'? Who shall attempt my rescue? Who? A wretch from sin and death set free? Answer, O answer, Christ, for me, "The grace of an accepting God, The virtue of a Saviour's blood." Romans vii. 24. "Who shall deliver me from the body of this death?" Thou Son of God, thou Son of man, Whose eyes are as a flame of fire, With kind concern regard my pain, And mark my lab'ring heart's desire! Its inmost folds are known to thee, Its secret plague I need not tell: Nor can I hide, nor can I flee The sin I ever groan to feel. 30The line began "When when" in 2nd edn. HSP (1739). My soul it easily besets, About my bed, about my way, My soul at every turn it meets, And half persuades me to obey. Nothing I am, and nothing have, Nothing my helplesness can do; But thou art good, and strong to save, And all that seek may find thee true. How shall I ask, and ask aright? My lips refuse my heart t' obey: But all my wants are in thy sight; My wants, my fears, my sorrows pray. I want thy love, I fear thy frown, My own foul sin I grieve to see: T' escape its force would now sink down, And die, if death could set me free. Yet O I cannot burst my chain, Or fly the body of this death: Immur'd in flesh I still remain, And gasp a purer air to breathe. I groan to break my prison-walls, And quit the tenement of clay; Nor yet the shatter'd mansion falls, Nor yet my soul escapes away.

Matthew 5:3, 4, 6 Come then, O my Saviour, come, God of truth, no longer stay, God of love, dispel the gloom, Point me out the promis'd way, Let me from the trial fly, Sink into thy arms, and die! Waft me to that happy shore, Port of ease, and end of care; All thy storms shall there be o'er, Sin shall never reach me there, Surely of my God possest, Safe in my Redeemer's breast! Matthew v. 3, 4, 6. Jesu, if still the same thou art, 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. Thou hast pronounced the mourner blest, And lo! For thee I ever mourn: I cannot; no! I will not rest, Till thou my only rest return, Till thou, the Prince of Peace, appear, And I receive the Comforter. Where is the blessedness bestow'd On all that hunger after thee? I hunger now, I thirst for God! See, the poor, fainting sinner see, And satisfy with endless peace, And fill me with thy righteousness. Ah Lord! If thou art in that sigh, Then hear thyself within me pray. Hear in my heart thy Spirit's cry, Mark what my lab'ring soul would say, Answer the deep, unutter'd groan, And shew that thou and I are one. Shine on thy work, disperse the gloom, Light in thy light I then shall see: Say to my soul, "Thy light is come, Glory divine is ris'n on thee, Thy warfare's past, thy mourning's o'er: Look up, for thou shalt weep no more." Lord, I believe the promise sure, And trust thou wilt not long delay; Hungry, and sorrowful, and poor, Upon thy word myself I stay; Into thy hands my all resign, And wait till all thou art is mine!

"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.

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.

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 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.

"It is very meet, right, and our bounden duty..." Come thou, my dear Redeemer, come, Let me my life resign, O take thy ransom'd servant home, And make me wholly thine. Fully redeem'd I fain would rise In soul and body free, And mount to meet thee in the skies, And ever reign with thee. "It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, almighty, everlasting God."42 Meet and right it is to sing Glory to our God and King, Meet in every time, and place, Right to shew forth all thy praise. Sing we now in duty bound, Echo the triumphant sound, Publish it thro' earth abroad, Praise the everlasting God. Praises here to thee we give, Here our open thanks receive, Holy Father, sovereign Lord, Always, every where ador'd. 42The quote is from the Eucharistic liturgy in the BCP. Hymn appeared first in George Whitefield, Divine Melody; or, a Help to Devotion (London: W. Rayner, 1739), 13-14, ascribed to Charles Wesley; and in The Conduct and Doctrine of the Reverend Mr. Whitefield Vidicated (London: A. Dodd, 1739), 35.

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 to the Trinity (Another 3) Another Hymn to the Trinity.44 Sing we to our God above Praise, eternal as his love: Praise him, all ye heavenly host, Father, Son, and Holy Ghost. Another Hymn to the Trinity. Father live, by all things fear'd; Live the Son, alike rever'd; Equally be thou ador'd, Holy Ghost, eternal Lord. Three in Person, One in power, Thee we worship evermore: Praise by all to thee be given, Endless theme of earth and heaven. Another Hymn to the Trinity. Praise be to the Father given; Christ he gave Us to save, Now the heirs of heaven. Pay we equal adoration To the Son: He alone Wrought out our salvation. 44Charles records singing this hymn in his MS Journal as early as March 16, 1739.

Another Samuel Wesley, Sr. (Another 1) Another Hymn to the Trinity.46 To God, who reigns enthron'd on high, To his dear Son who deign'd to die Our guilt and misery to remove, To that blest Spirit who life imparts, Who rules in all believing hearts, Be endless glory, praise, and love. Another Hymn to the Trinity. Let heaven and earth agree The Father's praise to sing, Who draws us to the Son, that he May us to glory bring. Honour and endless love, Let God the Son receive, Who saves us here, and prays above, That we with him may live. 45"And" changed to "in" in Gloria Patri (1746). 46This is a slightly revised version of verse 2 of Samuel Wesley's adaptation of Psalm CXVII, in The Pious Communicant Rightly Prepared (London: Charles Harper, 1700), 259-60. John Wesley had included both verses of this adaptation (unrevised) in CPH (1737), 9.

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.

At Setting Out to Preach the Gospel At Setting Out to Preach the Gospel.51 Angel of God, whate'er betide, Thy summons I obey; Jesus, I take thee for my guide, And walk in thee my way. Secure from danger, and from dread, Nor earth nor hell shall move, Since over me thy hand hath spread The banner of thy love. To leave my Captain I disdain, Behind I will not stay, Tho' shame, and loss, and bonds, and pain, And death obstruct the way. Me to thy suffering self conform, And arm me with thy power, Then burst the cloud, descend the storm, And come the fiery hour! Then shall I bear thy utmost will, When first the strength is given Come, foolish world, my body kill, And drive my soul to heaven! 51Charles records singing this hymn in his MS Journal as early as March 16, 1739.

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.

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!

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

On a Journey Upward on wings of love I fly, Where all his glories blaze, Like you behold with eagle's eye My heavenly Father's face. On a Journey. Saviour, who ready art to hear, (Readier than I to pray) Answer my scarcely utter'd prayer, And meet me on the way. Talk with me, Lord: thyself reveal, While here o'er earth I rove; Speak to my heart, and let it feel The kindling of thy love: With thee conversing I forget All time, and toil, and care: Labour is rest, and pain is sweet, If thou, my God, art here. Here then, my God, vouchsafe to stay, And make my heart rejoice; My bounding heart shall own thy sway, And eccho to thy voice.

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.

Universal Redemption O that the Comforter would come, Nor visit, as a transient guest, But fix in me his constant home, And take56 possession of my breast, And make my soul his lov'd abode, The temple of indwelling God. Come, Holy Ghost, my heart inspire, Attest that I am born again! Come, and baptize me now with fire, Or all thy former gifts are vain. I cannot rest in sin forgiven;57 Where is the earnest of my heaven! Where thy indubitable seal That58 ascertains the kingdom mine, The powerful stamp I long to feel, The signature of love divine: O shed it in my heart abroad, Fulness of love, of heaven of God! Universal Redemption.59 Saviour of all, by God design'd Our loss of Eden to retrieve, Mighty restorer of mankind, In whom we all, tho' dead, may live: 56"Keep" instead of "take" in the manuscript draft. 57The manuscript draft began "Imprint the sense ...", but "imprint" is struck through and replaced by "Where is." 58The manuscript draft reads "Which ascertains ...." 59This hymn was omitted from 4th edn. (1743) and following, because it had been transferred to HGEL In rapture lost, on thee I gaze, Thy universal goodness prove, Adore the riches of thy grace, And triumph in thy boundless love. Rest to my soul I now have found, My interest in thy blood I see; On this my confidence I ground, Who died for all, hath died for me! For me, for me the Saviour died! Surely thy grace for all is free: I feel it now by faith applied: Who died for all, hath died for me! No dire decree obtain'd thy seal, Or fix'd th' unalterable doom, Consign'd my unborn soul to hell, Or damn'd me from my mother's womb. Who that beholds thy lovely face, Can doubt, if all thy grace may share: So strong the lines of general grace Grace, grace is all that's written there. Loving to every man thou art! Sinners, ye all his grace may prove; He bears you all upon his heart: God is not HATE, but God is LOVE!

Universal Redemption (Another 1) Another Universal Redemption.60 Father, whose hand on all bestows Sufficiency of saving grace, Whose universal love o'erflows The whole of Adam's fallen race; Within no narrow bounds confin'd, The vast, unfathomable sea Swells, and embraces all mankind For, O my God, it reach'd to me! If I could hear thy quick'ning call, Then all may seek, and find thee too; Surely thou loving art to all, And I stand forth to prove it true. Was there a man thou doom'st to die, How justly then might I despair! For who so vile a wretch as I? For who so bold his God to dare? Was there a single soul decreed Thy unrelenting hate to know, Then I were he and well might dread The horrors of eternal woe. 60Omitted from 4th edn. (1743) and following. But O in vain the tempter tries To shake the Rock that ne'er shall move; My stedfast soul his power defies, Secure in this, that God is love. Whoe'er admits; my soul disowns The image of a tort'ring God, Well-pleas'd with human shrieks and groans, A fiend, a Molock gorg'd with blood! Good God! That any child of thine, So horribly should think of thee! Lo! All my hopes I here resign, If all may not find grace with me. If fury can in thee have place, Empty it on my helpless head, Cut off, exclude me from thy grace, Unless for all the Saviour bled. If all may not thy mercy claim, On me the vengeful bolt let fall, Take back my interest in the Lamb, Unless the victim died for all.

Universal Redemption (Another 2) Another Universal Redemption.61 Hear, holy, holy, holy Lord, Father of all mankind, Spirit of truth,62 eternal Word, In mystic union join'd! Hear, and inspire my stammering tongue, Exalt my abject thought, Speak from my mouth a sacred song, Who spak'st the world from nought. Thy darling attribute I praise, Which all alike may prove, The glory of thy boundless grace, Thy universal love. Mercy I sing, transporting sound, The joy of earth and heaven! Mercy, by every sinner found, Who takes what God hath given. Mercy for all thy hands have made, Immense, and unconfin'd, Throughout thy every work display'd, Embracing all mankind. 61This hymn appeared first as an appendix to John Wesley's sermon Free Grace see "Universal Redemption" (1739). 62This reads "Spirit of love" in 1739 original and in all later reprints. Thine eye survey'd the fallen race, When sunk in sin they lay, Their misery call'd for all thy grace, But justice stopp'd the way. Mercy the fatal bar remov'd, Thy only Son it gave, To save a world so dearly lov'd, A sinful world to save. For every man he tasted death, He suffer'd once for all, He calls as many souls as breathe, And all may hear the call. A power to chuse, a will t' obey, Freely his grace restores; We all may find the living way, And call the Saviour ours. Whom his eternal mind foreknew, That they the power would use, Ascribe to God the glory due, And not his grace refuse; Them, only them his will decreed, Them did he chuse alone, Ordain'd in Jesu's steps to tread, And to be like his Son. Them, the elect, consenting few, Who yield to proffer'd love, Justify'd here, he forms anew, And glorifies above. For as in Adam all have died, So all in Christ may live, May (for the world is justified) His righteousness receive. 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?" No! In the death of him that dies (God by his life hath sworn) He is not pleas'd; but ever cries, "Turn, O ye sinners, turn." He would that all his truths should own, His gospel all embrace, Be justify'd by faith alone, And freely sav'd by grace. And shall I, Lord, confine thy love, As not to others free? And may not every sinner prove The grace that found out me? Doubtless thro' one eternal now, Thou ever art the same, The universal Saviour thou, And Jesus is thy name. Ho! Every one that thirsteth, come! Chuse life; obey the word; Open your hearts to make him room, And banquet with your Lord. When God invites, shall man repel? Shall man th' exception make? "Come, freely come, WHOEVER WILL, And living water take." Thou bid'st; and would'st thou bid us chuse, When purpos'd not to save? Command us all a power to use Thy mercy never gave? Thou canst not mock the sons of men, Invite us to draw nigh, Offer thy grace to all, and then Thy grace to most deny! Horror to think that God is hate! Fury in God can dwell! God could an helpless world create, To thrust them into hell! Doom them an endless death to die, From which they could not flee, No, Lord! Thine inmost bowels cry Against the dire decree! Believe who will that human pain Pleasing to God can prove: Let Molock feast him with the slain, Our God, we know, is love. Lord, if indeed, without a bound, Infinite love thou art, The HORRIBLE DECREE confound, Enlarge thy people's heart! Ah! Who is as thy servants blind, So to misjudge their God! Scatter the darkness of their mind, And shed thy love abroad. Give them conceptions worthy thee, Give them, in Jesu's face, Thy merciful design to see, Thy all-redeeming grace. Stir up thy strength, and help us, Lord, The preachers multiply, Send forth thy light, and give the word, And let the shadows fly. O! If thy Spirit send forth me, The meanest of the throng, I'll sing thy grace divinely free, And teach mankind the song. Grace will I sing, thro' Jesu's name, On all mankind bestow'd; The everlasting truth proclaim, And seal that truth with blood. Come then, thou all-embracing love, Our frozen bosom warm; Dilating fire, within us move, With truth and meekness arm. Let us triumphantly ride on, And more than conquerors prove, With meekness bear th' opposers down, And bind with cords of love. Shine in our63 hearts, Father of light; Jesu, thy beams impart; Spirit of truth, our minds unite, And keep us one in heart. Then, only then our eyes shall see Thy promis'd kingdom come; And every heart by grace set free, Shall make the Saviour room. 63Ori., "their"; a misprint, corrected to 1739 original. 64Ori., "36"; a misprint.

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.

Luke 15:21. "Father, I have sinned against heaven ..." Luke xv. 21. "Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son." When I was a little child, O what sweetness did I prove! Then on me my Father smil'd, Clasp'd me in the arms of love; Bore me all my infant days, Gently by his Spirit led, Dandled me upon his knees, Made me on his promise feed. But alas! I soon rebell'd, Would not cast on him my care, Swell'd with pride, with passion swell'd, I could neither fall, nor err. I was strong and able grown, I could for myself provide, I had wisdom of my own: Let the weaker seek a guide. When to him I would not look, Griev'd and hardly forc'd away, Me my guide at length forsook, Me my Father left to stray. Angrily he hid his face: Careless of his smile or frown, I pursued my evil ways, Frowardly in sin went on. Back recall'd, I know not how, Father, I my folly mourn: If thou art my Father now, Now assist me to return. Freely my backslidings heal, Once again become my guide, Save me from my wayward will, Empty me of self and pride. Thou who all my ways hast seen, Since I would from thee depart, Suffer me no more to lean To my own deceitful heart. O repair my grievous loss, Comfort to my soul restore: Once a little child I was: Lift me up to fall no more. Give me back my innocence, Give me back my filial fears, Humble, loving confidence, Praying sighs, and speaking tears. Weak and helpless may I be, To thy only will resign'd, Ever hanging upon thee, Simple, ignorant, and blind. Abba Father! Hear my cry, Look upon thy weeping child, Weeping at thy feet I ly, Kiss me, and be reconcil'd:66 66John Wesley marks this verse for omission in his personal copy of the 5th edn. (1756).

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!

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

After a Relapse into Sin When fully he my faith hath tried, Like gold I in the fire shall shine, Come forth when seven times purified, And strongly bear the stamp divine. After a Relapse into Sin. My God, my God, on thee I call, Thee only would I know: One drop of blood on me let fall, And wash me white as snow. Touch me, and make the leper clean, Purge my iniquity: Unless thou wash my soul from sin, I have no part in thee. But art thou not already mine? Answer, if mine thou art! Whisper within, thou love divine, And chear my doubting heart. Tell me again, my peace is made, And bid the sinner live, The debt's discharg'd, the ransom's paid, My Father must forgive. Father, forgive thy froward child, I ask in Jesu's name, I languish to be reconcil'd, And reconcil'd I am. Behold for me the victim bleeds, His wounds are open'd wide, For me the blood of sprinkling pleads, And speaks me justified. O why did I my Saviour leave, So soon unfaithful prove? How could I thy good Spirit grieve, And sin against thy love? I forced thee first to disappear, I turn'd thy face aside Ah! Lord, if thou hadst still been here, Thy servant had not died. But O! How soon thy wrath is o'er, And pard'ning love takes place! Assist me, Saviour, to adore The riches of thy grace. O could I lose myself in thee! Thy depth of mercy prove, Thou vast unfathomable sea Of unexhausted love!

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!

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.

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.

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 III. John 17:20, etc. The Communion of Saints. Part III. John xvii. 20, c. Christ, our head, gone up on high, Be thou in thy Spirit nigh, Advocate with God, give ear To thine own effectual prayer: Hear the sounds thou once didst breathe In thy days of flesh beneath, Now, O Jesu, let them be Strongly eccho'd back to thee. We, O Christ, have thee receiv'd, We the gospel-word believ'd, Justly then we claim a share In thine everlasting prayer. One the Father is with thee; Knit us in like unity; Make us, O uniting Son, One as thou and he are one. If thy love to us hath given All the glory81 of his heaven, (From eternity thine own, Glory here in grace begun) 81Charles Wesley changes "glory" to "glories" in All in All (1761). Let us now the gift receive, By the vital union live, Join'd to God, and perfect be, Mystically one in thee. Let it hence to all be known, Thou art with thy Father one, One with him in us be shew'd, Very God of very God; Sent, our spirits to unite, Sent to make us sons of light, Sent, that we his grace may prove, All the riches of his love. Thee he lov'd ere82 time begun, Thee the coeternal Son; He hath to thy merit given Us, th' adopted heirs of heaven. Thou hast will'd that we should rise, See thy glory in the skies, See thee by all heaven ador'd, Be forever with our Lord. Thou the Father see'st alone, Thou to us hast made him known: Sent from him we know thou art, We have found thee in our heart: Thou the Father hast declar'd: He is here our great reward, Ours his nature and his name Thou art ours with him the same. 82Ori., "e'er"; but clearly used in sense of "before."

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

Let us now the gift receive, By the vital union live, Join'd to God, and perfect be, Mystically one in thee. Let it hence to all be known, Thou art with thy Father one, One with him in us be shew'd, Very God of very God; Sent, our spirits to unite, Sent to make us sons of light, Sent, that we his grace may prove, All the riches of his love. Thee he lov'd ere82 time begun, Thee the coeternal Son; He hath to thy merit given Us, th' adopted heirs of heaven. Thou hast will'd that we should rise, See thy glory in the skies, See thee by all heaven ador'd, Be forever with our Lord. Thou the Father see'st alone, Thou to us hast made him known: Sent from him we know thou art, We have found thee in our heart: Thou the Father hast declar'd: He is here our great reward, Ours his nature and his name Thou art ours with him the same. 82Ori., "e'er"; but clearly used in sense of "before."

The Communion of Saints. Part V. Hebrews 12:22, 23, 24 The Communion of Saints. Part V. Hebrews xii. 22, 23, 24. King of saints, to whom are given All in earth, and all in heaven, Reconcil'd thro' thee alone, Join'd, and gather'd into one: Heirs of glory, sons of grace, Lo! To thee our hopes we raise, Raise and fix our hopes on thee, Full of immortality! Absent in our flesh from home, We are to Mount Sion come: Heaven is our soul's abode, City of the living God; Enter'd there our seats we claim In the New Jerusalem, Join the countless angel-quire, Greet the first-born sons of fire. We our elder-brethren meet, We are made with them to sit, Sweetest fellowship we prove With the general church above;

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.

Isaiah 64 When the number is fulfill'd When the witnesses are kill'd, When we all from earth are driven, Then with us ye mount to heaven. Jesu hear, and bow the skies, Hark! We all unite our cries, "Take us to our heavenly home, Quickly let thy kingdom come!" "Jesu come," the Spirit cries, "Jesu come," the bride replies; One triumphant church above, Join us all in perfect love. Isaiah lxiv.84 O that thou would'st the heavens rend! O that thou would'st this hour come down! Descend, Almighty God, descend, And strongly vindicate thine own! Now let the heathens fear thy name, Now let the world thy nature know, Dart into all the melting flame Of love, and make the mountains flow. O let thine indignation burn, The lightning of thy judgments glare, Th' aspiring confidence o'erturn Of all that still thine anger dare. 84Also printed at the end of John Wesley's extract of William Law's A Serious Answer to Dr. Trapp's Four Sermons (Cork: Harrison, 1748), 61-63. From heaven reveal thy vengeful ire, Thy fury let the nations prove, Confess thee a consuming fire, And tremble, till they feel thy love. Thy power was to our fathers known, A mighty God, and terrible; In majesty thou camest down, The mountains at thy presence fell. The wonders thou for them hast wrought Thy boundless power and love proclaim, Far above all they ask'd or thought: And now we wait to know thy name. We wait; for since the world began To men it ne'er by men was shew'd: Thou only canst thyself explain, God only sounds the depths of God. Eye hath not seen, ear hath not heard, By heart conceiv'd it cannot be, The bliss thou hast for him prepar'd, Who waits in humble faith for thee. Thou meetest him that dares rejoice In hope of thy salvation near; Who wants, while he obeys thy voice, The perfect love that casts out fear. In works of righteousness employ'd Who thee remembers in thy ways, The ORDINANCES of his God, The sacred channels of thy grace. But lo! Thy anger kindled is, And justly might for ever burn; We have forsook the path of peace: How shall our wand'ring souls return? In thine appointed ways we wait, The ways thy wisdom hath enjoin'd; Thy saving grace we here shall meet, If every one that seeks shall find. Nor can we thus thy wrath appease; We and our works are all unclean, As filthy rags our righteousness, Our good is ill, our virtue sin. Like wither'd leaves we fade away, We all deserve thy wrath to feel, Swift as the wind our sins convey, And sweep our guilty souls to hell. Not one will call upon thy name, Stir himself up thy grace to see, The Lord his righteousness to claim, And boldly to take hold on thee. For O! Thy face is turn'd aside, Since we refus'd t' obey thy will; Thou hast consum'd us for our pride, Thy heavy hand consumes us still. But art thou not our Father now? Our Father now thou surely art: Humbly beneath thy frown we bow, We seek thee with a trembling heart. The potter thou, and we the clay; Behold us at thy footstool laid, In anger cast us not away, The creatures whom thy hands have made. O let thine anger rage no more, Remember not iniquity; See, Lord, and all our sins pass o'er, Thy own peculiar people see. Jerusalem in ruins lies, A wilderness thy cities are; A den of thieves thy temple is, No longer now the house of prayer. Where humbly low our fathers bow'd, And thee with joyful lips ador'd, Idolaters profanely croud, And take the altar for its Lord.

Hebrews 4:9. "There remaineth therefore a rest to the people of God" The sacred means thyself ordain'd, Others reject with impious haste; By these blasphem'd, by those profan'd, Our pleasant things are all laid waste. And wilt thou not this havock see, For which we ever, ever mourn? Still shall we cry in vain to thee? Return, our gracious Lord, return! Hold not thy peace at Sion's woe, O cast not out thy people's prayer, Regard thy suffering church below, And spare, the weeping remnant spare. Thy fallen tabernacle raise, Thy chastisement at last remove, That all mankind may sing thy praise, Thou God of truth, thou God of love. Hebrews iv. 9. "There remaineth therefore a rest to the people of God." Lord, I believe a rest remains To all thy people known, A rest, where pure enjoyment reigns, And thou art lov'd alone. A rest, where all our soul's desire Is fixt on things above, Where doubt, and pain, and fear expire, Cast out by perfect love. A rest of lasting joy and peace, Where all is calm within: 'Tis then from our own works we cease, From pride, and self, and sin. Our life is hid with Christ in God; The agony is o'er, We wrestle not with flesh and blood, We strive with sin no more. Our sp'rit is right, our heart is clean, Our nature is renew'd, We cannot now,85 we cannot sin, For we are born of God.86 From ev'ry evil motion freed, (The Son hath made us free) On all the pow'rs of hell we tread, In glorious liberty. Redeem'd, we walk on holy ground, On God we cast our care; No lion in that way is found, No rav'nous beast is there! 85Changed to "We cannot, no, we cannot sin" in 4th edn. (1743) and following. 86In his personal copy of 5th edn. (1756) Wesley marked stanzas 4 5 for deletion. Cf. Some Remarks on Mr Hill's "Review", Works (Jackson) 10:395-98. Safe in the way of life, above Death, earth, and hell we rise; We find, when perfected in love, Our long-sought paradise. Within that Eden we retire, We rest in Jesu's name: It guards us, as a wall of fire, And as a sword of flame. O that I now the rest might know, Believe, and enter in! Now, Saviour, now the power bestow, And let me cease from sin. Remove this hardness from my heart, This unbelief remove, To me the rest of faith impart, The Sabbath of thy love. I groan from sin to be set free, From self to be releas'd; Take me, O take me into thee My everlasting rest. I would be thine, thou know'st I would, And have thee all my own, Thee, O my all-sufficient good, I want, and thee alone. Thy name to me, thy nature grant; This, only this be given, Nothing besides my God I want, Nothing in earth or heaven. Come, O my Saviour, come away, Into my soul descend, No longer from thy creature stay, My author, and my end. The bliss thou hast for me prepar'd No longer be delay'd; Come, my exceeding great reward, For whom I first was made. Come, Father, Son, and Holy Ghost, And seal me thine abode, Let all I am in thee be lost, Let all I am be God!

God's Love and Power I felt my heart, and found a chillness cool Its purple channels in my frozen side; The spring was now become a standing pool, Deprived of motion, and its active tide. O stay! O stay! I ever freeze if banish'd from thy ray: A lasting warmth thy secret beams beget; Thou art a sun which cannot rise or set. Then thaw this ice, and make my frost retreat, But let with temp'rate rays thy lustre shine; Thy judgment's lightning, but thy love is heat, Those would consume my heart, but this refine. Inspire, inspire! And melt my soul with thy more equal fire; So shall a pensive deluge drown my fears, My ice turn water, and dissolve in tears. After thy love, if I continue hard, If sin again knit, and confirm'd be grown, If guilt rebel, and stand upon his guard, And what was ice before freeze into stone; Reprove, reprove! Thy power assist thee to revenge thy love: Lo, thou hast still thy threats and thunder left, The stone that can't be melted may be cleft!

3"He" changed to "God" in 2nd edn. (1743) and following. 4"Hands" changed to "hand" in 4th edn. (1748) and following.

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 Hymn for Charity-Children How happy they, O King of kings! How safe, how truly blest, Who under thy protecting wings Both shelter find and rest. Them wilt thou lead, them wilt thou keep, And with thine arm uphold: O blessed shepherd! Blessed sheep Of Israel's sacred fold. 7"Will" changed to "we'll" in 4th edn. (1748) and following. Nor does the tender wand'ring lambs His kindly care disdain; He knows them better than their dams, And better does sustain. Behold his flock from every side He is assembling still; And may he all in safety guide To Sion's sacred hill. If thither he will us convey, Nor our mean vows despise, Our hearts will on his altars lay A grateful sacrifice. To God the Father, and the Son, And Spirit, One in Three, As is, and was ere time begun, Eternal glory be!

7"Will" changed to "we'll" in 4th edn. (1748) and following. Nor does the tender wand'ring lambs His kindly care disdain; He knows them better than their dams, And better does sustain. Behold his flock from every side He is assembling still; And may he all in safety guide To Sion's sacred hill. If thither he will us convey, Nor our mean vows despise, Our hearts will on his altars lay A grateful sacrifice. To God the Father, and the Son, And Spirit, One in Three, As is, and was ere time begun, Eternal glory be!

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

A Hymn for Charity-Children (Another 2) Father of mercy, hear our pray'r, In thee we move and live: How slow to wrath, how prone to spare, And ready to forgive. Thou chiefly dost thy boundless pow'r In acts of goodness shew; Thy mercy all thy works adore, Thence all our blessings flow. This still shall be our grateful theme, Thy praise we'll ever sing; Our friends the kind refreshing stream, But thou th' unfailing spring. Our joy would soon o'erflow the banks, And inundations raise, Did we not thus look down with thanks, And look to heaven with praise. To God the Father, God the Son, And God the Holy Ghost, Who yet are not three gods, but One Rever'd by all his host. The blest, eternal Trinity, Whom earth and heaven adore, All honour, praise and glory be Both now and evermore. indented it one setting to reflect the metre: 6.6.8.6. 13"Those" changed to "The" in 2nd edn. (1743) and following.

A Hymn for Charity-Children (Another 2) Father of mercy, hear our pray'r, In thee we move and live: How slow to wrath, how prone to spare, And ready to forgive. Thou chiefly dost thy boundless pow'r In acts of goodness shew; Thy mercy all thy works adore, Thence all our blessings flow. This still shall be our grateful theme, Thy praise we'll ever sing; Our friends the kind refreshing stream, But thou th' unfailing spring. Our joy would soon o'erflow the banks, And inundations raise, Did we not thus look down with thanks, And look to heaven with praise. To God the Father, God the Son, And God the Holy Ghost, Who yet are not three gods, but One Rever'd by all his host. The blest, eternal Trinity, Whom earth and heaven adore, All honour, praise and glory be Both now and evermore.

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

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.

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,

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.

I heard yesterday one of the most unaccountable stories The story is told in the letter of Dec. 18, 1724. Wesley's interest in such stories never failed. that I ever heard in my life; and the father of the person who told it me had it from the late Bishop of Raphoe in Ireland, who was concerned in it. It is too long and perhaps too impertinent to repeat now; but the most remarkable thing in it was that an actor in it, who by other circumstances pretty plainly appears to have been the devil, distinguished himself and was known to his fellows by a name () 'Wonderful God': see Isa. ix. 6; compare Judg. xiii. 18. which title can only belong to the great God. I shall conclude with begging yours and my father's blessing on Your dutiful Son. Pray remember my love to all my sisters, and my service to Mr. Romley Mr. and Mrs. William Romley of Burton, parents of the curate whose refusal to allow Wesley to preach in Epworth Church led to the famous churchyard services (Jeernat, iii. 18-19). Wesley visited Romley on April 13, 1759: 'a lively, sensible man of eighty-three years old, by whom I was much comforted.' Hetty Wesley tells John in 1725 she is 'resolved not to marry yet, till I can forget Romley or see him again.' This is probably the future curate. and his wife. For Mrs. Wesley, At Wroot. To be left at the Post-house in Bawtry.

Careless, a little vagrant passed, With artful hand around his neck A slender chain the virgin cast. As Juno near her throne above Her spangled bird delights to see, As Venus has her fav'rite dove, Cloe shall have her fav'rite flea. Pleased at his chains, with nimble steps He o'er her snowy bosom strutted: Now on her panting breast he leaps, Now hides between his little head. Leaving at length his old abode, He found, by thirst or fortune led, Her swelling lips, that brighter glowed Than roses in their native bed. Cloe, your artful bands undo, Nor for your captive's safety fear; No artful bands are needful now To keep the willing vagrant here. Whilst on that heav'n 'tis given to stay, (Who would not wish to be so blest ) No force can draw him once away, Till Death shall seize his destined breast. If you will excuse my pen and my haste, I shall be once more, Yours. This is my birthday. New Style, June 28.

He was not then soon prevailed upon to discover anything, but at last confessed that he was beat by the same persons worse than before; that they threatened him with death if he told again; and that as for the Bishop a person whom they all honored as a king and termed, as he thought, Awly Pawly said that he might bluster as he would and build himself houses, but that he should never live to lie in the new one he had built already. The Bishop on this sent for several of his friends, whom he acquainted with the whole matter, and then desired them, that he might prove the devil a liar, to go him immediately to his new house, in which, though not finished, he said he would, God willing, both sup and lie that very night. Accordingly provisions and necessaries were sent thither, which were followed by the Bishop and his friends; but while they were at supper a very large stone was whirled with an incredible force through the window, and passed the sight of the whole company close to the Bishop, to the side of the room. This the Bishop said was in his opinion the work of the devil, who was willing to keep his word, though it pleased God not to suffer him to accomplish his design. However, the Bishop lay there that night; but it was the last which he spent in it, for the wars breaking out immediately after obliged him to fly his country, and the boy, as far as could learn, suffered in the same manner to his death, which soon followed. This puts me in mind of an odd circumstance, which I know not yet what to make of. I was last week walking two or three mile from Oxford, and seeing a fair house stand by itself which I never observed before, I asked who lived in it of a countryman; who informed me that it had long stood empty, by reason of its being so much haunted that no family could ever stay long in it. I design to go thither the first opportunity, and see if it be true; which I shall hardly believe till I am an eye- or ear-witness of it.

You have so well satisfied me as to the tenets of Thomas of Kempis, that I have ventured to trouble you once more on a more dubious occasion. I have heard one I take to be a person of good judgment say that she would advise no one very young to read Dr. Taylor Of Living and DyingSee next letter.: she added that he almost put her out of her senses when she was fifteen or sixteen year old; because he seemed to exclude all from being in a way of salvation who did not come up to his rules, some of which are altogether impracticable. A fear of being tedious will make me confine myself to one or two instances, in which I am doubtful, though several others might be produced of almost equal consequence. In his fourth section of the second chapter, where he treats of Humility, these, among others, he makes necessary parts of that virtue: Love to be little esteemed, and be content to be slighted or undervalued. Take no content in praise when it is offered thee. Please not thyself when disgraced by supposing thou didst deserve praise though they understood thee not or enviously detracted from thee. We must be sure in some sense or other to think ourselves the worst in every company where we come. Give God thanks for every weakness, deformity, or imperfection, and accept it as a favor and grace, an instrument to resist pride. In the ninth section of the fourth chapter he says: Repentance contains in it all the parts of an holy life from our return to our death. A man can have but one proper repentance viz. when the rite of baptism is verified by God's grace coming upon us and our obedience. After this change, if we ever fall into the contrary state there is no place left for any more repentance. A true penitent must all the days of his life pray for pardon and never think the work completed till he dies. Whether God has forgiven us or no we know not, therefore still be sorrowful for ever having sinned.

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

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

'From the nature of liberty and free will we may deduce a very possible and satisfactory (perhaps the only possible just) account of the origin of evil. 'There are, and necessarily must be, some original, intrinsic agreements and disagreements, fitnesses and unfitnesses, of certain things and circumstances, to and with each other; which are antecedent to all positive institutions, founded on the very nature of those things and circumstances, considered in themselves, and in their relation to each other. 'Farther: it noway derogated from any one perfection of an infinite Being to endow other beings which he made with such a power as we call liberty that is, to furnish them with such capacities, dispositions, and principles of action, that it should be possible for them either to observe or to deviate from those eternal rules and measures of fitness and agreeableness, with respect to certain things and circumstances, which were so conformable to the infinite rectitude of his own will, and which infinite reason must necessarily discover. Now, evil is a deviation from those measures of eternal, unerring order and reason; not to choose what is worthy to be chosen, and is accordingly chose by such a will as the divine. And, to bring this about, no more is necessary than the exerting certain acts of that power we call free will. By which power we are enabled to choose or refuse, and to determine ourselves to action accordingly. Therefore, without having recourse to any ill principle, we may fairly account for the origin of evil from the possibility of a various use of our liberty; even as that capacity or possibility itself is ultimately founded on the defectibility and finiteness of a created nature.' I am, dear sir, Your dutiful and affectionate Son.

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

Yet, as nobly useful divinity is, 'tis perhaps not advisable to confine yourself wholly to it: not only for fear it should tire one who has been used to variety of subjects, but chiefly for fear it should make you less useful to those who have the happiness of your acquaintance; for whose sake therefore, as well as your own, I should fancy you would like to intermix some history and poetry with it. 'Tis incredible what a progress you might make in all these in a year or two's time, could you have a fixed hour for each part of your work See letter of June 17, 1731. Indeed, a great part of most days (I sigh while I speak it) is torn from you by your barbarously civil neighbors. But are not the mornings your own If they are, why should you not enlarge and improve them as much as possible O Selima, would it but suit your health, as wall as it would your inclinations, to rise at six and to give the first hour of the day to your private and part of the next to your public addresses to God, God is not unrighteous that He should forget that labor of love. He would repay it in prospering all your following employments. You would then never repent either giving what time remained of the morning to some lively writer in speculative divinity, or your calling in from the afternoon or evening (your usual place) an elegant poet or judicious historian. For were it possible for you to pursue this course, it would soon be as agreeable as useful.

Chapter III. All created beings as such are necessarily imperfect; nay, infinitely distant from supreme perfection. Nor can they all be equally perfect; since some must be only parts of others. As to their properties too, some must be perfecter than others; for, suppose any number of the most perfect beings created, infinite goodness would prompt the Creator to add less perfect beings to those, if their existence neither lessened the number nor conveniences of the, more perfect. The existence of matter, for instance, neither lessens the number nor the conveniences of pure spirits. Therefore the addition of material beings to spiritual was not contrary to but resulted from infinite goodness. Chapter IV. As the evils of imperfection necessarily spring from this, that the imperfect things were made out of nothing, so natural evils necessarily spring from their being made out of matter. For matter is totally useless without motion, or even without such a motion as will divide it into parts; but this cannot be done without a contrariety of motions, and from this necessarily flows generation and corruption. The material part of us being thus liable to corruption, pain is necessary to make us watchful against it, and to warn us of what tends toward it; as is the fear of death likewise, which is of use in many cases that pain does not reach. From these all the passions necessarily spring; nor can these be extinguished while those remain. But if pain and the fear of death were extinguished, no animal could long subsist. Since, therefore, these evils are necessarily joined with more than equivalent goods, the permitting these is not repugnant to but flows from infinite goodness. The same observation holds as to hunger, thirst, childhood, age, diseases, wild beasts, and poisons. They are all therefore permitted, because each of them is necessarily connected with such a good as outweighs the evil. Chapter V. Touching moral evils (by which I mean 'inconveniences arising from the choice of the sufferer '), I propose to show: 1. What is the nature of choice or election. 2. That our happiness consists in the elections or choices we make. 3. What elections are improper to be made. 4. How we come to make such elections. And, 5. How our making them is consistent with the divine power and goodness.

3. True it is that this power sometimes gives pain namely, when it falls short of what it chooses; which may come to pass, if we choose either things impossible to be had, or inconsistent with each other, or such as are out of our power (perhaps because others chose them before us), or, lastly, such as necessarily lead us into natural evils. 4. And into these foolish choices we may be betrayed either by ignorance, negligence, by indulging the exercise of liberty too far, by obstinacy or habit, or, lastly, by the importunity of our natural appetites. Hence it appears how cautious we ought to be in choosing; for though we may alter our choice, yet to make that alteration is painful the more painful the longer we have persisted in it. 5. There are three ways by which God might have hindered His creatures from thus abusing their liberty. First; by not creating any being free. But had this method been taken, then (1) The whole universe would have been a mere machine. (2) That would have been wanting which is most pleasing to God of anything in the universe -namely, the' free service of His reasonable creatures. (3) His reasonable creatures would have been in a worse state than they are now: for only free agents can be perfectly happy; as, without a possibility of choosing wrong, there can be no freedom. The second way by which God might prevent the abuse of liberty is by overruling this power and constraining us to choose right. But this would be to do and undo, to contradict Himself, to take away what He had given. The third way by which God might have hindered His creatures from making an ill use of liberty is by placing them where they should have no temptation to abuse it. But this too would have been the same in effect as to have given them no liberty at all. I am, dear sir, Your affectionate and dutiful Son.

Who can be a fitter person than one that knows it by experience to tell me the full force of that glorious rule, 'Set your affections on things above, and not on things of the earth' Is it equivalent to 'Thou shalt love the Lord thy God with all thy heart, soul, and strength' But what is it to love God Is not to love anything the same as habitually to delight in it Is not, then, the purport of both these injunctions this, that we delight in the Creator more than His creatures; that we take more pleasure in Him than in anything He has made, and rejoice in nothing so much as in serving Him; that, to take Mr. Pascal's expression, while the generality of men use God and enjoy the world, we, on the contrary, only use the world while we enjoy God How pleasingly could I spend many hours .in talking with you on this important subject ! especially if I could hope to repay thereby one mite of the vast debt I owe you, to recall to your mind any hint by pursuing of which you might exalt it to a yet firmer temper. But I submit. By thus cutting my time short, Providence shows me it has more suitable methods of leading you into all truth, and fixing you in all virtue, than the weak endeavors of Your obliged friend, CYRUS. Feb. 12. I have a thousand things to say, would time permit; but, O believe, I can never say half of what I feel ! Adieu. Mrs. Pendarves replies 2 February 13 1731.

To Mrs. Pendarves April 5 1731. Aspasia will hardly imagine how often, since I had the pleasure of returning my thanks for her last favor, I have been angry at this ill-natured business which has so long kept me from repeating them. Many a time have I sighed and said to myself: ' No, nothing ought to keep me from it. I ought not on any account to lose the only way I now have of enjoying such conversation. This is the voice of reason, not prejudice. Is there a more improving (as well as pleasing) employment When thy heart burns within thee at her words, is it not the warmth of life, of virtue Do they not inspire some degree of the purity and softness of that heart from which they come' Yet one consideration there is that as often checks my complaints and bids my soul be still: 'Should I neglect the work to which Providence so plainly calls me, even in hope of such a good, by thus striving to be more like I should be still more unlike Aspasia.' The more I observe the dispositions of those poor creatures that make up the bulk of mankind, the more do I desire to shelter myself from them under the protection of Varanese and Aspasia and Selima. The stronger distaste I conceive at those, the more amiable light these appear in. And this doubtless is one of the uses which God makes even of the children of this generation. As they give us a stronger dislike to vice, which, though it appear hateful to abstracted reason, yet Thus speaking and thus acting grows tenfold More horrid and deform Paradise Lost, ii. 705-6: 'So speaking and so threatening, grew tenfold More dreadful and deform.'; so they inspire us with a livelier approbation of virtue, which never appears more awful and glorious than when it appears, like the great Author of it, ' with clouds and darkness round about it.' Then it is, when I am tired with the melancholy prospect of them whose eyes the god of this world hath blinded, whose hearts he hath so bowed down to earth that their admiration soars not so high as The riches of heaven's pavement, Mammon in Paradise Lost, i. 682.

O Aspasia, am I not already betraying myself, needlessly showing my imperfections, to give way to one thought of losing your friendship while I have such an evidence of its sincerity before me I greatly wish I may be able to give a full answer to the question you so obligingly propose; but a direct one I can't give, unless such an one may be deduced from any of the following considerations. To judge whether any action be lawful on the Sabbath On Sunday observance in the eighteenth century, see Abbey and Overton's The English Church in the Eighteenth Century, ii. 513 19. or no, we are to consider whether it advances the end for which that was ordained. Now, the end for which the Sabbath was ordained is the attainment of holiness. Whatever therefore tends to advance this end is lawful on this day: whatever does not tend to advance this end is not lawful on this day. Two things we may infer hence: (1) That works of mercy are lawful on this day; for they directly tend to advance this end,' to make us holy as God is holy. (2) That works of necessity are lawful on this day; of which there are two sorts: first, works which we ought to do but cannot do on another day; secondly, works that or works the neglect of which would obstruct this end, for whatever can't be omitted without hindering it do indirectly tend to advance it. One of these, to those who can't perform the offices of religion so well without it, is giving themselves some diversion from it. But of this we may observe that, it being therefore allowed because it tends to advance the end of the day, it is allowable so far and no farther as it does tend to it, to our advance in holiness. It is not enough to say this or that diversion does not obstruct this end; for what does so is allowable on no day: but unless it promotes this particular end, it is not allowable on this day.

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

The death of one of the best friends I had in the world, On June 15 his Diary entry is 'Rector dead.' Dr. Morley died on June 12 at Scotton. See next letter. which happened last week, as it occasioned, will I hope excuse the delay of this, as well as the defects. Araspes joins with me in sincere thanks to Selima, and begs she would, when it is convenient, present our best respects to good Mrs. Granville.

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

My present sense is this: I was made to be happy: to be happy I must love God; in proportion to my love of whom my happiness must increase. To love God I must be like Him, holy as He is holy; which implies both the being pure from vicious and foolish passions and the being confirmed in those virtuous and rational affections which God comprises in the word charity. In order to root those out of my soul and plant these in their stead, I must use (1) such means as are ordered by God; (2) such as are recommended by experience and reason. Thus far I believe we are all agreed; but in what follows we are not: for (1) as to the end of my being, I lay it down for a rule that I can't be too happy or therefore holy; and infer thence that the more steadily I keep my eye upon the prize of our high calling the better, and the more of my thoughts and words and actions are directly pointed at the attainment of it. (2) As to the instituted means, I likewise lay it down for a rule that as ' none teach like God,' so there are none like them; and consequently that I am to use them every time I may, and with all the exactness I can. As to prudential means, I believe this rule holds of things indifferent in themselves, whatever hinders the extirpating my vile affections or the transferring my rational ones to proper objects, that to me is not indifferent, but resolutely to be abstained from, however familiar and pleasing: again of things indifferent in themselves, whatever helps me to conquer vicious and advance in virtuous affections, that to me is not indifferent, but to be embraced, be it ever so difficult or painful. These are the points which I am said to carry too far; whether I do or no, I beg you would not delay to inform me.

True it is that I have all the advantages given me that outward circumstances can afford. I spend day by day many hours in those employments that have a direct tendency to improve me: you can rarely have one wherein to pursue that great work with the full bent of your mind. I have scarce any acquaintance in the world who is not either apt to teach or willing to learn: you are entangle among several who can plead for themselves little more than that they do no hurt. And would to God even this plea would hold! I much fear it will not. Is it no hurt to rob you of that time for which there is no equivalent but eternity, on the use of every moment of which much more than a world depends to turn your very sweetness of temper against you on this very account to encroach upon you with so much cruelty to force you to stand still so many hours when you are most ardent to press forward nay, to strike whole days out of your existence, while He that sitteth in heaven sees that all the kingdoms He hath made are vile compared to the worth of one particle of them O God, hath Thy wisdom prepared a remedy for every evil under the sun, and is there none for this Must Aspasia ever submit to this insupportable misfortune Every time a gay wretch wants to trifle away part of that invaluable treasure which Thou hast lent him, shall he force away a part of hers too tear another star from her crown of glory Oh, 'tis too much indeed! Surely there is a way to escape. The God whom you serve point it out to you! In about eight days I hope to be in town. If you leave it before that time, I heartily recommend you to His protection who is able ' to save to the uttermost'; and if I have not the pleasure of seeing you now, I shall the more cheerfully bear my disappointment, since you are so good as to assure me that, notwithstanding the distance between us, you will now and then think of, dear Aspasia, Your most sincere friend and most obedient servant, Though I had almost forgot Araspes, he will never forget what he owes to good Aspasia. Adieu.

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

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

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

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

Is it not likely that it was the same cause that produced the same effects in both these persons If so, we are not far from finding what it is; for in one I knew it was chiefly vanity. Her sense of honor was not under due regulation; she was too fond of being admired, and therefore could ill bear to miss of this, but much worse to be contemned; and from too strong a desire of being approved and too great an aversion to being despised, which was her original distemper, wholly proceeded those painful symptoms. She seldom thought she met with respect enough, because she loved it too well; the least shadow of disrespect pained her, because she hated it too much. Hence, too, she dreaded whatever might expose her to it, and therefore was uneasy when less well dressed than her companions. Perhaps her taking their supposed unkindness so deeply might flow from a better fountain. Is too tender a sense of the loss of a friend's affection a necessary proof of vanity May we not put a milder interpretation, even upon an aptness to suspect it where there is no real ground of suspicion This is a weed; but is it not the weed of an excellent soil for Such flaws are found in the most noble natures. It seems probable that this is the disease of yours as well as of my acquaintance, namely vanity; which you justly distinguish from pride, though indeed they are nearly related, pride regarding (as you well observe) our opinion of ourselves, vanity the opinions of other men concerning us: the former being immoderate self-esteem, the latter immoderate desire of the esteem of others. The proper remedy for either of these distempers you rightly judge to be humility. But how to infuse this God knows. With men it is impossible.

Shall He not cast out by the finger of God that anxiety which they have instilled in His servant shall He not avenge her that cries to Him day and night, though (for wise reasons) He bear long with her enemies I trust He shall avenge her speedily. At last, if she ceases not to cry unto Him to deliver her from her weakness, then let her be assured it shall not be in vain: for ' God is in the cry, but not in the weakness. I do not say that she shall immediately be delivered: nor yet are her good dispositions lost; seeing there is a reward for suffering as well as for acting, and blessed are they that endure temptation. God has given them a means of improving their good dispositions, which is not given to the rest of the world; a means which supplies the want of activity and gives them all the advantage of a busy life without the dangers. This is the surest, it is the shortest way, as to all virtue, so particularly to humility, the distinguishing virtue of Christians, the sole inlet to all virtue. Neither do I believe that she will ever be wholly freed either from wandering thoughts in prayer, or perhaps from such as would be wicked were they chosen or voluntarily indulged, but which, when they are not voluntary, are no more voluntary than the beating of the heart or of the arteries. I never heard or read of more than one living person (Mr. De Renty) Wesley published An Extract of the Life of Monsieur De Renty in1741. He died at Paris on April 24, 1649, aged thirty-seven. who had quite shook off the weight, and much doubt if of the sons of men now alive there be one who is so highly favored. And perhaps we have scarce another instance of an embodied soul who always did the work of God with cheerfulness. The common lot of humanity seems to be, to be various, more particularly in the things that pertain to God, from whom we are so far estranged by nature. With regard to these even David could sometimes say, 'Why go I so heavily while the enemy oppresses me' His rule it was therefore, as it is ours, to judge of us not by what we feel but by what we do.

If you think I am' sick unto death,' love me the more, and you will the more fervently pray for me that I may be healed. If you rather incline to think that there is hope of my recovery, then what if you are to leave the world in a little time Whom God hath joined can Death put asunder According to your supposition that unbodied spirits still minister to those who were their kindred according to the' flesh, not a moment! Certainly, not long. Yet a little while, and if you return not to me, you will certainly be overtaken by Your dutiful and affectionate Son.

To Richard Morgan Date: OXON, October 18, 1732 SIR, The occasion of my giving you this trouble is of a very extraordinary nature. On Sunday last I was informed (as no doubt you will be ere long) that my brother and I had killed your son; that the rigorous fasting which he had imposed upon himself by our advice had increased his illness and hastened his death. Now, though, considering it in itself, ' it is a very small thing with me to be judged by man's judgment'; yet, as the being thought guilty of so mischievous an imprudence might make me less able to do the work I came into the world for, I am obliged to clear myself of it by observing to you, as I have done to others, that your son left off fasting about a year and an half since; and that it is not yet half a year since I began to practice it. I must not let slip this occasion of doing my part towards giving you a juster notion of some other particulars, relating both to him and myself, which have been industriously misrepresented to you. In March last he received a letter from you, which, being then not able to read, he desired me to read to him; several of the expressions whereof I perfectly remember, and shall do till I too am called hence. I then determined that, if God was pleased to take away your son before me, I would justify him and myself; which I now do with all plainness and simplicity, as both my character and cause require.

In one practice for which you blamed your son, I am only concerned as a friend, not as a partner. That, therefore, I shall consider first. Your own account of it was in effect this: 'He frequently went into poor people's houses in the villages about Holt, called their children together, and instructed them in their duty to God, their neighbor, and themselves. He likewise explained to them the necessity of private as well as public prayer, and provided them with such forms as were best suited to their several capacities. And being well apprised how much the success of his endeavors depended on their goodwill towards him, to win upon their affections he sometimes distributed among them a little of that money which he had saved from gaming and the other fashionable expenses of the place.' This is the first charge against him; upon which all that I shall observe is, that I will refer it to your own judgment whether it be fitter to have a place in the catalogue of his faults or of those virtues for which he is 'now numbered among the sons of God.' If all the persons concerned in 'that ridiculous Society, whose follies you have so often heard repeated,' could but give such a proof of their deserving the glorious title The Holy Club. which was once bestowed upon them, they would be well contented that their ' lives ' too ' should be counted madness, and their end thought to be without honor.' But the truth is, their title to holiness. stands upon much less stable foundations; as you will easily perceive when you know the ground of this wonderful outcry, which it seems England is not wide enough to contain.

And now, as to your own designs and employments, what can I say less of them than Valde probo; and that I have the highest reason to bless God that He has given me two sons together in Oxford to whom He has given grace and courage to turn the war against the world and the devil, which is the best way to conquer them They have but one more enemy to combat with, the flesh; which if they take care to subdue by fasting and prayer, there will be no more for them to do, but to proceed steadily in the same course, and expect the crown which fadeth not away. You have reason to bless God, as I do, that you have so fast a friend as Mr. Morgan, who, I see, in the most difficult service, is ready to break the ice for you. You do not know of how much good that poor wretch who killed his wife has been the providential occasion. I think I must adopt Mr. Morgan to be my son, together with you and your brother Charles; and when I have such a ternion to prosecute that war, wherein I am now miles emeritus, I shall not be ashamed when they speak with their enemies in the gate.

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

The two points whereunto, by the blessing of God and your son's help, we had before attained, we still endeavor to hold fast: I mean, the doing what good we can; and, in order thereto, communicating as oft as we have an opportunity. To these, by the advice of Mr. Clayton, we have added a third the observing the fasts of the Church, the general neglect of which we can by no means apprehend to be a lawful excuse for neglecting them. And in the resolution to adhere to these and all things else which we are convinced God requires at our hands, we trust that we shall persevere till He calls us too to give an account of our stewardship. As for the names of Methodists, Supererogation Men, and so on, with which some of our neighbors are pleased to compliment us, we do not conceive ourselves under any obligation to regard them, much less to take them for arguments. To the law and to the testimony we appeal, whereby we ought to be judged. If by these it can be proved that we are in an error, we will immediately' and gladly retract it; if not, we have not so learned Christ as to renounce any part of His service, though men should say all manner of evil against us, with more judgment and as little truth as hitherto. We do, indeed, use all the lawful means we know to prevent the good which is in us from being evil spoken of: but if the neglect of known duties be the one condition of securing our reputation why, fare it well; we know whom we have believed, and what we thus lay out He will pay us again. Your son already stands before the judgment-seat of Him who judges righteous judgment; at the brightness of whose presence the clouds remove: his eyes are open, and he sees clearly whether it was 'blind zeal and a thorough mistake of true religion that hurried him on in the error of his way'; or whether he acted like a faithful and wise servant, who, from a just sense that his time was short, made haste to finish his work before his Lord's coming, that when laid in the balance he might not be found wanting.

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

To Richard Morgan Oxon, January 15, 1734. SIR, Going yesterday into your son's room, I providentially cast my eyes upon a paper that lay upon the table, and, contrary to my custom, read a line or two of it, which soon determined me to read the rest. It was a copy of his last letter to you; whereby, by the signal blessing of God, I came to the knowledge of his real sentiments, both with regard to myself and to several other points of the highest importance.

Why, you say I am to incite him to live a sober, virtuous, and religious life. Nay, but first let us agree what religion is. I take religion to be, not the bare saying over so many prayers, morning and evening, in public or in private; not anything superadded now and then to a careless or worldly life; but a constant ruling habit of soul, a renewal of our minds in the image of God, a recovery of the divine likeness, a still-increasing conformity of heart and life to the pattern of our most holy Redeemer. But if this be religion, if this be that way to life which our blessed Lord hath marked out for us, how can any one, while he keeps close to this way, be charged with running into extremes 'Tis true there is no going out of it, either to the right hand or to the left, without running into an extreme; and, to prevent this, the wisdom of the Church has in all ages appointed guides for the unexperienced, lest they should wander into by-paths and seek death in the error of their life. But while he is in the right way, what fear is there of your son's going too fast in it I appeal to your own experience. Have you observed any such disposition in him as gives you ground to suspect he will love God too well or keep himself too 'unspotted from the world' Or has his past life been such as that you have just reason to apprehend the remainder of it should too much resemble that of our blessed Master I will go farther. Have you remarked, in the various scenes you have gone through, that youth in general is apt to run into the extreme of piety Is it to this excess that the fervor of their blood and the impetuosity of their passions hurry them But we may not stop here. Is there any fear, is there any possibility, that any son of Adam, of whatever age or degree, should too faithfully do the will of his Creator or too exactly tread in the steps of his Redeemer Suppose the time now come when you feel within yourself that the silver cord of life is loosed, that the dust is returning to the earth as it was, and the spirit unto God who gave it.

Is there any fear, is there any possibility, that any son of Adam, of whatever age or degree, should too faithfully do the will of his Creator or too exactly tread in the steps of his Redeemer Suppose the time now come when you feel within yourself that the silver cord of life is loosed, that the dust is returning to the earth as it was, and the spirit unto God who gave it. The snares of death overtake you. Nothing but pain is on the one hand, eternity on the other. The tears of the friends that surround your bed bear witness with the pangs of your own heart that it has few pulses more to beat before you launch out into the sea without a shore, before the soul shall part from your quivering lips and stand naked before the judgment-seat of God. Will you then be content with having served God according to the custom of the place you was in Will you regret your having been, even from your youth, ' more pure and holy than the rest of mankind' Will you complain to the ministering spirits who receive your new-born soul that you have been 'over-zealous in the love of your Master' Ask not me, a poor, fallible, sinful mortal, never safe either from the snares of ill example or the treachery of my own heart; but ask them, ask Him who died to make you and me and your son zealous of good works, whether you may be excused for your solicitude, your too successful solicitude, to prevent his falling into this extreme! How needless has he made that solicitude already ! But I spare you. The good God be merciful to us both!

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!

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

To his Father Date: OXON December 10, 1734. 2. I entirely agree that ' the glory of God and the, different degrees of promoting it are to be our sole consideration and direction in the choice of any course of life'; and consequently that it must wholly turn upon this single point, whether I am to prefer a college life or that of a rector of a parish. I do not say the glory of God is to be my first or my principal consideration, but my only one; since all that are not implied in this are absolutely of no weight: in presence of this they all vanish away; they are less than the small dust of the balance. 3. And indeed, till all other considerations were set aside, I could never come to any clear determination; till my eye was single, my whole mind was full of darkness. Every consideration distinct from this threw a shadow over all the objects I had in view, and was such a cloud as no light could penetrate. Whereas, so long as I can keep my eye single and steadily fixed on the glory of God, I have no more doubt of the way wherein I should go than of the shining of the sun at noonday.

4. That course of life tends most to the glory of God wherein we can most promote holiness in ourselves and others. I say in ourselves and others, as being fully persuaded that these can never be put asunder. For how is it possible that the good God should make our interest inconsistent with our neighbor's that He should make our being in one state best for ourselves, and our being in another best for the Church This would be making a strange schism in His body; such as surely never was from the beginning of the world. And if not, then whatever state is best on either of these accounts is so on the other likewise. If it be best for others, then it is so for us; if for us, then for them. 5. However, when two ways of life are proposed, I should choose to begin with that part of the question, Which of these have I rational ground to believe will conduce most to my own improvement And that not only because it is every physician's concern to heal himself first, but because it seems we may judge with more ease, and perhaps certainty too, in which state we can most promote holiness in ourselves than in which we can most promote it in others. 6. By holiness I mean not fasting (as you seem to suppose), or bodily austerity, or any other external means of improvement, but the inward temper, to which all these are subservient, a renewal of the soul in the image of God. I mean a complex habit of lowliness, meekness, purity, faith, hope, and the love of God and man. And I therefore believe that, in the state wherein I am, I can most promote this holiness in myself, because I now enjoy several advantages which are almost peculiar to it.

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.

13. Thus much as to myself. But you justly observe that we are not to consider ourselves alone; since God made us all for a social life, to which academical studies' are only preparatory. I allow, too, that He will take an exact account of every talent which He has lent us, not to bury them, but to employ every mite we have received in diffusing holiness all around us. I cannot deny that every follower of Christ is in his proportion the light of the world; that whoever is such can no more be concealed than the sun in the midst of heaven; that, being set as a light in a dark place, his shining out must be the more conspicuous; that to this very end was his light given, that it might shine at least to all that look towards him; and, indeed, that there is one only way of hiding it, which is to put it out. Neither can I deny that it is the indispensable duty of every Christian to impart both light and heat to all who are willing to receive it. I am obliged likewise, unless I lie against the truth, to grant that there is not so contemptible an animal upon earth as one that drones away life, without ever laboring to promote the glory of God and the good of men; and that whether he be young or old, learned or unlearned, in a college or out of it. Yet, granting the superlative degree of contempt to be on all accounts due to a college drone; a wretch that hath received ten talents, and yet employs none; that is not only promised a reward by his gracious master, but is paid beforehand for his work by his generous founder, and yet works not at all; allowing all this, and whatever else can be said (for I own it is impossible to say enough) against the drowsy ingratitude, the lazy perjury of those who are commonly called harmless or good sort of men (a fair proportion of whom I must, to our shame, confess are to be found in colleges) allowing this, I say, I do not apprehend it will conclude against a college life in general.

Yet, granting the superlative degree of contempt to be on all accounts due to a college drone; a wretch that hath received ten talents, and yet employs none; that is not only promised a reward by his gracious master, but is paid beforehand for his work by his generous founder, and yet works not at all; allowing all this, and whatever else can be said (for I own it is impossible to say enough) against the drowsy ingratitude, the lazy perjury of those who are commonly called harmless or good sort of men (a fair proportion of whom I must, to our shame, confess are to be found in colleges) allowing this, I say, I do not apprehend it will conclude against a college life in general. For the abuse of it does not destroy the use; though there are some here who are the lumber of the creation, it does not follow that others may not be of more service to the world in this station than they could in any other. 14. That I in particular could, might, it seems, be inferred from what has been proved already viz. that I could be holier here myself than anywhere else if I faithfully used the blessings I enjoy; for, to prove that the holier any man is himself the more shall he promote holiness in others, there needs no more than this one postulatum, the help which is done on earth God does it Himself. If so, if God be the sole agent in healing souls, and man only the instrument in His hand, there can no doubt be made but that the more holy a man is He will make use of him the more: because he is more willing to be so used; because the more pure he is, he is the fitter instrument for the God of purity; because he will pray more and more earnestly that he may be employed, and that his service may tend to his Master's glory; because all his prayers, both for employment and success therein, will the more surely pierce the clouds; because, the more his heart is enlarged, the wider sphere he may act in without carefulness or distraction; and, lastly, because, the more his heart is renewed in the image of God, the more God can renew it in others by him, without destroying him by pride or vanity.

16. From all this I conclude that, where I am most holy myself, there I could most promote holiness in others; and consequently that I could more promote it here than in any place under heaven. But I have likewise other reasons besides this to think so; and the first is, the plenteousness of the harvest. Here is, indeed, a large scene of various action. Here is room for charity in all its forms. There is scarce any way of doing good to our fellow creatures for which here is not daily occasion. I can now only touch on the several heads: here are poor families to be relieved; here are children to be educated; here are workhouses wherein both young and old want, and gladly receive, the word of exhortation; here are prisons to be visited, wherein alone is a complication of all human wants; and, lastly, here are the schools of the prophets here are tender minds to be formed and strengthened, and babes in Christ to be instructed and perfected in all useful learning. Of these in particular we must observe that he who gains only one does thereby as much service to the world as he could do in a parish in his whole life, for his name is legion; in him are contained all those who shall be converted by him. He is not a single drop of the dew of heaven, but a ' river to make glad the city of God.' 17. 'But Epworth is yet a larger sphere of action than this; there I should have the care of two thousand souls.' Two thousand souls ! I see not how any man living can take care of an hundred. At least I could not; I know too well quid valeant humeri. 'How much I can bear.' Because the weight that I have akeady upon me is almost more than I am able to bear, ought I to increase it tenfold Imponere Pelio Ossam Scilicet, atque Ossae frondosum involvere Olympum. Vigil's Georgics, i. 281-2.That is, to impose Ossa upon Pelion, and to roll leafy Olympus upon Ossa. Would this be the way to help either myself or my brethren up to heaven Nay; but the mountains I reared would only crush my own soul, and so make me utterly useless to others.

Both the persons who are hated, and the persons who hate them, and the cause of their hating them, are here clearly determined. The hated are all that are not of this world, that are born again in the knowledge and love of God: the haters are all that are of this world, that know not God so as to love Him with all their strength; the cause of their hatred is, the entire irreconcilable differences between their desires, judgments, and affections; - because these know not God, and those are determined to know and pursue nothing besides Him; because these esteem and love the world, and those count it dung and dross, and singly desire that love of Christ. 23. My next position is this: Until he be thus contemned, no man is in a state of salvation. And this is no more than a plain inference from the former; for if all that are not of the world are therefore contemned by those that are, then till a man is so contemned he is of the world i.e. out of a state of salvation. Nor is it possible for all the trimmers between God and the world, for all the dodgers in religion, to elude this consequence, which God has established, and not man, unless they could prove that a man may be of the world i.e. void both of the knowledge and love of God and yet be in a state of salvation. I must therefore, with or without leave of these, keep close to my Savior's judgment, and maintain that contempt is a part of that cross which every man must bear if he will follow Him; that it is the badge of his discipleship, the stamp of his profession, the constant seal of his calling; insomuch that, though a man may be despised without being saved, yet he cannot be saved without being despised.

25. And hence (as a full answer to the preceding objection) I infer one position more: That our being contemned is absolutely necessary to our doing good in the world. If not to our doing some good (for God may work by Judas), yet to our doing so much as we otherwise should. For since God will employ those instruments most who are fittest to be employed; since, the holier a man is, the fitter instrument he is for the God of holiness; and since contempt is so glorious a means of advancing holiness in him that is exercised thereby; nay, since no man can be holy at all without it, who can keep off the consequence The being contemned is absolutely necessary to a Christian's doing his full measure of good in the world. Where, then, is the scribe where is the wise where is the dispurer of this world where is the replier against God with his sage maxims 'He that is despised can do no good in the world; to be useful, a man must be esteemed; to advance the glory of God, you must have a fair reputation.' Saith the world so But what saith the Scripture Why, that God hath laughed all the heathen wisdom to scorn. It saith that twelve despised followers of a despised Master, all of whom were of no reputation, who were esteemed as the filth and offscouring of the world, did more good in it than all the tribes of Israel. It saith that the despised Master of these despised followers left a standing direction to us and to our children: ' Blessed are ye (not accursed with the heavy curse of doing no good; of being useless in the world,) when men shall revile you and persecute you, and say all manner of evil of you falsely for My name's sake. Rejoice, and be exceedingly glad; for great is your reward in heaven.'

26. These are part of my reasons for choosing to abide (till I am better informed) in the station wherein God' has placed me. As for the flock committed, to your care, whom for many years you have diligently fed with the sincere milk of the Word, I trust in God your labor shall not be in vain, either to yourself or them: many of them the great Shepherd has by your hand delivered from the hand of the destroyer; some of whom are already entered into peace, and some remain unto this day. For yourself, I doubt not, but when your warfare is accomplished, when you are made perfect through sufferings, you shall come to your grave, not with sorrow, but as a ripe shock of corn, full of years and victories. And He that took care of the poor sheep before you was born will not forget them when you are dead..' Ended December 19, 1734.

To his Mother Date: OXON, January 13, 1735 Supposing him changed Say they. Right: but that supposition has not proof yet - whether it may have: when it has, then we may come to our other point, whether all this be not providence, i.e. blessing. And whether we are empowered so to judge, condemn, and execute an imprudent Christian, as God forbid I should ever use a Turk or Deist.

To his Brother Samuel Oxon, March 4, 1735. The question is now brought to one point, and the whole of the argument will be in a single syllogism: Neither hope of doing greater good nor fear of any evil ought to deter you from what you have engaged yourself to. But you have engaged yourself to undertake the cure of a parish: Therefore neither that hope nor that fear ought to deter you from it. The only doubt is whether I have engaged myself or not. You think I did at my ordination, ' before God and His high-priest.' I think I did not. However, I own I am not the proper judge of the oath I then took. It being certain and allowed by all 'Verbis in quibus quis jurejurando adigitur, sensum genuinum, ut et obligationem sacramenti et modum et mensuram praestari a mente non praestantis, sed exigentis juramentum.' The words are probably a quotation from an English Canonist, and have been thus translated: 'To words in which any one is caused to take an oath, the true meaning, and also the manner and extent of the obligation of the oath, is supplied from the mind, not of the taker of the oath, but of him who demands it.' See Journal, i. 29. Therefore it is not I, but the high-priest of God before whom I contracted that engagement, who is to judge of the nature and extent of it. Accordingly the post after I received yours I referred it entirely to him, Dr. Potter, trs. to Canterbury1737. proposing this single question to him, Whether I had at my ordination engaged myself to undertake the cure of any parish or no His answer runs in these words: REVD. SIR, It doth not seem to me that at your ordination you engaged yourself to undertake the cure of any parish, provided you can as a clergyman better serve God and His Church in your present or some other station.

A right faith will, I trust, by the mercy of God, open the way for a right practice; especially when most of those temptations are removed which here so easily beset me. Toward mortifying the desire of the flesh, the desire of sensual pleasures, it will be no small thing to be able, without fear of giving offense, to live on water and the fruits of the earth. This simplicity of food will, I trust, be a blessed means, both of preventing my seeking that happiness in meats and drinks which God designed should be found only in faith and love and joy in the Holy Ghost; and will assist me -especially where I see no woman but those which are almost of a different species from me to attain such a purity of thought as suits a candidate for that state wherein they neither marry nor are given in marriage, but are as the angels of God in heaven. Neither is it a small thing to be delivered from so many occasions, as now surround me, of indulging the desire of the eye. They here compass me in on every side; but an Indian hut affords no food for curiosity, no gratification of the desire of grand or new or pretty things: though, indeed, the cedars which God hath planted round it may so gratify the eye as to better the heart, by lifting it to Him whose name alone is excellent and His praise above heaven and earth. If by the pride of life we understand the pomp and show of the world, that has no place in the wilds of America. If it mean pride in general, this, alas ! has a place everywhere: yet there are very uncommon helps against it, not only by the deep humility of the poor heathens, fully sensible of their want of an instructor, but that happy contempt which cannot fail to attend all who sincerely endeavor to instruct them, and which, continually increasing, will surely make them in the end as the filth and offscouring of the world. Add to this, that nothing so convinces us of our own impotence as a zealous attempt to convert our neighbor; nor, indeed, till he does all he can for God, will any man feel that he can himself do nothing.

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.'

If you object, farther, the losses I must sustain in leaving my native country, I ask, Loss of what of anything I desire to keep No; I shall still have food to eat and raiment to put on enough of such food as I choose to eat and such raiment as I desire to put on; and if any man have a desire of other things, or of more food than he can eat, or more raiment than he need put on, let him know that the greatest blessing which can possibly befall him is to be cut off from all occasions of gratifying those desires, which, unless speedily rooted out, will drown his soul in everlasting perdition. 'But what shall we say to the loss of parents, brethren, sisters nay, of the friends which are as my own soul, of those who have so often lifted up my hands that hung down and strengthened my feeble knees, by whom God hath often enlightened my understanding and warmed and enlarged my heart ' What shall we say Why, that if you add the loss of life to the rest, so much the greater is the gain; for though ' the grass withereth and the flower fadeth, the word of our God shall stand for ever.' Say that, when human instruments are removed, He, the Lord, will answer us by His own self; and the general answer which He hath already given us to all questions of this nature is: ' Verily I say unto you, There is no man that hath left father, or mother, or lands, for My sake, but shall receive an hundredfold now in this time with persecutions, and in the world to come eternal life.'

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

We can't be sufficiently thankful to God for Mr. Oglethorpe's presence with us. There are few if any societies in England more carefully regulated than this is. The very sailors have for some time behaved in a modest, regular manner. The knowing that they are constantly under the eye of one who has both power and will to punish every offender keeps even those who, it is to be feared, have no higher principle, from openly offending against God or their neighbor; so that we have an appearance at least of Christianity from one end of the ship to the other, and those who do not love it rarely show their dislike, unless in a corner among their intimates. May the good God show them too, in this their day, the things that make for their peace! We have had but one storm since we were at sea, and that lasted but a few hours. One unaccustomed to the sea would have imagined the ship would have been swallowed up every moment. A single wave covered it over, burst into the cabin where we were with a noise and shock almost like that of a cannon, and, after having steeped one or two of us from head to foot, passed through into the great cabin, from which we emptied it out at the windows. This too I hope was not a little blessing, the fright it occasioned in several persons having made them more susceptible of useful impression. May He who hath helped us and poured His benefits upon us continue to have you and yours under His protection! May He prosper all the designs of your Societies for His glory, and strengthen your hands against all the power of the enemy! He shall repay the kindness you have shown us for His sake, especially by making mention of us in your prayers: whereas none stands more in need than, honored sir, Your most obliged and obedient servant. On January 23, 1736, Wesley wrote to Sir John Thorold, whom he had succeeded in the Fellowship at Lincoln College. That letter has been lost; but Sir John's reply, on May 24, 1736, is given in the Journal, viii. 298-302.

To his Mother Date: SAVANNAH, March 18, 1736. We are likely to stay here some months. The place is pleasant beyond imagination; and, by all I can learn, exceeding healthful even in summer, for those who are not intemperate. It has pleased God that I have not had a moment's illness of any kind since I set my foot upon the continent; nor do I know any more than one of my seven hundred parishioners who is sick at this time. Many of them, indeed, are, I believe, very angry already: for a gentleman, no longer ago than last night, made a ball; but public prayers happening to begin about the same time, the church was full, and the ball-room so empty that the entertainment could not go forward. I should be heartily glad if any poor and religious men or women of Epworth or Wroot would come over to me. And so would Mr. Oglethorpe too: he would give them land enough, and provisions gratis till they could live on the produce of it. I was fully determined to have wrote to my dear Emmy to-day; but time will not permit. O hope ye still in God; for ye shall yet give Him thanks, who is the help of your countenance and your God! Renounce the world; deny yourselves; bear your cross with Christ, and reign with Him!

To his Brother Charles Date: SAVANNAH, March 22, 1736. 'Tis strange so many of our friends should still trust in God. I hope, indeed, whoever turns to the world, Mr. Tackner and Betty, with Mr. Hird's family and Mr. Burk, will zealously aim at the prize of their high calling. These especially I exhort, by the mercies of God, that they be not weary of well-doing, but that they labor more and more to be meek and lowly, and daily to advance in the knowledge and love of God. I hope, too, Mr. Weston, Mr. Moore, Mr. Allen, and Mr. White, as well as Mr. Ward and his wife, continue in the same wise resolutions. I must not forget Mr. Reed and Mr. Daubry, both of whom I left fully determined to shake off every weight, and with all their might to pursue the one thing needful. Conciones omnes meas jamnunc habes, praeter istas quas misi. Aliquae in pyxide sunt (de qua ne verbum scribis) una cum Bibliis in quarto. Liber de Disciplina quam celerrime potes, remittendus est. Quanta est concordia fratrum! Tui vole et fratris Bi. 'You have now all my sermons, beside those which I have sent. Some are in the box (of which you write not a word) together with the Bible in quarto. The Book of Discipline must be sent back as soon as possible. How great is the concord of brethren! I mean of thee and brother B' (Benjamin Ingham).

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

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.

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. Does your heart burn within you to turn many others to righteousness Behold the whole land, thousands of thousands are before you! I will resign to any of you all or any part of my charge. Choose what seemeth good in your own eyes. Here are within these walls children of all ages and dispositions. Who will bring them up in the nurture and admonition of the Lord, till they are meet to be preachers of righteousness Here are adults from the farthest parts of Europe and Asia and the inmost kingdoms of Africa; add to these the known and unknown nations of this vast continent, and you will indeed have a great multitude which no man can number.

To James Vernon Date: SAVANNAH, September 11, 1736. You have a just claim to my repeated acknowledgments not only for continuance of your regard to my mother, but for your strengthening my hands, and encouraging me not to look back from the work wherein I am engaged. I know that if it shall please our Great God to give it His blessing, the god of this world will oppose in vain; and that therefore the whole depends on our approving our hearts before Him, and placing all our confidence in His power and mercy. Mr. Ingham has made some progress in the Creek language, but a short conversation I had with the chief of the Chickssaws (which my brother I presume has informed you of) moves me to desire rather to learn their language, if God shall give me opportunity. The generality of that despised and almost unheard-of nation, if one may judge from the accounts given either by their own countrymen or strangers, are not only humble and peaceable qualities, scarce to be found among any other of the Indian nations, but have so firm a reliance on Providence, so settled a habit of looking up to a Superior Being in all the occurrences of life, that they appear the most likely of all the Americans to receive and rejoice in the glorious-Gospel of Christ. What will become of this poor people, a few of whom now see the light and bless God for it, when I am called from among them, I know not. Nor indeed what will become of them while I am here; for the work is too weighty for me. A parish of above two hundred miles in length laughs at the labors of one man.

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.

To Ann Granville Date: SAVANAH, September 24, 1736. The mutual affection, and indeed the many other amiable qualities of those two sisters, The Misses Bovey, of Savannah. Miss Becky died suddenly on July 10 (see Journal, i. 239-46' 270-80d; C. Wesley's Journal, i. 34). Her sister said: 'All my afflictions are nothing to this. I have lost not only a sister, but a friend. But this is the will of God. I rely on Him, and doubt not but He will support me under it.' one of whom is lately gone to an happier place, would not have suffered me to be unmindful of your friend and you, had I had nothing else to remind me of you. I am persuaded that heavy affliction will prove the greatest blessing to the survivor which she ever yet received. She is now very cheerful, as well as deeply serious. She sees the folly of placing one's happiness in any creature, and is fully determined to give her whole heart to Him from whom death cannot part her. I often think how different her way of life is at Savannah from what it was at St. James's; and yet the wise, polite, gay world counts her removal thence a misfortune. I should not be at all grieved if you were fallen into the same misfortune, far removed from the pride of life, and hid in some obscure recess, where you were scarcely seen or heard of, unless by a few plain Christians and by God and His angels. Mr. Rivington His London publisher, who had visited the Granvilles at Gloucester. will send your letter, if you should ever have leisure to favor with a few lines Your sincere friend and most obedient servant. Do you still watch and strive and pray that your heart may be fight before God Can you deny yourself, as well as take up your cross Adieu!

To Mr. Verelst The date and the person to whom when the Standard Edition of the this letter was sent were not known Journal was published. Date: SAVANNAH, November 10, 1736. SIR, I return you thanks for your favor. The good I have found here has, indeed, been beyond my expectations: the contrary behavior of many was no more than 1 looked for; being convinced, several years before I left England, that in every city or country under heaven the majority of the people are not the wisest or the best part. But we have an advantage here, which is not frequent in other places that is, a Magistracy not only regular in their own conduct, but desirous and watchful to suppress as far as in them lies whatever is openly ill in the conduct of others. I am obliged to you for the hint you give as to the regulating that too-prevailing neglect in the case of administering public oaths. Without doubt it should be done with all possible solemnity. For surely no hurry of business can excuse any want of reverence towards the God to whom all our business should be consecrated: since it is for His sake that we ought to undertake everything as wen as perform everything as in His sight. Pray, when you send me any books, send a letter of advice. I have received no books from you since I came hither. I am, dear sir, Your most humble servant.

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

To John Hutchings Date: SAVANNAH, AMERICA, February 16, 1737. By these labors of love might any that desired it be trained up for the harder task of preaching the gospel to the heathen. The difficulties he must then encounter, God only knows; probably martyrdom would conclude them: but those we have hitherto met with have been small, and only terrible at a distance. Persecution, you know, is the portion of every follower of Christ, wherever his lot is cast; but it has hitherto extended no farther than words with regard to us (unless in one or two inconsiderable instances); yet it is sure every man ought, if he would come hither, to be willing and ready to embrace (if God should see good) the severer kinds of it. He ought to be determined not only to leave parents, sisters, friends, houses, and land for his Master's sake, but to take up his cross too, and cheerfully submit to the fatigue and danger of (it may be) a long voyage, and patiently to endure the continual contradiction of sinners and all the inconveniences which it often occasions.

To General Oglethorpe Date: SAVANNAH, February 24, 1737. Source: The Letters of John Wesley (1737) SIR, You apprehended strong opposition before you went hence; and, unless we are misinformed, you have found it. Yesterday morning I read a letter from London, wherein it was asserted that Sir Robert had turned against you He sailed for England on Nov. 23, 1736, and evidently found Walpole unfriendly. Oglethorpe's work for Georgia was ' marred by some faults of temper and tact, but it was on the whole able, energetic, and fortunate ' (Lecky's England, ii. 132). Wesley's loyalty to Oglethorpe did not blind him to some blemishes in his behavior in Georgia; but he highly appreciated his work and policy there (Journal, i. 252-3n). Walpole was then First Lord of the Treasury and Chancellor of the Exchequer. ; that the Parliament was resolved to make a severe scrutiny into all that has been transacted here; that the cry of the nation ran the same way; and that even the Trustees were so far from acknowledging the service you have done, that they had protested your bills, and charged you with misapplying the moneys you had received, and with gross mismanagement of the power wherewith you was entrusted. Whether these things are so or no I know not; for it is ill depending on a single evidence. But this I know, that if your scheme was drawn (which I shall not easily believe) from that first-born of hell, Nicholas Machiavel, as sure as there is a God that governs the earth, He will confound both it and you. If, on the contrary (as I shall hope, till strong proof appear), your heart was right before God, that it was your real design to promote the glory of God, by promoting peace and love among men, let not your heart be troubled; the God whom you serve is able to deliver you. Perhaps in some things you have shown you are but a man; perhaps I myself may have a little to complain of: but oh, what a train of benefits have I received to lay in the balance against it! I bless God that ever you was born. I acknowledge His exceeding mercy in casting me into your hands.

I thought, gentlemen, before I left England, that from the little knowledge you had of my manner of conversation, you would not easily believe me capable of embezzling yours, any more than my own goods. But since it is otherwise, since you have sent orders to limit my expenses to the Society's 50 a year, be it so: I accept it, and (during my stay here) desire to have neither less nor more. One thing farther I desire, that whenever I am accused to you, on this or any other head (and it is necessary that offences should come), you would allow me the justice due to a common criminal, the knowing my accuser (which I must insist upon before God and man), and the being heard before I am condemned. I can't but acknowledge the readiness of the Magistrates here, Mr. Causton in particular, in assisting me, so far as pertains to their office, both to repress open vice and immorality, and to promote the glory of God by establishing peace and mutual goodwill among men. And I trust their labors have not been quite in vain. Many ill practices seem to lose ground daily, and a general face of decency and order prevails, beyond what I have seen anywhere else in America. Gentlemen, my prayer to God for you is, that you may with one heart and one mind glorify God our Savior in all things, that neither open nor covert opposition may ever be able to disjoin your hearts or weaken your hands; but that you may calmly and steadily pursue His work, even though men should therefore cast out your names as evil. And the God of glory shall accept your service, and reward every one of you sevenfold into his bosom. I am, gentlemen, Your most obedient servant.

You seem to apprehend that I believe religion to be inconsistent with cheerfulness and with a sociable, friendly temper. So far from it, that I am convinced, as true religion or holiness cannot be without cheerfulness, so steady cheerfulness, on the other hand, cannot be without holiness or true religion. And I am equally convinced that true religion has nothing sour, austere, unsociable, unfriendly in it; but, on the contrary, implies the most winning sweetness, the most amiable softness and gentleness. Are you for having as much cheerfulness as you can So am I. Do you endeavor to keep alive your taste for all the truly innocent pleasures of life So do I likewise. Do you refuse no pleasure but what is an hindrance to some greater good or has a tendency to some evil It is my very rule; and I know no other by which a sincere, reasonable Christian can be guided. In particular, I pursue this rule in eating, which I seldom do without much pleasure. And this I know is the will of God concerning me: that I should enjoy every pleasure that leads to my taking pleasure in Him, and in such a measure as most leads to it. I know that, as to every action which is naturally pleasing, it is His will that it should be so; therefore, in taking that pleasure so far as it tends to this end (of taking pleasure in God), I do His will. Though, therefore, that pleasure be in some sense distinct from the love of God, yet is the taking of it by no means distinct from His will. No; you say yourself it is His will I should take it. And here, indeed, is the hinge of the question, which I had once occasion to state in a letter to you, and more largely in a sermon on the Love of God. This was his sermon on Love from 1 Cor. xiii. 3, which he preached at Savannah on Feb. 20, 1736, and in London at St. Andrew's, Holborn, on Feb. 12, 1738 (see Journal, i. 438; Works, vii. 492-9, and also 45-57). The sermon gives a touching account of his father's death-bed. If you will read over those, I believe you will find you differ from Mr. Law and me in words only.

Law and me in words only. You say the pleasures you plead for are distinct from the love of God, as the cause from the effect. Why, then they tend to it; and those which are only thus distinct from it no one excepts against. The whole of what he affirms, and that not on the authority of men but from the words and example of God incarnate, is: There is one thing needful to do the will of God; and His will is our sanctification: our renewal in the image of God, in faith and love, in all holiness and happiness. On this we are to fix. our single eye at all times and in all places; for so did our Lord. This one thing we are to do; for so did our fellow servant, Paul, after His example: ' Whether we eat or drink, or whatsoever we do, we are to do all to the glory of God.' In other words, we are to do nothing but what directly or indirectly leads to our holiness, which is His glory; and to do every such thing with this design, and in such a measure as may most promote it.

To Mr. Verelst, Accountant to the Georgia Trustees Date: SAVANNAH, June 1737. SIR, I have received the four boxes of which you was so kind as to give me advice, as well as the bundles from Mr. Causton. I can't imagine how you can support yourself under such a weight of business as lies upon you. May He who alone is able so support you that, in the greatest hurry of temporal things, you may never forget there are things eternal. I am, sir, Your most obedient servant.

To Mr. Verelst The date and the person to whom this letter was sent were not known when the Standard Edition of the Journal was published. Date: SAVANNAH, November 10, 1736. SIR, I return you thanks for your favor. The good I have found here has, indeed, been beyond my expectations: the contrary behavior of many was no more than I looked for; being convinced, several years before I left England, that in every city or country under heaven the majority of the people are not the wisest or the best part. But we have an advantage here, which is not frequent in other places that is, a Magistracy not only regular in their own conduct, but desirous and watchful to suppress as far as in them lies whatever is openly ill in the conduct of others. I am obliged to you for the hint you give as to the regulating that too-prevailing neglect in the case of administering public oaths. Without doubt it should be done with all possible solemnity. For surely no hurry of business can excuse any want of reverence towards the God to whom all our business should be consecrated: since it is for His sake that we ought to undertake everything as wen as perform everything as in His sight. Pray, when you send me any books, send a letter of advice. I have received no books from you since I came hither. I am, dear sir, Your most humble servant.

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 Lady Cox Date: OXON, March 7, 1738. MADAM, Some days since, I was shown several queries Given at the close of the letter. which had been sent to Bath, and an answer to them, intended to have been sent likewise. But I could not approve of that answer, it seeming to me to savor too much of the wisdom of the world, which they will never know how to be enough afraid of who have seen what havoc it makes, even among the children of God. I will therefore answer them myself with all simplicity and without any regard to the judgment of the world; as knowing that, if my words do not appear foolishness to the world, it is because there is nothing of the wisdom of God in them. A plain account of the beginning of the sect inquired after was printed two or three years since. Probably the Defense mentioned in Green's Anti-Methodist Publications, No. 1. See p. 135. To which need only be added that, though some time after Mr. Morgan's death my brother and I were left alone, yet this loss was overbalanced the following year The same year. Morgan left Oxford on June 5, 1732, and died on Aug. 26. Wesley met Clayton on April 20, 1732, and asked him to his room at Lincoln College. 'At the first opportunity I acquainted him with our whole design, which he immediately and heartily closed with.' See letter of Oct. 18, 1732. by our acquaintance with Mr. Clayton. With him, several of his pupils, and afterward some of mine, joined together in the labor of love; to whom were soon added Mr. Broughton, Ingham, Whitefield, Hervey, whose zeal stirred up many others not to be ashamed of their Master or His words, even in the midst of a crooked and perverse generation.

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

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

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.'

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

I feel what you say (though not enough), for I am under the same condemnation. I see that the whole law of God is holy, just, and good. I know every thought, every temper of my soul ought to bear God's image and superscription. But how am I fallen from the glory of God! I feel that 'I am sold under sin.' I know that I, too, deserve nothing but wrath, being full of all abominations, and having no good thing in me to atone for them or to remove the wrath of God. All my works, my righteousness, my prayers need an atonement for themselves. So that my mouth is stopped. I have nothing to plead. God is holy; I am unholy. God is a consuming fire; I am altogether a sinner, meet to be consumed. Yet I hear a voice (and is it not the voice of God ) saying, ' Believe, and thou shalt be saved. He that believeth is passed from death unto Fife. God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.' Oh let no one deceive us by vain words, as if we had already attained this faith ! By its fruits we shall know. Do we already feel ' peace with God' and ' joy in the Holy Ghost' Does ' His Spirit bear witness with our spirit that we are the children of God' Alas! with mine He does not. Nor, I fear, with yours. O Thou Savior of men, save us from trusting in anything but Thee! Draw us after Thee! Let us be emptied of ourselves, and then fill us with all peace and joy in believing; and let nothing separate us from Thy love, in time or in eternity!

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.

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.

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.

The love and zeal of our brethren in Holland and Germany, particularly at Herrnhut, hath stirred up many among us, who will not be comforted till they also partake of the great and precious promises. I hope, if God permit, to see them at least once more, were it only to give them that fruit of my love, the speaking freely on a few things which I did not approve, perhaps because I did not understand them. May our merciful Lord give you a fight judgment in all things, and make you to abound more and more in all lowliness and meekness, in all simplicity and godly sincerity, in all watchfulness and serious-ness-in a word, in all faith and love, particularly to those that are without, till ye are merciful, as your Father which is in heaven is merciful! I desire your constant and earnest prayers that He would vouchsafe a portion of the same spirit to Your much obliged and very affectionate But unworthy brother in Christ.

To Mr. Fox Date: OXON, November 24, 1738. DEAR MR. FOX, Mrs. Badger earnestly desires you would procure her a trumpet to help her deafness. Mrs. Ford would not have any of the tea Mrs. Cleminger brought, because it is very bad. Charles Kinchin, Charles Delamotte, Mrs. Ford, Mrs. Hall, Mrs. Fox, and my brother desire me to speak their judgment (as well as mine) concerning your removal to London. The reason for it, you say, is this: 'You can't maintain your family at Oxford.' To this we answer: 'You have not tried what you can do, when you are clear in the world (which Mr. F - promises) and should you live in your house rent-free (for that we will take care).' If you desire only food and raiment for yourself and family, you have all reason at least to make the experiment for a while whether Providence will not give you these at Oxford when you have these helps which you had not before. The reason against her going hence is as evident as it is weighty. We have no one here like-minded. She is the very life (under God) of all her companions here; nor could the enemy devise so likely a means of destroying the work which is just beginning among them as the taking her away from their head. Which, then, is dearest to you, the interest of Christ or your own O consider this question deeply, and the good God direct your heart! Pray for Your affectionate brother.

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

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 James Hervey Date: LONDON, March 20, 1739. You say you cannot reconcile some parts of my behavior with the character I have long supported. No, nor ever will. Therefore I have disclaimed that character on every possible occasion. I told all in our ship, all at Savannah, all at Frederica, and that over and over, in express terms, 'I am not a Christian; I only follow after, if haply I may attain it.' When they urged my works and self-denial, I answered short, 'Though I give all my goods to feed the poor, and my body to be burned, I am nothing: for I have not charity; I do not love God with all my heart.' If they added, 'Nay, but you could not preach as you do, if you was not a Christian,' I again confronted them with St. Paul: 'Though I speak with the tongue of men and angels, and have not charity, I am nothing.' Most earnestly, therefore, both in public and private, did I inculcate this: 'Be not ye shaken, however I may fall; for the foundation standeth sure.' If you ask on what principle, then, I acted, it was this: A desire to be a Christian; and a conviction that, whatever I judge conducive thereto, that I am bound to do; wherever I judge I can best answer this end, thither it is my duty to go. On this principle I set out for America, on this I visited the Moravian Church, and on the same am I ready now (God being my helper) to go to Abyssinia or China, or whithersoever it shall please God by this conviction to call me. As to your advice that I should settle in college, I have no business there, having now no office and no pupils. And whether the other branch of your proposal be expedient for me, viz. 'To accept of a cure of souls,' it will be time enough to consider when one is offered to me.

But in the meantime you think I ought to be still; because otherwise I should invade another's office if I interfered with other people's business and intermeddled with souls that did not belong to me. You accordingly ask, 'How is it that I assemble Christians, who are none of my charge, to sing psalms and pray and hear the Scriptures expounded' and think it hard to justify doing this in other men's parishes, upon catholic principles. Permit me to speak plainly. If by catholic principles you mean any other than scriptural, they weigh nothing with me. I allow no other rule, whether of faith or practice, than the Holy Scriptures; but on scriptural principles I do not think it hard to justify whatever I do. God in Scripture commands me, according to my power, to instruct the ignorant, reform the wicked, confirm the virtuous. Man forbids me to do this in another's parish: that is, in effect, to do it at all; seeing I have now no parish of my own, nor probably ever shall. Whom, then, shall I hear, God or man 'If it be just to obey man rather than God, judge you. A dispensation of the gospel is committed to me; and woe is me if I preach not the gospel.' But where shall I preach it, upon the principles you mention Why, not in Europe, Asia, Africa, or America; not in any of the Christian parts, at least, of the habitable earth: for all these are, after a sort, divided into parishes. If it be said, 'Go back, then, to the heathens from whence you came,' nay, but neither could I now (on your principles) preach to them; for all the heathens in Georgia belong to the parish either of Savannah or Frederica.

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

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

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 James Hutton Date: BRISTOL, April 9, 1739. What is the matter with our sisters My brother Charles complains of them.

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.'

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

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

I did not mention that one John Haydon, a weaver, was quite enraged at what had occurred in Baldwin Street, and had labored above measure to convince all his acquaintance that it was all a delusion of the devil. We were now going home, when one met us and informed us that John Haydon was fallen raving mad. It seems he had sat down with an intention to dine, but had a mind first to end the sermon on Salvation by Faith. At the last page he suddenly changed color, fell off his chair, and began screaming terribly and beating himself against the ground. I came to him between one and two, and found him on the ground, 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 upon me, and, stretching out his arm, said, 'Aye, this is he I said was a deceiver of the people. But God has overtaken me. I said it was a delusion; 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 against the ground, and with violent sweats and heavings of the breast strained as it were to vomit (which, with many other symptoms I have since observed in others at or near the time of their deliverance, much inclines me to think the evil spirit actually dwells in every one till he receives the Holy Ghost). After we had been praying about half an hour, he was set at liberty.

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

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.

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

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.

Wednesday, 16th, the rain prevented many from coming to Baptist Mills; but twelve or fifteen hundred stayed. While I was taking occasion from those words of Isaiah, chap. liii. verses 5 and 6, to call poor sinners to Christ, a young man began beating his breast and strongly crying out for mercy. During our prayer God put a new song in his mouth. Some mocked, and others believed, particularly a maid servant of Baptist Mills, who went home full of anguish, and is now full of peace and joy in the Holy Ghost. The portion of scripture which came (in turn) to be explained to-day at Newgate was the former part of the 7th of St. John. The words I was led chiefly to insist on were, 'The world cannot hate you; but Me it hateth, because I testify of it, that its deeds are evil.... And there was murmuring concerning Him among the multitude. For some said, He is a good man: others said, Nay; but He deceiveth the people.' When I was going out, a message was delivered me 'that the Sheriffs had ordered I should preach there for the future but once a week.' I called on Thursday at the house of one Mr. Godly. See Journal, ii. 200d, 204d. who said I had driven his daughter mad, and indeed as such they used her, confining her and obliging her to take physic. He would not suffer me to come in. But we went to prayers for him; and in two days God turned his heart, so that he has now set her at liberty. On Friday I began preaching in a large, convenient room, Journal ii. 200d: '11 preached at the Dial.' which held near as many as the chapel at Newgate; which I did for three days. And then the Mayor and Aldermen (to whom the tenant was in debt) sent and put a padlock on the door. We had a sweet day in Baldwin Street on Saturday. In the afternoon about two thousand were at the Bowling Green. I wish you would constantly send me extracts of all your foreign letters, to be read on our Intercession Day. At Weavers' Hall a young woman first and then a boy (about fourteen years old) were deeply bruised and afterwards comforted.

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

To James Hutton Date: BRISTOL, June 7, 1739. MY DEAR BRETHERN, After I came from preaching at Weavers, Hall on Monday, many came to advise me in great sincerity 'not to go to the Brickyard in the afternoon, because of some terrible things that were to be done there if I did.' This report brought many thither of what they call the better sort, so that it added a thousand at least to the usual audience; on whom I enforced (as not my choice, but the providence of God directed me) those words of Isaiah, ' Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.' My nose began bleeding in the midst of the sermon, For his nose-bleeding at Oxford, see letter of Sept. 23, 1723, to his mother. but presently stopped, so that I went on without interruption; and the power of God fell on all, so that the scoffers stood looking one on another, but none opened his mouth.

We immediately began praying for him, and then for all the despisers. As we returned, they hollowed and hissed us along the streets; but when any of them asked, 'Which is he' and I answered, 'I am he,' they were immediately silent. Ten or twelve fine ladies followed me into the passage of Richard Merchant's See letter of May 14. house. I turned back to them, and told them I supposed what they wanted was to look at me, which they were very welcome to do. Perceiving them then to be more serious, I added: 'I do not expect the rich of this world to hear me; for I speak plain truth a thing you know little of, and do not desire to know.' A few words more passed between us, and, I hope, not in vain. Wednesday, 6th, two men and one woman were baptized. Diary: '10.45 Newgate, three christened; ... 9.45 p.m. with Mrs. Cooper, she spoke; 11 at Mr. Labbe's! 11 supper; 12' (Journal, ii. 213). About two thousand five hundred were at Baptist Mills, to whom I explained the 9th of St. John. In the evening, after our meeting in Baldwin Street, I went (in obedience to God's command by lot) to the house of Mrs. Cooper, the supposed prophetess. Her agitations were nothing near so violent as those of Mary Piewit are. See Journal, ii. 136n. She prayed awhile (as under the hand of God), and then spoke to me for above half an hour. What spirit she spoke by I know not. The words were good. Some of them were these: 'Thou art yet in darkness. But yet a little while and I will rend the veil, and thou shalt see the King in His beauty.' I felt no power while she spoke. Appearances are against her; but I judge nothing before the time.

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

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

Saturday, 23rd, I spoke severally with those which had been so troubled the night before; some of whom I found were only awakened, others had peace in the blood of Christ. At four I preached to about two thousand at the Bowling Green on 'Do all to the glory of God'; at seven, in the morning, to four or five thousand, and at ten to about three thousand at Hanham. As I was riding afterwards to Rose Green in a smooth plain road, my horse pitched upon his head and rolled over and over. I received no other hurt than a little bruise on the side I fell, which made me lame for two or three days; for the present I felt nothing, but preached there on the same words to six or seven thousand people, and in the evening explained the 12th of the Acts to twelve or fifteen hundred at the New Room. On Saturday evening Ann Allin (a young woman) was seized with strong pangs at Weavers' Hall; they did not continue long before the snare was broken and her soul delivered. Sara Murray (aged thirteen) and four or five other persons (some of whom had felt the power of God before) were as deeply convinced on Sunday evening; and with most of the same symptoms groaned for deliverance. At Weavers' Hall on Monday, 25th, a young woman named Mary Pritchard was cut to the heart and soon after comforted; as was Mary Greenwood at four in the afternoon. At Gloucester Lane in the evening one Mary Conway (who, as she was sitting at work at ten in the morning, was suddenly seized with strong trembling and bitter agonies of soul, in which she had continued all the afternoon) was restored to peace; as were four or five others who were there cut to the heart. On Tuesday, 26th, I preached the first time under the sycamore-tree near the school at Kingswood, during a violent rain, on those words of Isaiah, 'As the rain cometh down from heaven, and returneth not thither, but watereth the earth and maketh it bring forth and bud: . . . so shall My word be that goeth forth out of My mouth: it shall not return unto Me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.'

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.

3. They perish for want of knowing that we as well as the heathens 'are alienated from the life of God'; that 'every one of us,' by the corruption of our inmost nature, 'is very far gone from original righteousness' so far, that 'every person born into the world deserveth God's wrath and damnation'; that we have by nature no power either to help ourselves or even to call upon God to help us, all our tempers and works in our natural state being only evil continually. So that our coming to Christ as well as theirs must infer a great and mighty change. It must infer not only an outward change, from stealing, lying, and all corrupt communication, but a thorough change of heart, an inward renewal in the spirit of our mind. Accordingly 'the old man' implies infinitely more than outward evil conversation, even 'an evil heart of unbelief,' corrupted by pride and a thousand deceitful lusts. Of consequence the 'new man' must imply infinitely more than outward good conversation, even 'a good heart, which after God is created in righteousness and true holiness' an heart full of that faith which, working by love, produces all holiness of conversation. 4. The change from the former of these states to the latter is what I call The New Birth. But you say I am not content with this plain and easy notion of it, but fill myself and others with fantastical conceits about it. Alas, sir, how can you prove this And if you cannot prove it, what amends can you make, either to God or to me or to the world, for publicly asserting a gross falsehood

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.

Again silence ensued; after which the Moderator asked, 'Shall these men be excommunicated or only deposed' Answer was made, 'The question is not right. Let it be asked, "Shall they be deposed or not"' This was accordingly done, and it was carried by five votes 'that they should not be deposed.' Having received help from God, they continue to this day; declaring to all that their congregation is the Kirk of Scotland; that they (the ministers, now ten in all) are the proper Presbytery, and there is no other; those commonly so called having made shipwreck both of the faith and discipline once delivered to the saints. Friday, September 14, I expounded again at Islington; but the house being too small for the company, I stood in the garden and showed them how vainly they trusted in baptism for salvation unless they were holy of heart, without which their circumcision was actually become uncircumcision. Afterwards I went to Fetter Lane, where I brought down the high looks of the proud by an exposition of those words, 'All things are lawful for me, but all things edify not.' Saturday, September 15, I expounded those words on which the book opened at Lady Hume's: 'The cares of this world, and the deceitfulness of riches, and the desires of other things, choke the word, and it becometh unfruitful.' At Fetter Lane I was directed to those words, 'I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever.' Many were cut to the heart, both here and at Mr. Exall's, where I enforced those words of our Lord, 'Except ye be born again, ye cannot see the kingdom of God.' Sunday, the 16th, I preached at Moorfields to about ten thousand, and at Kennington Common to between twenty and thirty thousand, on those words, 'We desire to hear of thee what thou thinkest: for as concerning this sect, we know it is everywhere spoken against.' At both places I described in very plain terms the diffrence between true old Christianity, commonly called by the new name of Methodism, and the Christianity now generally taught.

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.

To James Hutton Date: BRISTOL, April 12, 1740. DEAR JEMMY, I am just come from Wales, where there is indeed a great awakening. God has already done great things by Howell Harris. There is such a simplicity among' the Welsh, who are waiting for salvation, as I have not found anywhere in England. I have not had time to read the Count's Sermons yet. I have sent you one more hymn. See Methodist Hymn-Book Illustrated, pp. 264-5. The hymn, 'I thirst, Thou wounded Lamb of God,' appeared in Hymns and Sacred Poems, 1740, and in the Moravian Hymn-Book, 1742. It was based on four hymns in the Appendix to the Herrnhut Gesang-Buch, 1735. Captain Williams's affidavit Captain Williams's slanderous affidavit as to Wesley's life in Georgia was sworn before the Mayor of Bristol on March 14, 1740, and led Wesley to publish his Journal. Williams was a Georgia planter, who resented Wesley's attitude as to slavery. See letter of Aug. 3, 1742. was cried about the streets here. But the hawkers were so complaisant that, when I went by any of them, they stopped till I was a good way off. I want to hear from C. Delamotte. Does his sugar quite swallow him up I have little time and much to write to-night. Dear Jemmy, suffer people to use the means of grace. If this caution is needless, I shall rejoice; for I am Your loving brother.

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

Peter and Paul false witnesses before God. 'And because those professions that minister thereto' (to sin, to what God has flatly forbidden) 'relate to trade, and trade is a thing relating to the magistrate, we therefore let all these things alone, entirely suspending our judgment concerning them.' What miserable work is here! Because trade relates to the magistrate, am I not to consider whether my trade be innocent or sinful Then the keeper of a Venetian brothel is clear. The magistrate shall answer for him to God! or by continuing in those professions the gain of which depends on ministering hereto. (3) That it does imply liberty to avoid persecution, by This fact also you grant, and defend thus: 'The power of reproving relates either to outward things or to the heart. Nobody has any right to the former but the magistrate.' (Alas! alas I what casuistry is this!)' And if one will speak to the heart, he must be first sure that the Savior has already got hold of it.' What, then, must become of all other men Oh how pleasing is all this to flesh and blood! not reproving even those who sin in your sight; by not letting your light shine before those men who love darkness rather than light; by not using plainness of speech, and a frank, open carriage to all men nay, by a close, ark, reserved conversation and behavior, especially toward strangers. And in many of you I have more than once found (what you called being wise as serpents) much subtlety, much evasion and disguise, much guile and dissimulation. You appeared to be what you were not, or not to be what you were. You so studied 'to become all things to all men,' as to take the color and shape of any that were near you. So that your practice was indeed no proof of your judgment, but only an indication of your design nulli laedere os, Terence's Adelphi, v. iv. 10: 'To insult no one to his face.' and of your conformity to that (not scriptural) maxim, Sinere roun-durn vadere ut vult : ham vult vadere. 'To let the world go as it will: for it will go.'

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.

To George Whitefield Date: LONDON, August 9, 1740. MY DEAR BROTHER, I thank you for yours, May the 24th. The case is quite plain. There are bigots both for Predestination and against it. God is sending a message to those on either side. But neither will receive it, unless from one of his own opinion. Therefore for a time you are suffered to be of one opinion and I of another. But when His time is come God will do what man cannot namely, make us both of one mind. Then persecution will flame out, and it will be seen whether we count our lives dear unto ourselves so that we may finish our course with joy. I am, my dearest brother, Ever yours.

Between ten and twelve the main shock began. I can but give a faint account of this, not for want of memory, but of words. I felt in my body nothing but storm and tempest, hail-stones and coals of fire. But I do not remember that I felt any fear (such was the mercy of God!) nor any murmuring. And yet I found but a dull, heavy kind of patience, which I knew was not what it ought to be. The fever came rushing upon me as a lion, ready to break all my bones in pieces. My body grew weaker every moment; but I did not feel my soul put on strength. Then it came into my mind, 'Be still, and see the salvation of the Lord. I will not stir hand or foot; but let Him do with me what is good in His own eyes.' At once my heart was at ease. 'My mouth was filled with laughter, and my tongue with joy.' My eyes overflowed with tears, and I began to sing aloud. One who stood by said, 'Now he is light-headed.' I told her, 'Oh no; I am not light-headed, but I am praising God. God is come to my help, and pain is nothing; glory be to God on high!' I now found why it was not expedient for me to recover my health sooner: because then I should have lost this experimental proof, how little everything is which can befall the body so long as God carries the soul aloft, as it were on the wings of an eagle. An hour after, I had one more grapple with the enemy, who then seemed to collect all his strength. I essayed to shake myself, and praise God as before, but I was not able; the power was departed from me. I was shorn of my strength, and became weak and like another man. Then I said, 'Yet here I hold; lo, I come to bear Thy will, O God.' Immediately He returned to my soul, and lifted up the light of His countenance. And I felt, 'He rideth easily enough whom the grace of God carrieth.'

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.

I shall write Lady Huntingdon He was at this time on very intimate terms with Lady Huntingdon, and frequently visited her at Donnington Park (Life and Times, i. 58). His recent journey to the North had been suggested by a letter from her. See letter of July 12, 1743. word of my mother's death to-night. She is to be buried to-morrow evening. Adieu.

Now, sir, feeling these accounts are utterly inconsistent, feeling it is impossible ever to reconcile them, give me leave to ask you one plain question, which I would beg you seriously to consider. Is Thomas Christie, Esq., a gross, notorious liar, one who neither fears God nor regards man Or is Robert Williams, merchant, a vain, weak man, who, having causelessly and willfully forsworn himself, neither knows how to get backward or forward, how to retract his perjury or how to defend it I am, sir, Your friend. To a Gentleman 5 NEWCASTLE-UPON-TYNE, November 16, 1742 My father's method was to visit all his parishioners, sick or well, from house to house, to talk with each of them on the things of God and observe severally the state of their souls. What he then observed he minuted down in a book kept for that purpose. In this manner he went through his parish (which was near three miles long) three times. He was visiting it the fourth time round when he fell into his last sickness.

To Mrs. Hall (Martha Wesley) NEWCASTLE-UPON-TYNE, November 17, 1742. As soon as I saw Mr. Hall I invited him to stay at the Foundry, but he desired I would have him excused. There is a strange inconsistency in his tempers and sentiments with regard to me. The still brethren have gradually infused into him as much as they could of their own contempt of me and my brother, and dislike of our whole method of proceeding, which is as different from theirs as light from darkness: nay, they have blunderingly taught him to find fault even with my economy and outward management both of my family and Society; whereas I know this is the peculiar talent which God has given me, wherein (by His grace) I am not behind the very chiefest of them. Notwithstanding this there remains in him something of his old regard for me which he had at Oxford, and by-and-by it will prevail. He will find out these wretched men, and the clouds will flee away. My belief is that the present design of God is to visit the poor desolate Church of England, and that therefore neither deluded Mr. Gambold Gambold had preached before the University at Oxford in 1741 but formally separated from the Church of England in 1742, and joined the Moravians, among whom he became an assistant bishop in 1754. He was estranged from the Wesleys. See Tyerman's Oxford Methodists, pp. 176-8. nor any who leave it will prosper. O pray for the peace of Jerusalem! 'They shall prosper that love thee.' Mr. Hall has paid me for the books. I don't want any money of you; your love is sufficient. But write as often and as largely as you can to. Your affectionate friend and Brother.

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 Westley Hall Date: LONDON, August 18, 1743. I did think you sincere. I think otherwise now. There is no inconsistency in this. I have forgiven but not forgotten you for poor Brother Hodges. Do you separate chief friends, and then wipe your mouth and say you have done no evil You are quite insincere in this, as well as in calling yourself a presbyter of the Church of England. Why, you believe the Church of England to be no Church at all, no part of the Church of Christ. Don't shuffle and evade. You spoke plain enough to Mrs. Clark and to Mrs. Stotesbury and her husband; and your trying to palliate the matter made it still worse, and was a fresh proof of your insincerity. Alas, my brother! who will tell you the plain truth You are a weak, injudicious, fickle, irresolute man; deeply enthusiastic and highly opiniated of yourself; and therefore a fit tool for those who apply to your weak side, vanity. The first considerable step you took, after God had put you under my care, without preconsulting me, was the courting my poor sister Kezzy, to which I cannot but ascribe her death.See heading to letter of Dec. 22, 1747. What a gross piece of weakness and enthusiasm was this! For you may remember you fathered all upon God! You then jilted one of my sisters, and married the other; and all was by inspiration still. Your life has been one blunder ever since. I pray God give you a sound mind. I am Your true friend and affectionate Brother. Indeed, my brother, you need a tutor now more than when you came first to Oxford.

To King George II Date: March 5, 1744. To THE KING'S MOST EXCELLENT MAJESTY. The humble Address of the Societies in England and Wales, in derision called Methodists. MOST GRACIOUS SOVEREIGN, So inconsiderable as we are, 'a people scattered and peeled, and trodden under-foot, from the beginning hitherto,' we should in no wise have presumed even on this great occasion to open our lips to your Majesty, had we not been induced, indeed constrained, so to do by two considerations: the one, that, in spite of all our remonstrances on that head, we are continually represented as a peculiar sect of men, separating ourselves from the Established Church; the other, that we are still traduced as inclined to Popery, and consequently disaffected to your Majesty. Upon these considerations we think it incumbent upon us, if we must stand as a distinct body from our brethren, to tender for ourselves our most dutiful regards to your sacred Majesty; and to declare, in the presence of Him we serve, the King of kings and Lord of lords, that we are a part (however mean) of that Protestant Church established in these kingdoms; that we unite together for this and no other end to promote, so far as we may be capable, justice, mercy, and truth, the glory of God, and peace and goodwill among men; that we detest and abhor the fundamental doctrines of the Church of Rome, and are steadily attached to your Majesty's royal person and illustrious house. We cannot, indeed, say or do either more or less than we apprehend consistent with the written Word of God; but we are ready to obey your Majesty to the uttermost in all things which we conceive to be agreeable thereto. And we earnestly exhort all with whom we converse, as they fear God, to honor the King. We of the clergy in particular put all men in mind to revere the higher powers as of God; and continually declare, 'Ye must needs be subject, not only for wrath, but also for conscience' sake.'

To John Haime March 1744. It is a great blessing whereof God has already made you a partaker; but if you continue waiting upon Him, you shall see greater things than these. This is only the beginning of the kingdom of heaven, which He will set up in your heart. There is yet behind the fullness of the mind that was in Christ; 'righteousness, peace, and joy in the Holy Ghost.' It is but a little thing that men should be against you while you know that God is on your side. If He give you any companion in the narrow way, it is well; and it is well if He do not. So much the more will He teach and strengthen you by Himself: He will strengthen you in the secret of your heart; and by-and-by He will raise up, as it were out of the dust, those who shall say, 'Come, and let us magnify His name together.' But by all means miss no opportunity. Speak, and spare not. Declare what God has done for your soul; regard not worldly prudence; be not ashamed of Christ, or of His word, or of His servants. Speak the truth in love, even in the midst of a crooked generation; and all things shall work together for good until the work of God is perfect in your soul.

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.

3. I have delayed thus long because I loved you, and was therefore unwilling to grieve you in anything; and likewise because I was afraid of creating another obstacle to that union which (if I know my own heart in any degree) I desire above all things under heaven. But I dare no longer delay, lest my silence should be a snare to any others of the children of God, and lest you yourselves should be more confirmed in what I cannot reconcile to the law and the testimony. This would strengthen the bar which I long to remove; and were that once taken out of the way, I should rejoice to be a doorkeeper in the house of God, an hewer of wood or drawer of water among you. Surely I would follow you to the ends of the earth, or remain with you in the uttermost parts of the sea. 4. What unites my heart to you is the excellency (in many respects) of the doctrine taught among you: your laying the true foundation, 'God was in Christ, reconciling the world unto Himself'; your declaring the free grace of God the cause, and faith the condition, of justification; your bearing witness to those great fruits of faith, 'righteousness and peace and joy in the Holy Ghost'; and that sure mark thereof, 'He that is born of God doth not commit sin.' 5. I magnify the grace of God which is in many among you, enabling you to love Him who hath first loved us; teaching you, in whatsoever state you are, therewith to be content; causing you to trample under-foot the lust of the flesh, the lust of the eye, and the pride of life; and, above all, giving you to love one another in a manner the world knoweth not of.

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

To Mrs. Hutton Date: OXON, August 22, 1744 MADAM, Had I no other motive to speak than gratitude for past favors, I ought not to be wholly silent. 1. Dreams and visions were never allowed by us to be certain marks of adoption; no, not though they were supposed to be from God. Therefore this mistake, whosesoever it is, is none of mine. 2. Neither did we ever allow the falling into fits (whether natural or preternatural) to be a certain mark; yet we believe the Spirit of God, sharply convincing the soul of sin, may occasion the bodily strength to fail. And what outward effects may possibly follow I believe no man living has skill enough to determine. 3. The power which God may sometimes permit the devil to have either over the soul or body is of quite another consideration. Yet even at those times He can constrain the father of lies to speak some truth, if it be for His own glory. But let those facts plead for themselves. Those persons are now alive; and not one of them is a member of our Society. 4. Fits (as you term them) are not left off. They are frequent now, both in Europe and America, among persons newly convinced of sin. I neither forward nor hinder them. 5. I love Calvin a little, Luther more; the Moravians, Mr. Law, and Mr. Whitefield far more than either. I have many reasons likewise to esteem and love Mr. Hutton. But I love truth more than all. Nor does it appear to me yet that he has dealt near so tenderly with me (since our opinions differed) as I have done with him. 6. In every congregation in England which I remember to have observed there was undeniably a faulty respect of persons. In our chapel there is a place kept for Lady Huntingdon Lady Huntingdon was a regular worshipper at West Street Chapel. till the Creed; if she does not come before then, any one takes it that is next, as also when she is out of town. I doubt whether this respect to her be not too great; but I yield in this point to my brother's judgment.

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: BRISTOL, February 2, 1745 REVEREND SIR, 1. My first desire and prayer to God is, that I may live peaceably with all men: My next, that if I must dispute at all, it may be with a man of understanding. Thus far, therefore, I rejoice on the present occasion. I rejoice also in that I have confidence of your sincerity, of your real desire to promote the glory of God, by peace and good-will among men. I am likewise thankful to God for your calm manner of writing; (a few paragraphs excepted;) and yet more for this, that such an opponent should, by writing in such a manner, give me an opportunity of explaining myself on those very heads whereon I wanted an occasion so to do. 2. I do not want, indeed, (though perhaps you think I do), to widen the breach between us, or to represent the difference of the doctrines we severally teach as greater than it really is. So far from it, that I earnestly wish there were none at all; or, if there must be some, that it may be as small as possible; being fully persuaded, that, could we once agree in doctrines, other differences would soon fall to the ground. 3. In order to contribute, as I am able, to this, it will be my endeavor to acknowledge what I think you have spoken right, and to answer what I cannot think right as yet, with what brevity and clearness I can. I desire to do this in as inoffensive a manner as the nature of the thing will bear, and consistently with that brotherly love which I cannot deny you without wronging my own soul. 4. You sum up your charge thus: 'You have now, Sir, my sentiments. It is impossible for you to put an entire stop to the enormities of the Moravians, while you still, I. Too much commend these men; II. Hold principles in common with them, from which these enormities naturally follow; And III. Maintain other errors more than theirs, and are guilty of enthusiasm to the highest degree.' (Remarks, pp. 73-4.)

'Mr. Br d In the Journal this name is printed B n, and may be Richard Brampton, journeyman periwig-maker in Bucklersbury, born 1710, at Canon Frome, Hereforshire. In the Works, viii. 377, it is Br d, which probably stands for Abraham Louis Brandt, painter, brother of Mrs. James Hutton, and a Moravian leader in London. speaks so slightingly of the means of grace, that many are much grieved to hear him; but others are greatly delighted with him. Ten or fourteen of them meet at our brother Clarke's, with Mr. Molther, and make a mere jest of going to the church or to the sacrament.' (ii. 327.) 'You, Mr. Molther, believe it is impossible for a man to use these means, without trusting in them.' (ii. 329.) '"Believers," said Mr. Simpson, "are not subject to ordinances, and unbelievers have nothing to do with them."' (ii. 343.) '"Believers need not, and unbelievers may not, use them. These do not sin when they abstain from them; but those do sin when they do not abstain."' (ii. 356.) '"For one who is not born of God to read the Scriptures, or to pray, or to communicate, or to do any outward work, is deadly poison. If he does any of these things, he destroys himself." Mr. Bell earnestly defended this.' (ii. 365.) 'At eight, the society at Nottingham met: I could not but observe that not one who came in used any prayer at all. I looked for one of our Hymn-books; but both that and the Bible were vanished away, and in the room thereof lay the Moravian Hymns and the Count's Sermons.' (ii. 464-5.) 'One of our English brethren, joined with you, said in his public expounding, "As many go to hell by praying as by thieving." Another, "I knew one who, leaning over the back of a chair, received a great gift. But he must kneel down to give God thanks: So he lost it immediately; and I know not whether he will ever have it again." And yet another: "You have lost your first joy. Therefore, you pray: That is the devil. You read the Bible: That is the devil. You communicate: That is the devil."' (ii. 493.)

2. I have frequently observed that I wholly disapprove of a these positions: 'That there are no degrees in faith; that in order to attain faith we must abstain from all the ordinances of God; that a believer does not grow in holiness; and that he is not obliged to keep the commandments of God.' But I must also observe, (1.) That you ought not to charge the Moravian Church with the first of these; since in the very page from which you quote those words, 'There is no justifying faith where there is ever any doubt,' that note occurs: 'In the preface to the Second Journal, the Moravian Church is cleared from this mistake.' See the letter of Aug. 8, 1740, for this and other points referred to. (2.) That with respect to the ordinances of God, their practice is better than their principle. They do use them themselves, I am a witness; and that with reverence and godly fear. Those expressions, however, of our own countrymen are utterly indefensible; as I think are Mr. Molther's also; who was quickly after recalled into Germany. The great fault of the Moravian Church seems to lie in not openly disclaiming all he had said; which in all probability they would have done, had they not leaned to the same opinion. I must, (3.) Observe that I never knew one of the Moravian Church, but that single person, affirm that a believer does not grow in holiness. And perhaps he would not affirm it on reflection. But I am still afraid their whole Church is tainted with Quietism, Universal Salvation, and Antinomianism: I speak, as I said elsewhere, of Antinomian opinions, abstracted from practice, good or bad. 3. But I should rejoice if there lay no other objection against them, than that of erroneous opinions. I know in some measure how to have compassion on the ignorant: I know the incredible force of prepossession. And God only knows, what ignorance or error (all things considered) is invincible; and what allowance his mercy will make, in such cases, to those who desire to be led into all truth. But how far what follows may be imputed to invincible ignorance or prepossession, I cannot tell.

I cannot speak of them otherwise than I think. And I still think (1) that God has some thousands in our own Church who have the faith and love which is among them, without those errors either of judgment or practice; (2) that, next to these, 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. 5. Because I am continually charged with inconsistency herein, even by the Moravians themselves, it may be 'needful to give a short account of what has occurred between us from the beginning. 'My first acquaintance with the Moravian brethren began in my voyage to Georgia. Being then with many of them in the same ship, I narrowly observed their whole behavior. And I greatly approved of all I saw.' (The particulars are related in the First Journal. From Oct. 14, 1735, to Feb. 13, 1736. See Journal, i. 106-56; and also ii.495-7.) 'From February 14, 1735, to December 2, 1737, being with them (except when I went to Frederica or Carolina) twice or thrice every day, I loved and esteemed them more and more. Yet a few things I could not approve of. These I mentioned to them from time to time, and then commended the cause to God. 'In February following I met with Peter Bhler. My heart clave to him as soon as he spoke. And the more we conversed, so much the more did I esteem both him and the Moravian Church. So that I had no rest in my spirit till I executed the design which I had formed long before; till, after a short stay in Holland, I hastened forward, first to Marienborn, and then to Hernhut.' It may be observed, that I had before seen a few things in the Moravians which I could not approve of. In this journey I saw a few more, in the midst of many excellent things; in consequence whereof, "in September, 1738, soon after my return to England, I began the following letter to the Moravian Church. But being fearful of trusting my own judgment, I determined to wait yet a little longer, and so laid it by unfinished:

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

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

Let it be repeated ever so often, it is good for nothing. For, far otherqualifications are required in order to our standing before God inglory, than were required in order to his giving us faith andpardon. In order to this, nothing is indispensably required, butrepentance, or conviction of sin. But in order to the other it isindispensably required, that we be fully 'cleansed from all sin;' that the 'very God of peace sanctify us wholly,' even t , 'our entire body, soul, and spirit.' It is notnecessary, therefore, (nor indeed possible,) that we should, beforejustification, 'patiently wait upon God, by lowliness, meekness, and resignation, in all the ways of his holy law.' And yet it isnecessary, in the highest degree, that we should thus wait uponhim after justification: Otherwise, how shall we be "meet to be partakers of the inheritance of the saints in light' 5. Soon after, you add: 'In the passages last cited, you plead for thenecessity of a good life: But in others, the force of your principlesshows itself. An answer approved by you, is, "My heart is desperately wicked; but I have no doubt or fear; I know mySavior loves me, and I love him." Both these particulars areimpossible, if the Scripture be true.' You amaze me! Is it possible you should be ignorant that your ownheart is desperately wicked Yet I dare not say, either that God does not love you, or that you do not love him. 'Again: You say, you described the state of those who haveforgiveness of sins, but not a clean heart;' ; not in the full, proper sense. Very true; but even then they had power over both inward and outward corruptions; far from being, as you suppose, 'still wedded to their vices, and resolved to continue in them.'

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

13. Another consequence which you charge on my preaching justification by faith, is, the introducing the errors of the Moravians. 'Had the people,' say you, 'gone on in a quiet and regular practice of their duty, as most of them did before you deluded them, it would have been impossible for the Moravian tenets to have prevailed among them. But when they had been long and often used to hear good works undervalued, I cannot wonder that they should plunge into new errors, and wax worse and worse.' This is one string of mistakes. 'Had the people gone on in a quiet and regular practice of their duty, as most of them did before you deluded them.' Deluded them! Into what Into the love of God and all mankind, and a zealous care to keep his commandments. I would to God this delusion (if such it is accounted) may spread to the four corners of the earth! But how did most of them go on before they were thus deluded Four in five, by a moderate computation, even as other baptized Heathens, in the works of the devil, in all the 'wretchlessness of most unclean living.' 'In a quiet and regular practice of their duty!' What duty the duty of cursing and swearing; the duty of gluttony and drunkenness; the duty of whoredom and adultery; or of beating one another, and any that came in their way In this (not very 'quiet or regular') practice did most of those go on before they heard us, who have now 'put off the old man with his deeds,' and are 'holy in all manner of conversation.' Have these, think you, 'been long and often used to hear good works undervalued' Or are they prepared for receiving the Moravian errors, by the knowledge and love of God O Sir, the Moravians know, if you do not, that there is no such barrier under heaven against their tenets as those very people whom you suppose just prepared for receiving them.

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

Which of these is an 'instance of the most desperate despair' Surely the most desperate of any, yea, the only one which is properly said to be desperate at all, is that which produces instant self-murder; which causes a poor wretch, by a sin which he cannot repent of, to rush straight through death into hell. But that was not the case in any of these instances; in all which we have already seen the end of the Lord. 15. That I 'raise separate societies against the Church' (Remarks, p. 14) is a charge which I need not examine till the evidence is produced. You next cite a Moravian's words to me: (an Englishman joined with the Moravians:) 'You have eyes full of adultery, and cannot cease from sin; you take upon you to guide unstable souls, and lead them in the way of damnation;' and remark, 'This is only returning some of your own treatment upon yourself. Here also you set the pattern.' At what time and place, when and where, were 'such abuses as these thrown out by me against our Universities, and against our regular Clergy, not the highest or the worthiest excepted' I am altogether clear in this matter, as often as it has been objected: Neither do I desire to receive any other treatment from the Clergy, than they have received from me to this day. You have a note at the bottom of this page which runs thus: 'See pages 71, 77, and 73, Journal, ii. 427, 431, and 433. where some Methodists said they had heard both your brother and you many times preach Popery.' I am afraid you advance here a willful untruth, purely ad movendam indiviam. For you cannot but know, (1.) That there is not one word of preaching Popery, either in page 71 or 77. And (2.) That when Mr. Cennick and two other Predestinarians (as is related page 73) affirmed they had heard both my brother and me many times preach Popery, they meant neither more nor less thereby than the doctrine of Universal Redemption.

(3.) 'You said to Mr. Cennick, "You should not have supplanted me in my own house, stealing the hearts of the people." Yet you have supplanted the Clergy in their own houses.' What, in the same manner as Mr. C. did me Have I done to any of them as he has done to me You may as justly say I have cut their throats! Stealing the hearts of their people. Nor are these their people in the same sense wherein those were mine namely, servants of the devil brought, through my ministry, to be servants and children of God. 'You have suffered by the same ways you took to discharge your spleen and malice against your brethren.' To discharge your spleen and malice! Say, your muskets and blunderbusses: I have just as much to do with one as the other. (4.) 'Your brother said to Mr. Cennick, "You ought to have told my brother fairly, I preach contrary to you. Are you willing I should continue in your house, gainsaying you Shall I stay here opposing you, or shall I depart" Think you hear this spoken to you by us. What can you justly reply' I can justly reply, Sir, Mr. Cennick's case totally differs from yours. Therefore it makes absolutely nothing to your purpose. 17. A farther consequence (you think) of my preaching this doctrine, is, 'the introducing that of absolute predestination. And whenever these errors,' say you, 'gain ground, there can be no wonder, that confusion, presumption, and despair, many very shocking instances of all which you give us among your followers, should be the consequences.' You should by all means have specified a few of those instances, or, at least, the pages where they occur. Till this is done, I can look upon this assertion as no other than a flourish of your pen.

' I showed at large, (1.) That the Lord's supper was ordained by God to be a means of conveying to men either preventing, or justifying, or sanctifying grace, according to their several necessities. (2.) That the persons for whom it was ordained, are all those who know and feel that they want the grace of God, either to restrain them from sin, or to show their sins forgiven, or to renew their souls in the image of God. (3.) That, inasmuch as we come to his table, not to give him anything, but to receive whatsoever he sees best for us, there is no previous preparation indispensably necessary, but a desire to receive whatsoever he pleases to give. And, (4.) That no fitness is required at the time of communicating, but a sense of our state, of our utter sinfulness and helplessness; every one who knows he is fit for hell, being just fit to come to Christ, in this as well as all other ways of his appointment' (Journal, ii. 360-2.) 4. 'A stoical insensibility,' you add, 'is the next error I have to charge you with. You say, "The servants of God suffer nothing;" and suppose that we ought to be here so free as, in the strongest pain, not once to desire to have a moment's ease. 'At the end of one of your hymns, you seem to carry this notion to the very height of extravagancy and presumption. You say, "Doom, if thou canst, to endless pains, And drive me from thy face."' Poetical Works of J. and C. Wesley, i. 236. (Remarks, p. 59.) 'A stoical insensibility is the next error I have to charge you with.' And how do you support the charge Why thus: 'You say, "The servants of God suffer nothing"' (Journal, ii. 393). And can you possibly misunderstand these words, if you read those that immediately follow 'His body was well-nigh torn asunder with pain: But God made all his bed in his sickness; so that he was continually giving thanks to God, and making his boast of his praise.' 'You suppose we ought to be so free, as in the strongest pain not once to desire to have a moment's ease.' O Sir, with what eyes did you read those words

'I dined with one He dined with Mr. Standex, when a woman told him this. who told me, in all simplicity, "Sir, I thought last week, there could be no such rest as you describe; none in this world, wherein we should be so free as not to desire ease in pain. But God has taught me better; for on Friday and Saturday, when I was in the strongest pain, I never once had one moment's desire of ease, but only that the will of God might be done."' (ii. 373-4.) Do I say here, that 'we ought not in the strongest pain once to desire to have a moment's ease' What a frightful distortion of my words is this! What I say is, 'A serious person affirmed to me, that God kept her for two days in such a state.' And why not Where is the absurdity 'At the end of one of your hymns, you seem to carry this notion to the very height of extravagancy and presumption. You say, "Doom, if thou canst, to endless pains, And drive me from thy face."' 'If thou canst' that is, if Thou canst deny thyself, if Thou canst forget to be gracious, if Thou canst cease to be truth and love. So the lines both preceding and following fix the sense. I see nothing of stoical insensibility, neither of extravagancy or presumption, in this.

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

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

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

'And applies Scripture phrases to himself, without attending to their original meaning, or once considering the difference of times and circumstances.' I am not conscious of any thing like this. I apply no Scripture phrase either to myself or any other, without carefully considering both the original meaning, and the secondary sense, wherein (allowing for different times and circumstances) it may be applied to ordinary Christians. 6. So much for the bulk of your charge. But it concerns me, likewise, to gather up the fragments of it. You say, 'We desire no more than to try your sentiments and proceedings by the written word.' Agreed. Begin when and where you please. 'We find there good works as strongly insisted on as faith.' I do as strongly insist on them as on faith. But each in its own order. 'We find all railing, c., condemned therein.' True; and so you may in all I write or preach. 'We are assured, that the doing what God commands is the sure way of knowing that we have received his Spirit.' We have doubtless received it, if we love God (as he commands) with all our heart, mind, soul, and strength. 'And not by any sensible impulses or feelings whatsoever.' Any sensible impulses whatsoever! Do you then exclude all sensible impulses Do you reject inward feelings toto genere Then you reject both the love of God and of our neighbor. For, if these cannot be inwardly felt, nothing can. You reject all joy in the Holy Ghost; for if we cannot be sensible of this, it is no joy at all. You reject the peace of God, which, if it be not felt in the inmost soul, is a dream, a notion, an empty name. You therefore reject the whole inward kingdom of God; that is, in effect, the whole gospel of Jesus Christ. You have therefore yourself abundantly shown (what I do not insinuate, but proclaim on the house top) that I am charged with enthusiasm for asserting the power as well as the form of godliness.

You relate what follows as a third 'very extraordinary instance of enthusiasm:' (Remarks, p. 65): 'Tuesday, Feb. 17. I left London. In the afternoon, I reached Oxford; and leaving my horse there, (for he was tired, and the horse-road exceeding bad, and my business admitted of no delay,) set out on foot for Stanton-Harcourt. The night overtook me in about an hour, accompanied with heavy rain. Being wet and weary, and not well knowing my way, I could not help saying in my heart, (though ashamed of my want of resignation to God's will,) "O that thou wouldest stay the bottles of heaven! or at least give me light, or an honest guide, or some help in the manner thou knowest." Presently the rain ceased, the moon broke out, and a friendly man overtook me, who set me on his own horse, and walked by my side, till we came to Mr. Gambold's door.' (Journal, ii. 425-6.) Here you remark, 'If you would not have us look on this as miraculous, there is nothing in it worthy of being related.' It may be so; let it pass then as a trifle not worth relating: But still it is no proof of enthusiasm. For I would not have you look on it as miraculous. I do not myself look upon it as such; but as a signal instance of God's particular providence over all those who call upon him.

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

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

That, whenever God revives his work upon earth, many tares will spring up with the wheat, both the word of God gives us ground to expect, and the experience of all ages. But where, Sir, have you been, that you have heard of the tares only; and that you rank among the consequences of my preaching, 'a neglect and contempt of God's ordinances, and almost of all duties' Does not the very reverse appear at London, at Bristol, at Kingswood, at Newcastle In every one of which places, multitudes of those (I am able to name the persons) who before lived in a thorough neglect and contempt of God's ordinances and all duties, do now zealously discharge their duties to God and man, and walk in all his ordinances blameless. And as to those drunkards, whoremongers, and other servants of the devil, as they were before, who heard us a while and then fell to the Calvinists or Moravians, are they not even now in a far better state than they were before they heard us Admit they are in error, yea, and die therein, yet, who dares affirm they will perish everlastingly But had they died in those sins, we are sure they had fallen into 'the fire that never shall be quenched.' I hope, sir, you will rejoice in considering, this, how much their gain still outweighs their loss; as well as in finding the sentiments you could not reconcile together clearly and consistently explained I am very willing to consider whatever farther you have to offer. May God give us both a right judgment in all things! I am persuaded you will readily join in this prayer with, reverend sir, Your servant for Christ's sake,

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.

To the Author of the 'Craftsman' July 1745. SIR, In your late paper of June 22 I find (among many to the same effect) these words: 'Methodists place all merit in faith and grace, and none in good works. This unwarrantable strange sect of a religion, founded on madness and folly, hold that there is no justification by good works, but by faith and grace only. They hereby banish that divine part of our constitution, reason; and cut off the most essential recommendation to heaven, virtue. 'Men who are far gone in their mad principles of religion suspend the hand of industry, become inactive, and leave all to Providence, without exercising either their heads or hands. 'The doctrine of Regeneration is essential with political Methodists; who are now regenerated, place all merit in faith, and have thrown good works aside.' I am pressed by those to whose judgment I pay great regard to take some notice of these assertions; and the rather because you sometimes seem as if you thought the Christian institution was of God. Now, if you really think so, or if you desire that any man should believe you do, you must not talk so ludicrously of Regeneration; for it is an essential doctrine of Christianity. And you may probably have heard, or even read in former years, that it was the Author of this institution who said, 'Except a man be born again, he cannot see the kingdom of God.' This He represents as the only possible entrance into the experimental knowledge of that religion, which is not founded (whatever you may suppose) on either madness or folly, but on the inmost nature of things, the nature of God and man, and the immutable relations between them. By this religion we do not banish reason, but exalt it to its utmost perfection; this being in every point consistent therewith, and in every step guided thereby.

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

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

To the Mayor of Newcastle-upon-Tyne Date: NEWCASTLE, September 21, 1745. SIR, My not waiting upon you at the Town Hall was not owing to any want of respect. I reverence you for your office' sake, and much more for your zeal in the execution of it. I would to God every magistrate in the land would copy after such an example! Much less was it owing to any disaffection to His Majesty King George. But I knew not how far it might be either necessary or proper for me to appear on such an occasion. I have no fortune at Newcastle: I have only the bread I eat, and the use of a little room for a few weeks in the year. All I can do for His Majesty, whom I honor and love (I think not less than I did my own father) is this: I cry unto God day by day, in public and in private, to put all his enemies to confusion; and I exhort all that hear me to do the same, and in their several stations to exert themselves as loyal subjects, who, so long as they fear God, cannot but honor the King. Permit me, sir, to add a few words more, out of the fullness of my heart. I am persuaded you fear God and have a deep sense that His kingdom ruleth over all. Unto whom, then (I may ask you), should we flee for succor but unto Him, whom by our sins we have justly displeased O sir, is it not possible to give any check to these overflowings of ungodliness to the open, flagrant wickedness, the drunkenness and profaneness, which so abound, even in our streets See letters of July 12, 1743, and Oct. 26, 1745. I just take leave to suggest this. May the God whom you serve direct you in this and all things! This is the daily prayer of, sir, Your obedient servant for Christ's sake.

To his Brother Charles NEWCASTLE-UPON-TYNE, September 22, 1745. MY DEAR BROTHER, I have only just time to inform you that, since the account is confirmed by an express to the Mayor that General Cope is fled and his forces defeated (all that did not run away), the consternation of the poor people is redoubled. The townsmen are put under arms, the walls planted with cannon, and those who live without the gates are removing their goods with all speed. We stand our ground as yet, glory be to God, to the no small astonishment of our neighbors. Brethren, pray for us, that, if need be, we may True in the fiery trial prove, And pay Him back His dying love. Adieu. To 'John Smith' 13 NEWCASTLE-UPON-TYNE, September 28, 1745. SIR, 1. I was determined, from the time I received yours, Dated May 1745. Wesley had spent much of the interval in Cornwall and elsewhere, and it was not till the middle of August that he had leisure to look over the letters he had received that summer (Journal, iii.197). 'John Smith' writes as 'a candid adversary,' making objections to matter of doctrine, phraseology, and fact. to answer it as soon as I should have opportunity. But it was the longer delayed because I could not persuade myself to write at all till I had leisure to write fully. And this I hope to do now, though I know you not no, not so much as your name. But I take for granted you are a person that fears God and that speaks the real sentiments of his heart. And on this supposition I shall speak without any suspicion or reserve. 2. I am exceedingly obliged by the pains you have taken to point out to me what you think to be mistakes. It is a truly Christian attempt, an act of brotherly love, which I pray God to repay sevenfold into your bosom. Methinks I can scarce look upon such a person, on one who is 'a contender for truth and not for victory,' whatever opinion he may entertain of me, as any adversary at all. For what is friendship, if I am to account him my enemy who endeavors to open my eyes or to amend my heart

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

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

To the Mayor of Newcastle-upon-Tyne Date: NEWCASTLE, October 26, 1745. SIR, The fear of God, the love of my country, and the regard I have for His Majesty King George constrain me to write a few plain words to one who is no stranger to these principles of action.See letter of Sept. 21. My soul has been pained day by day, even in walking the streets of Newcastle, at the senseless, shameless wickedness, the ignorant profaneness, of the poor men to whom our lives are entrusted. Fifteen thousand troops were encamped on Newcastle Moor The continual cursing and swearing, the wanton blasphemy of the soldiers in general, must needs be a torture to the sober ear, whether of a Christian or an honest infidel. Can any that either fear God or love their neighbor hear this without concern especially if they consider the interest of our country, as well as of these unhappy men themselves. For can it be expected that God should be on their side who are daily affronting Him to His face And if God be not on their side, how little will either their number or courage or strength avail! Is there no man that careth for these souls Doubtless there are some who ought so to do. But many of these, if I am rightly informed, receive large pay and do just nothing. I would to God it were in my power in any degree to supply their lack of service. I am ready to do what in me lies to call these poor sinners to repentance, once or twice a day (while I remain in these parts), at any hour or at any place. And I desire no pay at all for doing this, unless what my Lord shall give at His appearing.

If it be objected (from our heathenish poet), 'This conscience will make cowards of us all,' Hamlet, III. i. 83 I answer, Let us judge by matter of fact. Let either friends or enemies speak. Did those who feared God behave as cowards at Fontenoy Did John Haime the dragoon betray any cowardice before or after his horse sunk under him See Wesley's Veterans, i. 34. Or did William Clements when he received the first ball in his left and the second in his right arm Or John Evans, when the cannonball took off both his legs Did he not call all about him, as long as he could speak, to praise and fear God and honor the King as one who feared nothing but lest his last breath should be spent in vain.When William Clements had his arm broken by a musket-ball on May 11, 1745 (see Journal,iii. 226), they would have carried him out of the battle; but he said, 'No; I have an arm left to hold my sword: I will not go yet.' When a second shot broke his other arm, he said, 'I am as happy as I can be out of Paradise.' John Evans had both his legs taken off by a cannonball. He 'was laid across a cannon to die; where, as long as he could speak, he was praising God with joyful lips.' See Wesley's Veterans, i. 33. If it were objected that I should only fill their heads with peculiar whims and notions, that might easily be known. Only let the officers hear with their own ears; and they may judge whether I do not preach the plain principles of manly, rational religion.

Under Thy guidance I entered into my inward self: and this I could do, because Thou wast my Helper. I entered, and saw with the eye of my soul (such as it is) the unchangeable light of the Lord above this very eye of my soul, and above my mind. The light was not of this common kind, which is obvious to all flesh: neither was it as if it was a larger light of the same kind. It was not a light of this kind, but of another; a light that differed exceedingly from all these. Nor was it above my mind, as the heavens are above the earth: but it was superior, because it made me. He who knows the truth knows this light; and he who knows it knows eternity. Love knows it. 'O eternal Truth! Thou art my God! Day and night I sigh after Thee. And when I first knew Thee, Thou didst take hold of me that I might see that there was something to be seen. Thou didst likewise beat back the weakness of my own sight, and didst Thyself powerfully shine into me. I trembled with love and with horror; and I found myself far from Thee. I said, "Is truth therefore nothing" And Thou didst reply from afar, "No, indeed! I AM THAT I AM I" I heard this, as we are accustomed to hear in the heart; and there was no ground whatever for doubting. Nay, I could more easily doubt of my existence itself than that it was not the Truth.' See letter of June 25, 1746, sect. 6. 9. From many such passages as these, which I have occasionally read, as well as from what I have myself seen and known, I am induced to believe that God's ordinary way of converting sinners to Himself is by 'suddenly inspiring them with an immediate testimony of His love, easily distinguishable from fancy.' I am assured thus He hath wrought in all I have known (except, perhaps, three or four persons), of whom I have reasonable ground to believe that they are really turned from the power of Satan to God.

10. With regard to the definition of faith, if you allow that it is such 'an inward conviction of things invisible as is the gift of God in the same sense wherein hope and charity are,' I have little to object; or, that it is 'such an assent to all Christian truths as is productive of all Christian practice.' In terming either faith or hope or love supernatural, I only mean that they are not the effect of any or all of our natural faculties, but are wrought in us (be it swiftly or slowly) by the Spirit of God. But I would rather say, Faith is 'productive of all Christian holiness' than 'of all Christian practice': because men are so exceeding apt to rest in practice, so called I mean, in outside religion; whereas true religion is eminently seated in the heart, renewed in the image of Him that created us. 11. I have not found, in any of the writers you mention, a solution of many difficulties that occur on the head of Predestination. And, to speak without reserve, when I compare the writings of their most celebrated successors with those of Dr. Barrow Isaac Barrow (1630-77), eminent both as divine and mathematician. His Theological Works, 1683, were Arminian in tone. and his contemporaries, I am amazed: the latter seem to be mere children compared with the former writers; and to throw out such frothy, unconcocted trifles, such indigested crudities, as a man of learning fourscore or an hundred years ago would have been ashamed to set his name to. 12. Concerning the instantaneous and the gradual work, what I still affirm is this: that I know hundreds of persons whose hearts were one moment filled with fear and sorrow and pain, and the next with peace and joy in believing, yea joy unspeakable, full of glory; that the same moment they experienced such a love of God and so fervent a goodwill to all mankind (attended with power over all sin), as till then they were wholly unacquainted with; that, nevertheless, the peace and love thus sown in their hearts received afterward a gradual increase; and that to this subsequent increase the scriptures you mention do manifestly refer. Now, I cannot see that there is any quibbling at all in this. No; it is a plain, fair answer to the objection.

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

'You"still think that, next to some thousands in our own Church, the body of the Moravian Church, however mistaken some of them are, are in the main the best Christians in the world"' (Second Letter, p. 81). I do, 'of all whom I have seen' you should not omit these words. 'Those dreadful errors and crimes are here softened into mistakes.' I term them 'errors of judgment and practice.' 'I have proved that you have charged the body with such.' At present the proof does not amount to demonstration. There needs a little farther proof that I charge any 'dreadful crimes' on the body of the Moravians. I see no manner of inconsistency still, in those accounts of my intercourse with the Moravians, which you suppose irreconcilable with each other. Let any one read them in the Journal, and judge. 7. 'You had said, your "objections then were nearly the same as now." You now add, "only with this difference: I was not then assured that the facts were as I supposed; I did not dare to determine anything." No! Not when by conversing among them you saw these things As, indeed, the facts are of such a nature that you could not but be assured of them if they were true. Nor do the questions in your letter really imply any doubt of their truth; but are so many appeals to their consciences, and equivalent to strong assertions. And if you had not been assured, if you did not dare to determine anything concerning what you saw, your writing bare suspicions to a body of men in such a manner was inexcusable. This excuse, therefore, will not serve you.' I apprehend it will. 'I was not then,' in September 1738, 'assured that the facts were as I supposed.' Therefore 'I did not' then 'dare to determine anything.' Be pleased to add the immediately following words: 'But from November 1,' 1739, 'I saw more and more things which I could not reconcile with the gospel.'

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

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

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

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

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.

8. You will likewise, at all hazards, stand your ground as to the charge of stoical insensibility. I answered before, 'How do you support the charge Why, thus: "You say, The servants of God suffer nothing." And can you possibly misunderstand these words if you read those that immediately follow "His body was wellnigh torn asunder with pain: but God made all his bed in his sickness; so that he was continually giving thanks to God and making his boast of His praise."' See letter of Feb. 2, 1745, sect. III, 4. You reply, 'If you meant no more than that a man under the sharpest pains may be thankful to God, why did you call this a strange truth' . Because I think it is so. I think it exceeding strange that one in such a degree of pain should be continually giving thanks to God. Not that I suppose him 'insensible of his torments.' 'His body,' I say, 'was wellnigh torn asunder with pain.' But the love of God so abundantly overbalanced all pain, that it was as nothing to him. 'The next instance is as follows: One told you, "Sir, I thought last week there could be no such rest as you describe; none in this world wherein we should be so free as not to desire ease in pain. But God has taught me better; for on Friday and Saturday, when I was in the strongest pain, I never once had one moment's desire of ease."' Add, 'but only that the will of God might be done.' Neither has this any resemblance of 'stoical insensibility.' I never supposed that this person did not feel pain (nor, indeed, that there is any state on earth wherein we shall not feel it), but that her soul was filled with the love of God and thankfully resigned to His will. 'Another instance is taken from one of your hymns, where are these lines : Doom, if Thou canst, to endless pains, And drive me from Thy face.' Add: But if Thy stronger love constrains, Let me be saved by grace. Poetical Works of J. and C. Wesley, i. 236.

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

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

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

Instances of this kind occur in pages 12, 14, 15, 28, and 88 of the Third Journal; as also in pages 27, 28, and 80 of the last Journal. Journal, ii. 91, 106, 157, 290-1, 336, 447. I desire any who would understand the matter thoroughly to read those passages as they stand at length. As to the particular instances, I would observe: (1) That, with regard to my first journey to Bristol, you should in any wise have set down those words that preface the scriptures there recited: 'I was entreated in the most pressing manner to come to Bristol without delay. This I was not at all forward to do; and perhaps a little the less inclined to it, because of the remarkable scriptures which offered as often as we inquired touching the consequence of this removal: though, whether this was permitted only for the trial of our faith, God knoweth, and the event will show.' From the scriptures afterwards recited, some inferred that the event they apprehended was yet afar off. I infer nothing at all. I still know not how to judge, but leave the whole to God. This only I know, that the continual expectation of death was then an unspeakable blessing to me; that I did not dare knowingly to waste a moment, neither to throw away one desire on earthly things; those words being ever uppermost in my thoughts, and indeed frequently on my tongue: Ere long, when Sovereign Wisdom wills, My soul an unknown path shall tread, Shall strangely leave, who strangely fills This frame, and waft me to the dead. Oh what is Death 'Tis life's last shore, Where vanities are vain no more; Where all pursuits their goal obtain, And life is all retouched again. By John Gambold, in Poetical Works of J. and C. Wesley, i. 9. I observe: (2) That in two other of those instances (Journal, ii. 97, 103) it is particularly mentioned that 'I was troubled'; and that, by the seasonable application of those scriptures, that trouble was entirely removed. The same blessing I received (so I must term it still) from the words set down in pages 290-1; and in a yet higher degree from that exceeding apposite scripture mentioned in vol. ii. p. 446.

5. You next remarked several instances of my enthusiasm. The first was that of Mrs. Jones. The next ran thus: 'Again, you say, "I expounded out of the fullness that was given me"' (Remarks, p. 64). I answered, 'I mean, I had then a fuller, deeper sense of what I spoke than I ordinarily have.' See letter of Feb. 2, 1745, sect. III. 8. But if you still think 'it would have been more decent to have said, "According to the best of my power and ability, with God's assistance, I expounded,"' I will say so another time. With regard to the third instance of enthusiasm you remarked, 'If you would not have us look on this as miraculous, there is nothing in it worthy of being related' (Remarks, pp. 65-6). I answered: 'It may be so; let it pass, then, as a trifle not worth relating: but still it is no proof of enthusiasm. For I would not have you look upon it as miraculous, but as a signal instance of God's particular providence.' Ibid. How friendly and generous is your reply! 'You seem ashamed of it. I am glad you give this fooling up, and hope for the future you will treat your readers better.' (Second Letter, p. 131.) Sir, I am not ashamed of it; nor shall I ever give this fooling up till I give up the Bible. I still look upon this 'as a signal instance of God's particular providence.' But 'how is this consistent with yielding it to be a trifle' . My words do not imply that I yield it so to be. Being urged with the dilemma, 'Either this is related as miraculous' (and then it is enthusiasm), 'or it is not worth relating,' I answered (to avoid drawing the saw of controversy), 'Let it pass, then, as a trifle not worth relating; but still' (if it be a trifle, which I suppose, not grant), 'it is no proof of enthusiasm. For I would not have you look upon it as miraculous.'

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

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

You now add to the rest the following instance: 'One John Haydon, a man of a regular life and conversation, being informed that people fell into strange fits at the Societies, came to see and judge for himself. But he was still less satisfied than before; insomuch that he went about to his acquaintance one after another, and labored above measure to convince them it was a delusion of the devil. We were going home, when one met us in the street and informed us that John Haydon was fallen raving mad. It seems he had sat down to dinner, but had a mind first to end the sermon on Salvation by Faith. In reading the last page, he changed color, fell off his chair and began screaming terribly and beating himself against the ground. The neighbors were alarmed, and flocked into the house. I came in and found him upon the floor, the room being full of people, whom his wife would have kept without; but he cried aloud, "No: let them all come; let all the world see the just judgment of God." Two or three men were holding him as well as they could. He immediately fixed his eyes upon me and cried, "Aye, this is he who I said was a deceiver of the people; but God has overtaken me. I said it was all a delusion; but this is no delusion." He then roared out, "O thou devil! thou cursed devil! yea, thou legion of devils! thou canst not stay! 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 against the ground again, his breast heaving at the same time as in the pangs of death, and great drops of sweat trickling down his face. We all betook ourselves to prayer. His pangs ceased, and both his body and soul were set at liberty.' (Journal, ii. 189-91.) If you had pleased, you might have added from the next paragraph, 'Returning to John Haydon, 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.'

You subjoin, 'This you may desire, for aught I know, to pass as a trifle too' (Second Letter, p. 134). No; it is so terrible an instance of the judgment of God (though at length 'mercy rejoiced over judgment'), as ought never to be forgotten by those who fear God so long as the sun or moon endureth. 7. The account of people falling down in fits you cite as a fifth instance of my enthusiasm; it being 'plain,' you say, that I 'look upon both the disorders and the removals of them to be super natural' (Remarks, p. 67). I answered: 'It is not quite plain. I look upon some of these cases as wholly natural; on the rest as mixed, both the disorders and the removals being partly natural and partly not.' See letter of Feb. 2, 1745, sect. III.10. You reply, 'It would have been kind to have let us know your rule by which you distinguish these.' I will. I distinguish them by the circumstances that precede, accompany, and follow. 'However, some of these you here allow to be in part supernatural. Miracles, therefore, are not wholly ceased.' Can you prove they are by Scripture or reason You then refer to two or three cases (related in Journal, ii. 186-7). I believe there was a supernatural power on the minds of the persons there mentioned, which occasioned their bodies to be so affected by the natural laws of the vital union. This point, therefore, you have to prove, or here is no enthusiasm that there was no supernatural power in the case.

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.

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

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

Yet I must desire you well to observe (3) that my will, or choice, or desire had no place either in this or any case of this kind that has ever fallen under my notice. Five minutes before, I had no thought of this. I expected nothing less. I was willing to wait for a gradual recovery in the ordinary use of outward means. I did not look for any other cure till the moment before I found it. And it is my belief that the case was always the same with regard to the most 'real and undoubted miracles.' I believe God never interposed His miraculous power but according to His own sovereign will; not according to the will of man neither of him by whom He wrought, nor of any other man whatsoever. The wisdom as well as the power are His; nor can I find that ever, from the beginning of the world, He lodged this power in any mere man, to be used whenever that man saw good. Suppose, therefore, there was a man now on earth who did work 'real and undoubted miracles,' I would ask, By whose power cloth he work these and at whose pleasure his own, or God's Not his own, but God's. But if so, then your demand is not made on man, but on God. I cannot say it is modest thus to challenge God, or well suiting the relation of a creature to his Creator.

2. However, I cannot but think there have been already so many plain interpositions of divine power as will shortly leave you without excuse if you either deny or despise them. We desire no 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.

I would just remind you of only one instance more: 'There sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked. The same heard Paul speak; who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice, Stand upright on thy feet. And he leaped and walked.' Here was so undoubted a miracle that the people 'lifted up their voices, saying, The gods are come down in the likeness of men.' But how long were even these convinced of the truth of his presences Only till 'there came thither certain Jews from Antioch and Iconium'; and then they stoned him (as they supposed) to death! (Acts xiv. 8-19.) So certain it is that no miracles whatever which were ever yet wrought in the world were effectual to prove the most glaring truth to those that hardened their hearts against it. 4. And it will equally hold in every age and nation. 'If they hear not Moses and the Prophets, neither will they be' convinced of what they desire not to believe, 'though one rose from the dead.' Without a miracle, without one rising from the dead, t T t Ta at pe, 'if any man be willing to do His will, he shall know of the doctrine whether it be of God'; but if he is not willing to do His will, he will never want an excuse, a plausible reason, for rejecting it yea, though ever so many miracles were wrought to confirm it. For, let ever so much 'light come into the world,' it will have no effect (such is the wise and just will of God) on those who 'love darkness rather than light.' It will not convince those who do not simply desire to do the will of their Father which is in heaven; those who mind earthly things-who, if they do not continue in any gross outward sin, yet love pleasure or ease, yet seek profit or power, preferment or reputation. Nothing will ever be an effectual proof to these of the holy and acceptable will of God, unless first their proud hearts be humbled, their stubborn wills bowed down, and their desires brought, at least in some degree, into obedience to the law of Christ.

Hence, although it should please God to work anew all the wonders that ever were wrought on the earth, still these men, however 'wise and prudent' they may be in things relating to the present world, would fight against God and all His messengers, and that in spite of all these miracles. Meanwhile God will reveal His truth unto babes unto those who are meek and lowly, whose desires are in heaven, who want to 'know nothing save Jesus Christ and Him crucified.' These need no outward miracle to show them His will; they have a plain rule the written Word. And 'the anointing which they have received of Him abideth in them and teacheth them of all things' (1 John ii. 27). Through this they are enabled to bring all doctrines 'to the law and to the testimony': and whatsoever is agreeable to this they receive, without waiting to see it attested by miracles; as, on the other hand, whatever is contrary to this they reject nor can any miracles move them to receive it. 5. Yet I do not know that God hath anyway precluded Himself from thus exerting His sovereign power from working miracles in any kind or degree in any age to the end of the world. I do not recollect any scripture wherein we are taught that miracles were to be confined within the limits either of the apostolic or the Cyprianic age, or of any period of time, longer or shorter, even till the restitution of all things. I have not observed, either in the Old Testament or the New, any intimation at all of this kind. St. Paul says, indeed, once, concerning two of the miraculous gifts of the Spirit (so, I think, that text is usually understood), 'Whether there be prophecies, they shall fail; whether there be tongues, they shall cease.' But he does not say, either that these or any other miracles shall cease till faith and hope shall cease also, till they all be swallowed up in the vision of God, and love be all in all.

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

7. Let us consider this point yet a little farther. 'What is it you would have us prove by miracles The doctrines we preach' We prove these by Scripture and reason, and (if need be) by antiquity. What else is it, then, that we are to prove by miracles At length we have a distinct reply: 'Wise and sober men will not otherwise be convinced' (that is, unless you prove this by miracles) 'that God is, by the means of such teachers and such doctrines, working a great and extraordinary work in the earth' (Preface, p. 6). So, then, the determinate point which you in their name call upon us to prove by miracles is this, 'that God is by these teachers working a great and extraordinary work in the earth.' What I mean by 'a great and extraordinary work' is, the bringing multitudes of gross notorious sinners in a short space to the fear and love and service of God, to an entire change of heart and life. Now, then, let us take a nearer view of the proposition, and see which part of it we are to prove by miracles. 'Is it (1) that A. B. was for many years without God in the world, a common swearer, a drunkard, a Sabbath-breaker 'Or (2) that he is not so now 'Or (3) that he continued so till he heard these men preach, and from that time was another man 'Not so. The proper way to prove these facts is by the testimony of competent witnesses. And these witnesses are ready, whenever required, to give full evidence of them. 'Or would you have us prove by miracles (4) that this was not done by our own power or holiness that God only is able to raise the dead, to quicken those who are dead in trespasses and sins' Surely no. Whosoever believes the Scriptures will want no new proof of this. Where, then, is the wisdom of those men who demand miracles in proof of such a proposition one branch of which, 'that such sinners were reformed by the means of these teachers,' being a plain fact, can only be proved by testimony, as all other facts are; and the other, 'that this is a work of God, and a great and more than ordinary work,' needs no proof, as carrying its own evidence to every thinking man.

8. To sum up this. No truly wise or sober man can possibly desire or expect miracles to prove either (1) that these doctrines are true; this must be decided by Scripture and reason: or (2) that these facts are true; this can only be proved by testimony: or (3) that to change sinners from darkness to light is the work of God alone, only using what instruments He pleases; this is glaringly self-evident: or (4) that such a change wrought in so many notorious sinners within so short a time is a great and extraordinary work of God; this also carries its own evidence. What, then, is it which remains to be proved by miracles Perhaps you will say, It is this: 'That God hath called or sent you to do this.' Nay, this is implied in the third of the foregoing propositions. If God has actually used us therein, if His work hath in fact prospered in our hands, then He hath called or sent us to do this. I entreat reasonable men to weigh this thoroughly, whether the fact does not plainly prove the call; whether He who enables us thus to save souls alive does not commission us so to do; whether, by giving us the power to pluck these brands out of the burning, He does not authorize us to exert it. Oh that it were possible for you to consider calmly, whether the success of the gospel of Jesus Christ, even as it is preached by us, the least of His servants, be not itself a miracle, never to be forgotten; one which cannot be denied, as being visible at this day, not in one but an hundred places; one which cannot be accounted for by the ordinary course of any natural cause whatsoever; one which cannot be ascribed with any color of reason to diabolical agency; and, lastly, one which will bear the infallible test the trial of the written Word!

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.

I have again and again, with all the plainness I could, declared what our constant doctrines are, whereby we are distinguished only from heathens or nominal Christians, not from any that worship God in spirit and in truth. Our main doctrines, which include all the rest, are three that of Repentance, of Faith, and of Holiness. The first of these we account, as it were, the porch of religion; the next, the door; the third, religion itself. That repentance or conviction of sin, which is always previous to faith (either in an higher or lower degree, as it pleases God), we describe in words to this effect: '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 all worldly things and pleasure cometh in place. So that nothing then liketh them more than to weep, to lament, to mourn; and both with words and behavior 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 Foundry, 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 behavior to show himself weary of life' Would you have scrupled to say 'Here is another "deplorable instance" of the "Methodists driving men to distraction"! See "into what excessive terrors, frights, doubts, and perplexities they throw weak and well-meaning men! quite oversetting their understandings and judgments, and making them liable to all these miseries!"' I dare not refrain from adding one plain question, which I beseech you to answer, not to me, but to God: Have you ever experienced this repentance yourself Did you ever 'feel in yourself that heavy burthen of sin' of sin in general, more especially inward sin; of pride, anger, lust, vanity of (what is all sin in one) that carnal mind which is enmity, essential enmity, against God Do you know by experience what it is to 'behold with the eye of the mind the horror of hell' Was 'your mind' ever so 'taken up, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that even all desire of meat and drink' was taken away, and you 'loathed all worldly things and pleasure' Surely, if you had known what it is to have the 'arrows of the Almighty' thus 'sticking fast in you,' you could not so lightly have condemned those who now cry out, 'The pains of hell come about me, the sorrows of death compass me, and the overflowings of ungodliness make me afraid.'

5. Concerning the gate of religion (if it may be allowed so to speak) the true, Christian, saving faith we believe it implies abundantly more than an assent to the truth of the Bible. 'Even the devils believe that Christ was born of a virgin, that He wrought all 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.'

'Allow Mr. Wesley,' you say, 'but these few points, and he will defend his conduct beyond exception.' That is most true. If I have, indeed, 'been advancing nothing but the true knowledge and love of God'; if God has made me an instrument in reforming many sinners, and bringing them to 'inward and pure religion'; and if many of these continue holy to this day, and free from all willful sin, then may I, even I, use those awful words, 'He that despiseth me, despiseth Him that sent me.' But I never expect the world to allow me one of these points. However, I must go on as God shall enable me. I must lay out whatsoever He entrusts me with (whether others will believe I do it or no), in advancing the true Christian knowledge of God and the love and fear of God among men; in reforming (if so be it please Him to use me still) those who are yet without God in the world; and in propagating inward and pure religion righteousness, peace, and joy in the Holy Ghost. 10. But you believe I only corrupt those who were good Christians before, teaching them to revile and censure their neighbors; and to abuse the clergy, notwithstanding all their meekness and gentleness, as I do myself. 'I must declare,' say you, 'we have in general answered your presence with all meekness and temper; the railing and reviling has been chiefly on the side of the Methodists' . Your first charge ran thus: 'How have such abuses as these been thrown out by you against our regular clergy, not the highest or the worthiest excepted!' (Remarks, p. 15). I answered: 'I am altogether clear in this matter, as often as it has been objected; neither do I desire to receive any other treatment from the clergy than they have received from me to this day.' See letter of Feb. 2, 1745, sect.1.15.

To draw toward a conclusion: whosoever they are that 'despise me, and make no account of my labors,' I know that they are 'not in vain in the Lord,' and that I have not 'fought as one that beateth the air.' I still see (and I praise 'the Father of Lights, from whom every good and perfect gift descendeth') a continual increase of pure religion and undefiled, of the love of God and man, of the 'wisdom' which is 'pure and peaceable, gentle, and easy to be entreated, full of mercy and of good fruits.' I see more and more of those 'who before lived in a thorough contempt of God's ordinances, and of all duties, now zealously discharging their duties to God and man, and walking in all His ordinances blameless.' A few, indeed, I have seen draw back to perdition, chiefly through a fear of being 'righteous overmuch.' And here and there one has fallen into Calvinism or turned aside to the Moravians. But I doubt not these 'are in a better state' than they were before they heard us. Admit they are in error, yea and die therein, yet who dares affirm they will perish everlastingly But, had they died in gross sin, we are sure they had fallen into 'the fire that never shall be quenched.' I have now considered, as far as my time would permit, not everything in your letter, whether of moment or no, but those points which I conceived to be of the greatest weight. That God may lead us both into all truth, and that we may not drop our love in the pursuit of it, is the continued prayer of, reverend sir, Your friend and servant for Christ's sake.

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.

To Mrs.Hutton Date: June 19, 1746. Jonathan Woodward, I believe, never belonged to the Moravians. I hope he is lunatic. I expect to see Mr. Piers every day. When I do, I will inquire farther concerning that note.See letter of Jan. 18. I am, with thankfulness for this and all your favours, dear madam, Your obliged servant. To 'John Smith' LONDON, June 25, 1746. SIR, At length I have the opportunity, which I have long desired, of answering the letter you favored me with some time since. Wesley had sent him A Farther Appeal with his previous letter, and this 'John Smith' acknowledges in his letter of Feb. 26. Oh that God may still give us to bear with each other and to speak what we believe is the truth in love! 1. I detest all zeal which is any other than the flame of love. Yet I find it is not easy to avoid it. It is not easy (at least to me) to be 'always zealously affected in a good thing' without being sometimes so affected in things of an indifferent nature. Nor do I find it always easy to proportion my zeal to the importance of the occasion, and to temper it duly with prudence according to the various and complicated circumstances that occur. I sincerely thank you for endeavoring to assist me herein, to guard me from running into excess. I am always in danger of this, and yet I daily experience a far greater danger of the other extreme. To this day I have abundantly more temptation to lukewarmness than to impetuosity; to be a saunterer inter sylvas Academicas, a philosophical sluggard, than an itinerant preacher. And, in fact, what I now do is so exceeding little, compared with what I am convinced I ought to do, that I am often ashamed before God, and know not how to lift up mine eyes to the height of heaven!

2. But may not love itself constrain us to lay before men 'the terrors of the Lord' And is it not better that sinners 'should be terrified now than that they should sleep on and awake in hell' I have known exceeding happy effects of this, even upon men of strong understanding; yet I agree with you that there is little good to be done by 'the profuse throwing about hell and damnation,' and the best way of deciding the points in question with us is cool and friendly argumentation. I agree, too, 'that scheme of religion bids fairest for the true which breathes the most extensive charity.' Touching the charity due to those who are in error, I suppose we both likewise agree that really invincible ignorance never did nor ever shall exclude any man from heaven; and hence I doubt not but God will receive thousands of those who differ from me, even where I hold the truth. But still, I cannot believe He will receive any man into glory (I speak of those under the Christian dispensation) 'without such an inspiration of the Holy Ghost as fills his heart with peace and joy and love.' 3. In this Mr. Whitefield and I agree; but in other points we widely differ. And therefore I still apprehend it is inexcusably unjust to link us together, whether we will or no. For by this means each is constrained to bear not only his own but another's burthen. Accordingly I have been accused an hundred times of holding unconditional predestination. And no wonder; for, wherever this charge is advanced, 'The Methodists preach sundry erroneous doctrines; in particular three, Unconditional Predestination, Perceptible Inspiration, and Sinless Perfection,' the bulk of mankind will naturally suppose that the Methodists in general hold these three doctrines. It will follow that, if any of these afterwards hears 'Mr. Wesley is a Methodist,' he will conclude, 'Then he preaches unconditional predestination, perceptible inspiration, and sinless perfection.' And thus one man is made accountable by others, if not by you, for all the errors and faults of another.

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

After a few impartial inquiries of this kind, I am persuaded you will not say, 'As a commutation, surely no Protestant ever did (receive the sacrament) but yourself.' Is there not something wrong in these words on another account, as well as in those, 'You should not treat others as the children of the devil, for taking the same liberty which you and Mr. Whitefield take, who continue, notwithstanding, to be the children of God' Is there not in both these expressions (and perhaps in some others which are scattered up and down in your letters) something too keen something that borders too much upon sarcasm upon tartness, if not bitterness Does not anything of this sort either make the mind sore or harden it against conviction Does it not make us less able to bear plainness of speech or at least less ready to improve by it Give me leave to add one word more before I proceed. I cannot but be jealous over you. I fear you do not know, near so well as you suppose, even what passes in your own mind. I question not but you believe that without inward holiness no man shall see the Lord; but are you sure you never once entertained a thought that something else might be put upon Him in the stead Perhaps not grossly, not if it appeared just in that shape: no, nor have I, for these twenty years. But I find the same thought to this day stealing in continually under a thousand different forms. I find a continual danger of stopping short of a full renewal in the image of God; a continual propensity to rest in whatever comes between to put some work or other that I do, even for God's sake, or some gift that I receive, in the stead of that great work of God, 'the renewal of my soul after His likeness in righteousness and true holiness.'

I have often replied: (1) It were better for me to die than not to preach the gospel of Christ; yea, and in the fields, either where I may not preach in the church or where the church will not contain the congregation. (2) That I use the Service of the Church every Lord's Day, and it has never yet appeared to me that any rule of the Church forbids my using extemporary prayer on other occasions. But methinks I would go deeper. I would inquire, What is the end of all ecclesiastical order Is it not to bring souls from the power of Satan to God, and to build them up in His fear and love Order, then, is so far valuable as it answers these ends; and if it answers them not, it is nothing worth. Now, I would fain know, where has order answered these ends Not in any place where I have been; not among the tinners in Cornwall, the keelmen at Newcastle, the colliers in Kingswood or Staffordshire; not among the drunkards, swearers, Sabbath-breakers of Moorfields, or the harlots of Drury Lane. They could not be built up in the fear and love of God while they were open, barefaced servants of the devil; and such they continued, notwithstanding the most orderly preaching both in St. Luke's and St. Giles's Church. See letter of March 25, 1747, sect. 12. One reason whereof was, they never came near the church, nor had any desire or design so to do, till, by what you term 'breach of order,' they were brought to fear God, to love Him, and keep His commandments. It was not, therefore, so much the want of order as of the knowledge and love of God which kept those poor souls for so many years in open bondage to an hard master. And, indeed, wherever the knowledge and love of God are, true order will not be wanting. But the most apostolical order, where these are not, is less than nothing and vanity.

But you say, 'Strict order once set aside, confusion rushes in like a torrent.' It has been so far from rushing in where we have preached most, that the very reverse is true. Surely never was 'confusion worse confounded' than it was a few years since in the forest of Kingswood. But how has it been since the word of God was preached there, even in this disorderly manner Confusion heard his voice, and wild uproar Stood ruled, ... and order from disorder sprung. Paradise Lost, iii. 710-14. O sir, be not carried away with the torrent, the clamour either of the great vulgar or the small! Re-examine your very first notions of these things; and then review that sentence, 'The devil makes use of your honest zeal to his dishonest and diabolical purposes. He well knows you do him more service by breach of order than disservice by all your laborious industry.' I hope not: (1) because I bring the very order you contend for into places where it never was before; and (2) because I bring yet not I, but the grace of God that knowledge and love of God also, in conjunction wherewith order is of great price, but without them a worthless shadow. I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among all them which are sanctified, by faith that is in Him.

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.

There cannot be under heaven a greater mistake than this, that I ever did stand out, and that I do so now. There has not been one day for these seven years last past wherein my soul has not longed for union. And they have grossly abused your honest credulity whoever have made you believe the contrary. 7. 'Since the Mr. Wesleys have published such stuff and inconsistencies, I cannot agree with them.' My brother, make some of those inconsistencies appear, and it will be an act of solid friendship. But 'time will manifest matters, and what is of God will stand, and what is of man will come to naught.' Most true; and according to this sure rule, it has already appeared whose work is of God, both at Bradford, at Horton, and in several towns not far from your own neighborhood. 8. The account you give of the Moravians in general is the very same I had given before viz. that next to those of our own Church, 'who 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, all of 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 was in Him. And I am in great earnest when I declare once more, that I have a deep, abiding conviction by how many degrees the good which is among them overbalances the evil,I speak of the simple and artless part of their congregations; as for the teachers in their Church, it is my solemn belief (I speak it with grief and reluctance) that they are no better than a kind of Protestant Jesuits (Wesley). See letter of Feb. 2, 1745, sect. I. 12. 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 which have hitherto made that desire ineffectual) above all things under heaven.'

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

4. When you warned me against 'excess of zeal,' I did not say this was not my weak side, that it was not one weakness to which I am exposed. My words were: 'I am always in danger of this; and yet I daily experience a far greater danger of the other extreme.' I do. I am to this day ashamed before God that I do so little to what I ought to do. But this you call 'over-done humility,' and suppose it to be inconsistent with what occurs in the ninety-third and ninety-fourth paragraphs of the Earnest Appeal. See Works, viii. 38-9. I believe it is not at all inconsistent therewith: only one expression there is too strong 'all his time and strength'; for this very cause 'I am ashamed before God.' I do not spend all my time so profitably as I might, nor all my strength; at least, not all I might have, if it were not for my own lukewarmness and remissness, if I wrestled with God in constant and fervent prayer.

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

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

You begin: 'Will you ask what I mean by "order" Was it not manifest I meant to speak against lay-preaching' It was; but not against that alone. Therefore, before I entered upon the question, I defined the term in a wider sense, so as to include both this and every irregularity you had objected. You go on: 'How could you give so strange an answer, "I bring this order you contend for into places where it never was before"' I reply: This is not my whole answer; it is but one, and that the most inconsiderable, part of it: but it is strictly true. 'Do you, then, bring in the ministry of regularly ordained ministers, where, before, people were used to the preaching of lay brethren' Yes; them who were before used to no preaching at all, or to that of those whom you would term lay brethren, I bring to attend on the ministry of those regular preachers who have the charge of their several parishes. But very 'ill consequences' of our irregular preaching, you say, have 'actually happened: a number of unsent persons going about the kingdom, and preaching the worst of heresies.' 'A number'! Where Within these nine years past, I have heard of two, and no more (besides that lunatic clergyman See letter of June 25, 1746, sect. 10.), who have gone about thus, though I doubt sent neither of God nor man. But I have heard of no heresy which they preached; only a little smooth, undigested nonsense. Nor can the ill done by these balance the thousandth part of the good already done by the preaching of other laymen namely, the turning so many bold, barefaced servants of the devil into humble, holy servants of God. However, evil 'will happen if any State faction shall join the irregulars.' If they shall! Yea, if they shall attempt it (which is far enough off), the irregulars will not join them. We bless God that the Government is at present very fully convinced of this. 'But if unsent well-meaning laymen may preach, unsent ill-meaning laymen will, upon the first opportunity, spread sedition like wild-fire.' Yea, and clergymen as well as laymen, sent as well as unsent. Thus it ever was, and I presume ever will be.

10. That 'the irregularities of Mr. Cartwright Thomas Cartwright was the Puritan Lady Margaret Professor of Divinity at Cambridge in 1569. He lectured and preached against the habits worn by the clergy; and criticized the Constitution of the Church of England, and argued for that of Geneva. He was removed from the professorship in 1570. See Walton's Hooker, p. 138. did more harm in the course of a century than all the labors of his life did good' is by no means plain to me; and the less so, because I cannot learn from Mr. Stripe John Strype (1643-1737) wrote a History of the Life and Actions of Edmund Grindal, who zealously opposed Cartwright. or any other impartial writer (whatever his mistakes in judgement were) that he fell into any irregularities at all. I look upon him and the body of Puritans in that age (to whom the German Anabaptists bore small resemblance) to have been both the most learned and most pious men that were then in the English nation. Nor did they separate from the Church, but were driven out, whether they would or no. The vengeance of God which fell on the posterity of their persecutors, I think, is no imputation on Mr. Cartwright or them; but a wonderful scene of divine Providence, visiting the sins of the fathers upon their children (when they also had filled up the measure of their iniquities) unto the third and fourth generation. I am not careful for what may be an hundred years hence. He who governed the world before I was born shall take care of it likewise when I am dead. My part is to improve the present moment. And whatever may be the fruits of laypreaching when you and I are gone to our long home, every serious man has cause to bless God for those he may now see with his eyes, for the saving so many souls from death and hiding a multitude of sins. The instances glare in the face of the sun. Many, indeed, God hath taken to Himself; but many more remain, both young and old, who now fear God and work righteousness.

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

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.'

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

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.'

20. I would fain set this point in a clearer light. Here are in and near Moorfields ten thousand poor souls, for whom Christ died, rushing headlong into hell. Is Dr. Bulkeley, the parochial minister, both willing and able to stop them See letter of June 17, 1746, sect. III. 5. If so, let it be done, and I have no place in these parts: I go and call other sinners to repentance. But if, after all he has done and all he can do, they are still in the broad way to destruction, let me see if God will put a word even in my mouth. True, I am a poor worm that of myself can do nothing. But if God sends by whomsoever He will send, His word shall not return empty. All the messenger of God asks is, p st (no help of man!) a s. Give me where to stand, and I will shake the earth' (Archimedes and his lever). See letter in Dec. 1751, sect. 3, to Bishop Lavington. The arm of the Lord is revealed. The lion roars, having the prey plucked out of his teeth. And 'there is joy in the presence of the angels of God over' more than 'one sinner that repenteth.'

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.

4. I would to God all the clergy throughout the land were 'zealous for inward, solid virtue.' But I dare not say one in ten of those I have known are so in any degree. The two clergymen of this place, on a late public occasion, were led home at one or two in the morning in such a condition as I care not to describe. One of them is rector of Lelant also (a parish east of St. Ives), of Twidnack, to the south, and Zennor, to the west. At Zennor he keeps another assistant, and one who is just as sober as himself, and near as zealous not, indeed, for inward or outward virtue, but against these 'scoundrels that pretend to preach in his parish.' 5. I never 'attempted to deny' that the novelty of our manner of preaching has induced thousands and ten thousands to hear us who would otherwise never have heard us at all, nor perhaps any other preacher. But I utterly deny that 'the effects wrought on many of them that heard were owing to novelty, and that only.' The particular effects wrought at Epworth Where he preached with extraordinary effect on his father's tombstone on June 6, 1742 (Journal, iii. 19). His defence of field-preaching is given in Parts I and III of A Farther Appeal. See Works, viii.113-119, 229-31. were these: many drunkards, many unjust and profane men, on whom both my father and I had for several years spent our strength in vain, from that time began to live, and continue so to do, a sober, righteous, and godly life. Now, I deny that this effect can be owing to novelty, or to any principle but the power of God. If it be asked, But were there not 'the same hearers, the same preachers, and the same God to influence in the church as on the tombstone' I answer: (1) There were not all the same hearers in the church not above one-third of them; (2) there was the same preacher in the church, but he did not then preach the same doctrine; and therefore, (3) though there was the same God, there was not the same influence or blessing from Him.

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

9. But you say, 'If variable facts be produced, to-day asserted, to-morrow denied.' Nay, the facts, whether asserted or denied, are still invariable. 'But if they be ever doubted or denied, they never were plainly perceptible.' I cannot discern any force in that consequence: however, if they are afterward 'denied, they are not from Him "in whom is no variableness, neither shadow of turning."' Neither is this consequence good. Though God is ever the same, man may either assert or deny His works. 'The spirit of man and his fancies or opinions may vary; but God and His facts cannot.' Thus far they can and do: God does not now bear witness as He did before. And this variation of the fact makes way for a variation in the judgment of him who had that witness, but now hath it not. 'You may be fully of opinion to-day that the Scriptures are of God, and doubt of this to-morrow. But what is this to the purpose' Very much. I am as fully convinced to-day that the Scriptures are of God as that the sun shines. And this conviction (as every good gift) cometh from the Father of lights. Yet I may doubt of it to-morrow. - I may throw away the good gift of God. 'But we were speaking not of man's opinions, but of God's facts.' We were speaking of both of man's opinions, or judgment, concerning God's facts. 'But could he to whom Christ said, "Thy sins are forgiven thee," ever doubt or deny that Christ said so' I question not but in process of time he might, particularly if he drew back unto perdition. But, however that be, it is no 'blasphemous supposition,' but a plain, undeniable truth, that the god of this world can obliterate what the God of heaven has strongly imprinted upon the soul yea, and that he surely will, unless we stir up the gift of God which is in us by earnestly and continually watching unto prayer.

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

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

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

Neither do I want miracles in order to determine my judgment with regard to scriptures variously interpreted. I would not say in this case, 'Show me a sign,' but 'Bring forth your strong reasons'; and according to these, weighed in an even, impartial scale, would I incline to one side or the other. 13. From the beginning of our correspondence I did not expect you to alter your judgment touching those points wherein we differed. But I was willing (and am so still) to hear and consider whatever you should advance concerning them: and so much the rather, because in the greatest points we do agree already; and in the smaller, we can bear with each other, and speak what we apprehend to be the truth in love. Let us bless God for this, and press on to the mark. It cannot be long before we shall be quite of one mind, before the veil of flesh shall drop off, and we shall both see pure light in the unclouded face of God.

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.

To Westley Hall Date: LONDON, December 22, 1747. 2. More than twelve years ago you told me God had revealed it to you that you should marry my youngest sister. I was much surprised, being well assured that you was able to receive our Lord's saying (so you had continually testified) and to be an 'eunuch for the kingdom of heaven's sake.' But you vehemently affirmed the thing was of God; you was certain it was His will. God had made it plain to you that you must marry, and that she was the very person. So you asked and gained her consent, and fixed the circumstances relating thereto. 3. Hence I date your fall. Here were several faults in one: (1) you cast away the precious gift of God; (2) you leaned altogether to your own understanding, not consulting either me, who was then the guide of your soul, or the parents of your intended wife, before you had settled the whole affair; and (3) while you followed the voice of nature, you said it was the voice of God.

4. In a few days you had a counter-revelation that you was not to marry her but her sister. This last error was far worse than the first. But you was now quite above conviction. So, in spite of her poor, astonished parent, of her brothers, of all your vows and promises, you shortly after jilted the younger and married the elder sister. The other, who had honored you as an angel from heaven, and still loved you much too well (for you had stole her heart from the God of her youth), refused to be comforted. From that time she fell into a lingering illness, which terminated in her death. And doth not her blood still cry unto God from the earth Surely it is upon your head. 5. Till this time you was a pattern of lowliness, meekness, seriousness, and continual advertence to the presence of God; and, above all, of self-denial in every kind, and of suffering all things with joyfulness. But there was now a worm at the root of the gourd. Yet it did not presently wither away, but for two years or more after your marriage you behaved nearly the same as before. Then anger and surliness began to appear, particularly towards your wife. But it was not long before you was sensible of this, and you seemed to have conquered it. 6. You went up to London ten years ago, and met Mr. Whitefield, come from Georgia. After this you began to speak on any head not with your usual diffidence and self-abasement, but with a kind of confidence in your own judgment and an air of self-sufficiency. A natural consequence was, the treating with more sharpness and contempt those who opposed either your judgment or practice. 7. You came to live at London. You then for a season appeared to gain ground again. You acted in concert with my brother and me; heard our advice, and sometimes followed it. But this continued only till you contracted a fresh acquaintance with some of the Brethren of Fetter Lane. Thenceforward you was quite shut up to us; we had no manner of influence over you; you was more and more prejudiced against us, and would receive nothing which we said.

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

And now you know not that you have done anything amiss! You can eat and drink and be merry. You are every day engaged with variety of company and frequent the coffeehouses! Alas, my brother, what is this How are you above measure hardened by the deceitfulness of sin! Do you remember the story of Santon Barsisa The history of Santon Barsisa, taken by Steele out of the Turkish Tales, forms No. 148 of the Guardian, Aug. 31, 1718. I pray God your last end may not be like his! Oh how have you grieved the Spirit of God! Return to Him with weeping, fasting, and mourning. You are in the very belly of hell; only the pit hath not yet shut its mouth upon you. Arise, thou sleeper, and call upon thy God! Perhaps He may yet be found. Because He still bears with me, I cannot despair for you. But you have not a moment to lose. May God this instant strike you to the heart, that you may feel His wrath abiding on you, and have no rest in your bones, by reason of your sin, till all your iniquities are done away!

To Ebenezer Blackwell Date: BRISTOL, February 2, 1748. I do not question but Mrs. Dewal and you will be serviceable to each other. God has given her an advisable spirit; and where that is, there will be every good and perfect gift. Poor Mr. Hall, when I was at Salisbury, furnished me with a sufficient answer to those who speak of the connexion between him and us. He could not have set the matter in a clearer light than by turning both me and my sister out of doors. See Journal, iii. 329-30; and previous letter. Both in Ireland and in many parts of England the work of our Lord increases daily. At Leeds only, the Society, from an hundred and fourscore, is increased to above five hundred persons. And shall you have no part in the general blessing I believe better things. You will fight and conquer; take up the cross till you receive the crown. You have both been enabled to set your faces heavenward; and you shall never look back. You are to strengthen each other's hands in God till you come to Mount Zion, and to the general Church of the first-born. I am, dear sir, Your most affectionate friend and servant.

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.

But there is great impropriety of expression. For though the Spirit is our principal leader, yet He is not our rule at all; the Scriptures are the rule whereby He leads us into all truth. Therefore, only talk good English; call the Spirit our 'guide,' which signifies an intelligent being, and the Scriptures our 'rule,' which signifies something used by an intelligent being, and all is plain and clear. 4. 'All mankind is fallen and dead, deprived of the sensation of this inward testimony of God, and subject to the power and nature of the devil, while they abide in their natural state. And hence not only their words and deeds, but all their imaginations, are evil perpetually in the sight of God.' 5. 'God out of His infinite love hath so loved the world that He gave His only Son, to the end that whosoever believeth on Him might have everlasting life. And He enlighteneth every man that cometh into the world, as He tasted death for every man.' 6. 'The benefit of the death of Christ is not only extended to such as have the distinct knowledge of His death and sufferings, but even unto those who are inevitably excluded from this knowledge. Even these may be partakers of the benefit of His death, though ignorant of the history, if they suffer His grace to take place in their hearts, so as of wicked men to become holy.' In these points there is no difference between Quakerism and Christianity. 7. 'As many as receive the light, in them is produced an holy and spiritual birth, bringing forth holiness, righteousness, purity, and all other blessed fruits. By which holy birth, as we are sanctified, so we are justified.' Here is a wide difference between Quakerism and Christianity. This is flat justification by works. Whereas the Christian doctrine is, that 'we are justified by faith'; that 'unto him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness.' The ground of this mistake is the not understanding the meaning of the word 'justification.' For Robert Barclay takes it in the same sense as the Papists do, confounding it with sanctification. So, in page 208 of his Apology, he says in express terms, 'Justification, taken in its proper signification, is making one just, and is all one with sanctification.'

8. 'In whom this holy birth is fully brought forth, the body of sin and death is crucified, and their hearts are subjected to the truth, so as not to obey any suggestion of the evil one; but to be free from actual sinning and transgressing of the law of God, and in that respect perfect.' 9. 'They in whom His grace hath wrought in part to purify and sanctify them may yet by disobedience fall from it and make shipwreck of the faith.' In these propositions there is no difference between Quakerism and Christianity. The uncommon expression 'This holy birth brought forth' is taken from Jacob Behmen. See Wesley's Thoughts upon Jacob Behmen (1575-1624) in Works, ix. 509-18. And, indeed, so are many other expressions used by the Quakers, as are also many of their sentiments. 10. 'By this light of God in the heart every true minister is ordained, prepared, and supplied in the work of the ministry.' As to part of this proposition, there is no difference between Quakerism and Christianity. Doubtless 'every true minister is by the light of God prepared and supplied in the work of the ministry.' But the Apostles themselves ordained them by 'laying on of hands.' So we read throughout the Acts of the Apostles. 'They who have received this gift ought not to use it as a trade, to get money thereby. Yet it may be lawful for such to receive what may be needful to them for food and clothing.' In this there is no difference between Quakerism and Christianity. 'We judge it noways unlawful for a woman to preach in the assemblies of God's people.' In this there is a manifest difference: for the Apostle Paul saith expressly, 'Let your women keep silence in the churches; for it is not permitted unto them to speak.... And if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church.' (I Cor. xiv.34-5.) Robert Barclay, indeed, says, 'Paul here only reproves the inconsiderate and talkative women.' But the text says no such thing. It evidently speaks of women in general.

How widely different, then, from true Christianity is that amazing sentence, 'All praises, prayers, and preachings which man can begin and end at his pleasure, do or leave undone, as himself sees meet, are superstitions, will-worship, and abominable idolatry in the sight of God '! There is not one tittle of Scripture for this; nor yet is there any sound reason. When you take it for granted, 'In all preachings which a man begins or ends at his pleasure, does or leaves undone as he sees meet, he is not moved by the Spirit of God,' you are too hasty a great deal. It may be by the Spirit that he sees meet to do or leave it undone. How will you prove that it is not His pleasure may depend on the pleasure of God, signified to him by His Spirit. His appointing this or that time or place does in no wise prove the contrary. Prove me that proposition, if you can: 'Every man who preaches or prays at an appointed time, preaches or prays in his own will, and not by the Spirit.' That 'all such preaching is will-worship, in the sense St. Paul uses the word,' is no more true than that it is murder. That it is superstition remains also to be proved. That it is abominable idolatry, how will you reconcile with what follows but a few lines after 'However it might please God, who winked at the times of ignorance, to raise some breathings and answer them.' What! answer the breathings of abominable idolatry! I observe how warily this is worded; but it allows enough. If God ever raised and answered those prayers which were made at set times, then those prayers could not be abominable idolatry. Again: that prayers and preachings, though made at appointed times, may yet proceed from the Spirit of God, may be clearly proved from those other words of Robert Barclay himself, page 389: 'That preaching or prayer which is not done by the actings and movings of God's Spirit cannot beget faith.' Most true. But preaching and prayer at appointed times have begotten faith both at Bristol and Paulton. You know it well. Therefore that preaching and prayer, though at appointed times, was 'done by the actings and movings of God's Spirit.'

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

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.'

The Scripture says quite otherwise that he did give way to the fury of the Jews against him. I read: 'Festus, willing to do the Jews a pleasure (who had desired a favour against him, that he would send for him to Jerusalem, lying in wait in the way to kill him), said to Paul, Wilt thou go up to Jerusalem, and there be judged of these things before me Then said Paul, I stand at Caesar's judgement-seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. If I have done anything worthy of death, I refuse not to die; but if there be none of these things whereof these accuse me, no man may deliver me unto them.' Hence it plainly appears that Festus was a very wicked person-one who, 'to do the Jews a pleasure,' would have betrayed the innocent blood. But although St. Paul was not ignorant of his character, still he called him 'Most Noble Festus,' giving him the title of his office; which, indeed, was neither more nor less than saying, 'Governor Festus' or 'King Agrippa..' It is therefore mere superstition to scruple this. And it is, if possible, greater superstition still to scruple saying you, vous, or ihr, whether to one or more persons, as is the common way of speaking in any country. It is this which fixes the language of every nation. It is this which makes me say you in England, vous in France, and ihr in Germany, rather than thou, tu, or du, rather than su, se, or +HEB+; which, if we speak strictly, is the only scriptural language; not thou or thee any more than you. But the placing religion in such things as these is such egregious trifling, as naturally tends to make all religion stink in the nostrils of infidels and heathens. And yet this, by a far greater abuse of words than that you would reform, you call the plain language. O my friend! he uses the plain language who speaks the truth from his heart; not he who says thee or thou, and in the meantime will dissemble or flatter, like the rest of the world. 'It is not lawful for Christians to kneel, or bow the body, or uncover the head to any man.'

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 John Cennick Date: March 14, 1748. MY DEAR BROTHER, I have heard much since I came to Dublin of the affair of Skinner's Alley. I am unwilling to do anything which may appear contrary to brotherly love, and therefore, if you desire it and can procure Mr. Edwards' consent, I am willing to give up the house into your hands this day. I wish you much light and love of God; and am Your affectionate 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.

6. My father did not die unacquainted with the faith of the gospel, of the primitive Christians, or of our first Reformers; the same which, by the grace of God, I preach, and which is just as new as Christianity. What he experienced before, I know not; but I know that during his last illness, which continued eight months, he enjoyed a clear sense of his acceptance with God. I heard him express it more than once, although at that time I understood him not. 'The inward witness, son, the inward witness,' said he to me, 'that is the proof, the strongest proof, of Christianity.' And when I asked him (the time of his change drawing nigh), 'Sir, are you in much pain' he answered aloud, with a smile, 'God does chasten me with pain yea, all my bones with strong pain; but I thank Him for all, I bless Him for all, I love Him for all!' I think the last words he spoke, when I had just commended his soul to God, were, 'Now you have done all.' And, with the same serene, cheerful countenance, he fell asleep, without one struggle or sigh or groan. I cannot therefore doubt but the Spirit of God bore an inward witness with his spirit that he was a child of God.See Charles Wesley's letter to Samuel, April 30, 1735, in Priestley's Letters, pp. 51-3. 7. That 'God blesses a doctrine preached (new or old) to the saving of souls from death does not prove that every circumstance of it is true; for a Predestinarian preacher may save souls.' But it undoubtedly proves that the main of what is preached is the truth as it is in Jesus; for it is only the gospel of Jesus Christ which is the power of God unto salvation. Human wisdom, as human laws, may restrain from outward sin; but they cannot avail to the saving of the soul. If God gives this blessing to what is preached, it is a sufficient 'proof of His approbation.' But I will not contend about words, or, when His blessing is allowed, dispute whether it has His approbation or not.

8. But to argue on your own supposition: you say, 'It only shows that novelty, which has a natural tendency to awakening, may, when God pleases, have an efficacious tendency to amending.' Well, then, if the novelty of an indifferent circumstance, such as place, has a natural tendency to awakening, surely we may use it according to its natural tendency, in order to awaken those that sleep in sin I And if God has, in fact, been pleased to use it beyond its natural tendency, to make it efficacious for amending as well as awakening, ought we not to acquiesce, yea, and rejoice therein 9. But are sinners amended Are they saved from their sins Are they truly converted to God Here is, what always must be, the main question. That many are in some sort converted is owned. But to what are they converted 'to the belief of such proofless, incredible stuff as transubstantiation or to the Popish severities of flesh-fasting, celibacies, and other monkeries' Not so. If they are converted at all, they are converted from all manner of wickedness 'to a sober, righteous, and godly life.' Such an uniform practice is true outward holiness. And, wherever this is undeniably found, we ought to believe there is holiness of heart, seeing the tree is known by its fruits. 10. That 'the conversion of sinners to this holiness is no miracle at all' is new doctrine indeed! So new to me that I never heard it before, either among Protestants or Papists. I think a miracle is a work of omnipotence wrought by the supernatural power of God. Now, if the conversion of sinners to holiness is not such a work, I cannot tell what is. I apprehend our Lord accounts it a greater work than giving sight to the blind, yea, or raising the dead; for it was after He had raised Lazarus from the dead that He told His Apostles, 'Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also. And greater works than these shall he do, because I go unto My Father.' Greater outward works they could not do. It remains, therefore, that we understand those solemn words of converting souls to God; which is, indeed, a greater work than any that can be wrought on the body.

11. I am glad you do 'not demand miracles in proof of doctrines.' Thus far, then, we are agreed. But you demand them (1) 'as things to which I lay claim,' and in order to show that claim cannot be supported; (2) as necessary to give me 'a right to be implicitly believed '; and (3) to justify my 'assuming the Apostolate of England.' If this be all, your demand must soon fall to the ground, since the whole foundation sinks beneath it. For: (1) I lay no claim (in your sense) to miracles; for the clearing of which suffer me to refer you once more (that I may not be surfeited with crambe decies repetita Juvenal's Satires, vii. 154: 'Saying the same things ten times over.' Wesley adds decies.) to the second letter to Mr. Church.See letter of June 17, 1746, sect. 5. (2) I claim no implicit faith: I neither pay it to, nor expect it from, any man living. (3) I no otherwise assume the Apostolate of England (if you choose to use the phrase) than I assume the Apostolate of all Europe, or, rather, of all the world; that is, in plain terms, wherever I see one or a thousand men running into hell, be it in England, Ireland, or France, yea, in Europe, Asia, Africa, or America, I will stop them if I can: as a minister of Christ, I will beseech them in His name to turn back and be reconciled to God.See letter of March 20, 1739. Were I to do otherwise, were I to let any soul drop into the pit whom I might have saved from everlasting burnings, I am not satisfied God would accept my plea, 'Lord, he was not of my parish.'

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

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

To William Mondet Date: CORK STREET, April 16, 1748. SIR, A warm letter, subscribed by Mr. Binns and you, was given me the evening before I left Dublin. The most material part of it ran thus: 'Why did you not settle that affair with Mr. Cennick before you preached in the house, which you could not preach in a fortnight ago for conscience' sake' Have patience: I will tell you why. I did not settle that affair with Mr. Cennick before he went away because I heard not one word of his going till he was agone. Otherwise it was my full design to have settled it then, which might have been done in a few hours' time. I did not preach in the house a fortnight before because I was determined not to preach there till I should have made Mr. Cennick one more offer, as I thought brotherly love required; but after I had done this and he appeared to me (comparing his behaviour to me with his words to others) to trifle and put me off, I could not in conscience delay preaching there any longer. The fault lay at his door, and I now conceived myself to be clear in the sight of God and man, even though I should never have made him another offer of the place at all. You go on: 'How can you venture to take God's name in your mouth, and to call upon God in an house, at which time your own conscience must tell you that you have taken the house over people's heads It is our opinion, if you had the least feeling of God's love in your heart, you could not do it.' I suppose it is your opinion. But I stand before an higher Judge. You entirely mistake my motive of acting. I never looked upon the taking this house as 'the taking it over people's heads.' For it was advertised; and you positively refused to take it. This was not the ground of my scruple. But I desired to do as I would be done to. And I have done so to the best of my knowledge. Lord, what I know not teach Thou me!

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,

II. Now to apply. 1. Seeing life everlasting and holiness, or health of soul, are things of so great importance, it was highly expedient that ministers, being physicians of the soul, should have all advantages of education and learning. 2. That full trial should be made of them in all respects, and that by the most competent judges, before they enter on the public exercise of their office, the saving souls from death. 3. That after such trial they be authorized to exercise that office by those who are empowered to convey that authority. (I believe bishops are empowered to do this, and have been so from the apostolic age.) 4. And that those whose souls they save ought in the meantime to provide them what is needful for the body. 5. But, suppose a gentleman bred at the University of Dublin, with all the advantages of education, after he has undergone the usual trials, and been regularly authorized to save souls from death, 6. Suppose, I say, this minister settles at for some years, and yet saves no soul at all, saves no sinners from their sins; but, after he has preached all this time to five or six hundred persons, cannot show that he has converted one from the error of his ways, many of his parishioners dying as they lived, and the rest remaining just as they were before he came, 7. Will you condemn a man who, having compassion on dying souls and some knowledge of the gospel of Christ, without any temporal reward, saves many from their sins whom the minister could not save 8. At least, did not: nor ever was likely to do it; for he did not go to them, and they would not come to him. 9. Will you condemn such a preacher, because he has not learning or has not had an university education What then He saves those sinners from their sins whom the man of learning and education cannot save. A peasant being brought before the College of Physicians in Paris, a learned doctor accosted him, 'What, friend, do you pretend to prescribe to people that have agues Dost thou know what an ague is' He replied, 'Yes, sir. An ague is what I can cure and you cannot.'

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.

To Ebenezer Blackwell NEWCASTLE-UPON-TYNE, August 14, 1748. I have had some thoughts of printing, on a finer paper and with a larger letter, not only all that we have published already, but, it may be, all that is most valuable in the English tongue, in threescore or fourscore volumes, in order to provide a complete library for those that fear God. I should print only an hundred copies of each. Brother Downes See letter of Nov. 7, 1751. would give himself up to the work; so that, whenever I can procure a printing-press, types, and some quantity of paper, I can begin immediately. I am inclined to think several would be glad to forward such a design; and if so, the sooner the better, because my life is far spent, and I know not how soon the night cometh wherein no man can work. I commend you, and dear Mrs. Blackwell, and Mrs. Dewal to the grace of God; and am, dear sir, Your affectionate brother and servant. I leave this place on Tuesday, and propose to spend ten or twelve days about Leeds. To a Friend NEWCASTLE-UPON-TYNE, August 14, 1748.

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.

To William Grimshaw Date: LONDON, November 2, 1748. So far as I can judge, the whole costs of information in the King's Bench will be between thirty and forty pounds: part of which should be speedily advanced; because, from the time the cause is first moved here, the counsellors should have their fees paid regularly. 'Tis miserable bad husbandry to starve a cause. Indeed, Mr. Glanville (I apprehend) will return his fees. However, they must be paid (for the present) as duly as those of Sir John Strange. In the end 'tis probable all the costs of suit will fall upon the rioters. The affidavits should be taken and sent without losing one day. The Judges often put off a cause which comes before them at the latter end of a term. Therefore you should not delay; near a fortnight of the term is gone already.

12. In a short time I proposed it, but with all the tenderness I could, first to the body of those who are supposed to have living faith, and, after staying a few days (that I might judge the better how to speak), to the whole Society. It soon appeared (as I doubted not but it would) how far these were from calling me Rabbi, from implicitly submitting to my judgement, or implicitly following my example. Objections rose in abundance from all sides. These I now proceed to consider; whether they are advanced by you or by others, and whether pointed at the premises or directly at the conclusion. 13. 1. Some objected: 'Tea is not unwholesome at all; not in any kind prejudicial to health.' To these I reply: (1) You should not be so sure of this. Even that casual circumstance, related in Dr. Short's history Discourses on Tea, c. (1750, pp. 4, 17), by Thomas Short, M.D. (1690 -1772), a medical writer, who practiced at Sheffield. of it, might incline you to doubt namely, that 'while the Chinese dry the leaves, and turn it with their hands upon the tin plates, the moisture of them is so extremely corrosive, that it eats into the flesh, if not wiped off immediately.' It is not probable, then, that what remains in the leaves is quite friendly to the human body. (2) Many eminent physicians have declared their judgement that it is prejudicial in several respects; that it gives rise to numberless disorders, particularly those of the nervous kind; and that, if frequently used by those of weak nerves, it is no other than a slow poison (3) If all physicians were silent in the case, yet plain fact is against you. And this speaks loud enough. It was prejudicial to my health; it is so to many at this day. 14. 'But it is not so to me,' says the objector. 'Why, then should I leave it off' I answer: (1) To give an example to those to whom it is undeniably prejudicial. (2) That you may have the more wherewith to give bread to the hungry end raiment to the naked. 15. 'But I cannot leave it off; for it helps my health. Nothing else will agree with me.'

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

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.'

9. It quickly appeared that their thus uniting together answered the end proposed therein. In a few months the far greater part of those who had begun to 'fear God and work righteousness,' but were not united together, grew faint in their minds, and fell back into what they were before. Meanwhile the far greater part of those who were thus united together continued 'striving to enter in at the strait gate' and to 'lay hold on eternal life.' 10. Upon reflection, I could not but observe, This is the very thing which was from the beginning of Christianity. In the earliest times those whom God had sent forth 'preached the gospel to every creature.' And the oiJ ajkroataiv 'the body of hearers,' were mostly either Jews or heathens. But as soon as any of these were so convinced of the truth as to forsake sin and seek the gospel salvation, they immediately joined them together, took an account of their names, advised them to watch over each other, and met these kathcouvmenoi, 'catechumens' (as they were then called), apart from the great congregation, that they might instruct, rebuke, exhort, and pray with them and for them according to their several necessities. 11. But it was not long before an objection was made to this, which had not once entered into my thought: 'Is not this making a schism Is not the joining these people together gathering Churches out of Churches'

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

V. The thing which I was greatly afraid of all this time, and which I resolved to use every possible method of preventing, was a narrowness of spirit, a party zeal, a being straitened in our own bowels; that miserable bigotry which makes many so unready to believe that there is any work of God but among themselves. I thought it might be an help against this, frequently to read, to all who were willing to hear, the accounts I received from time to time of the work which God is carrying on in the earth, both in our own and other countries, not among us alone, but among those of various opinions and denominations. For this I allotted one evening in every month; and I find no cause to repent my labour. It is generally a time of strong consolation to those who love God, and all mankind for His sake; as well as of breaking down the partition-walls which either the craft of the devil or the folly of men has built up; and of encouraging every child of God to say (oh when shall it once be!), 'Whosoever doeth the will of my Father which is in heaven, the same is my brother and sister and mother.' VI. 1. By the blessing of God upon their endeavours to help one another, many found the pearl of great price. Being justified by faith, they had 'peace with God through our Lord Jesus Christ.' These felt a more tender affection than before to those who were partakers of like precious faith; and hence arose such a confidence in each other, that they poured out their souls into each other's bosom. Indeed, they had great need so to do; for the war was not over, as they had supposed; but they had still to wrestle both with flesh and blood and with principalities and powers: so that temptations were on every side; and often temptations of such a kind as they knew not how to speak in a class, in which persons of every sort, young and old, men and women, met together.

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.'

3. They have now under their care near sixty children: the parents of some pay for their schooling; but the greater part, being very poor, do not; so that the expense is chiefly defrayed by voluntary contributions. We have of late clothed them too, as many as wanted. The rules of the school are these that follow This also has been dropped for some time. 1772.: (1) No child is admitted under six years of age. (2) All the children are to be present at the morning sermon. (3) They are at school from six to twelve, and from one to five. (4) They have no playdays. (5) No child is to speak in school but to the masters. (6) The child who misses two days in one week without leave is excluded the school. 4. We appointed two Stewards for the school also. The business of these is, To receive the school subscriptions, and expend what is needful; to talk with each of the masters weekly; to pray with and exhort the children twice a week; to inquire diligently whether they grow in grace and in learning, and whether the rules are punctually observed; every Tuesday morning, in conjunction with the masters, to exclude those children that do not observe the rules; every Wednesday morning to meet with and exhort their parents to train them up at home in the ways of God. 5. A happy change was soon observed in the children, both with regard to their tempers and behaviour. They learned reading, writing, and arithmetic swiftly; and at the same time they were diligently instructed in the sound principles of religion, and earnestly exhorted to fear God and work out their own salvation.

6. A tolerable competence! But be it more or less, it is nothing at all to me. All that is contributed or collected in every place is both received and expended by others; nor have I so much as the 'beholding thereof with my eyes.' And so it will be till I turn Turk or Pagan. For I look upon all this revenue, be it what it may, as sacred to God and the poor; out of which, if I want anything, I am relieved, even as another poor man. So were originally all ecclesiastical revenues, as every man of learning knows; and the bishops and priests used them only as such. If any use them otherwise now, God help them! 7. I doubt not but, if I err in this or any other point, you will pray God to show me His truth. To have a 'conscience void of offence toward God and toward man' is the desire of, reverend and dear sir, Your affectionate brother and servant.

8. But you endeavour to show it is, 'For that surprising confidence,' you say, 'with which the Fathers of the fourth age have affirmed as true what they themselves had forged, or at least knew to be forged' (a little more proof of that), 'makes us suspect that so bold a defiance of truth could not become general at once, but must have been carried gradually to that height by custom and the example of former times' . It does not appear that it did become general till long after the fourth century. And as this supposition is not sufficiently proved, the inference from it is nothing worth. 9. You say, secondly: 'This age, in which Christianity was established, had no occasion for any miracles. They would not therefore begin to forge miracles at a time when there was no particular temptation to it.' (Ibid.) Yes, the greatest temptation in the world, if they were such men as you suppose. If they were men that would scruple no art or means to enlarge their own credit and authority, they would naturally 'begin to forge miracles' at that time when real miracles were no more. 10. You say, thirdly: 'The later Fathers had equal piety with the earlier, but more learning and less credulity. If these, then, be found either to have forged miracles themselves, or propagated what they knew to be forged, or to have been deluded by the forgeries of others, it must excite the same suspicion of their predecessors.' I answer: (1) It is not plain that the later Fathers had equal piety with the earlier. Nor (2) That they had less credulity. It seems some of them had much more: witness Hilarion's camel, and smelling a devil or a sinner; though even he was not so quick-scented as St. Pachomius, who (as many believe to this day) could 'smell an heretic at a mile's distance.' (Free Inquiry, pp. 89-90.) But if (3) The earlier Fathers were holier than the later, they were not only less likely to delude others, but (even on Plato's supposition) to be deluded themselves; for they would have more assistance from God.

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

But I can the more easily excuse you, because he is a person whom you are wholly unacquainted with. Though it is much, curiosity did not lead you, when you had Archbishop Wake's translation in your hand, to read over if it were but half a dozen pages of his famous Shepherd. But charity obliges me to believe you never did. Otherwise I cannot conceive you would so peremptorily affirm of him and the rest together, 'There is not the least claim or pretension in all their several pieces to any of these extraordinary gifts which are the subject of this inquiry' . I am amazed I Sir, have you never a friend in the world If you was yourself ignorant of the whole affair, would no one inform you that all the three books of Hermas from the first page to the last are nothing else than a recital of his extraordinary gifts, his visions, prophecies, and revelations Can you expect after this that any man in his senses should take your word for anything under heaven that any one should credit anything which you affirm or believe you any farther than he can see you Jesus, whom you persecute, can forgive you this; but how can you forgive yourself One would think you should be crying out day and night, 'The Shepherd of Hermas will not let me sleep!' 11. You proceed to the testimony of Justin Martyr, who wrote about fifty years after the Apostles: 'He says (I translate his words literally), " There are prophetic gifts among us even until now. You may see with us both women and men having gifts from the Spirit of God." He particularly insists on that of " casting out devils, as what every one might see with his own eyes."' 'Irenaeus, who wrote somewhat later, affirms " that all who were truly disciples of Jesus wrought miracles in His name: some cast out devils; others had visions, or the knowledge of future events; others healed the sick." And as to raising the dead, he declares it to have been frequently performed on necessary occasions by great fasting and the joint supplication of the Church. " And we hear many," says he, " speaking with all kinds of tongues, and expounding the mysteries of God."' (Pages 11-12.)

'Theophilus, Bishop of Antioch, who lived in the same age, speaks of casting out devils as then common in the Church' (ibid.). 12. 'Tertullian, who flourished toward the end of the second century, challenges the heathen magistrates to 'call before their tribunals any person possessed with a devil. And if the evil spirit, when commanded by any Christian, did not confess himself to be a devil, who elsewhere called himself a god, they should take the life of that Christian."' (Ibid.) 'Minutius Felix, supposed to have wrote in the beginning of the third century, addressing himself to his heathen friend, says, " The greatest part of you know what confessions the demons make concerning themselves, when we expel them out of the bodies of men"' . 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' .

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

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

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

But you say, secondly: 'He was a zealous asserter of tradition' . He might be so, and yet be an honest man, and that whether he was mistaken or no in supposing Papias to have been a disciple of John the Apostle . You say, thirdly: He supposed 'that the disciples of Simon Magus as well as Carpocrates used magical arts' ; that 'the dead were frequently raised in his time' ; that 'the Jews by the name of God cast out devils' ; and that 'many had even then the gift of tongues, although he had it not himself.' 17. This is the whole of your charge against St. Irenaeus, when summed up and laid together. And now let any reasonable person judge whether all this gives us the least cause to question either his having sense enough to discern a plain matter of fact or honesty enough to relate it. Here, then, is one more credible witness of miraculous gifts after the days of the Apostles. 18. What you advance concerning the history of tradition, I am neither concerned to defend nor to confute. Only I must observe you forget yourself again where you say, 'The fable of the millennium, of the old age of Christ, with many more, were all embraced by the earliest Fathers' . For modesty's sake, sir, think a little before you speak; and remember you yourself informed us that one of these was never embraced at all but by one single Father only. 19. 'I cannot,' you say, 'dismiss this article without taking notice that witchcraft was universally believed through all ages of the primitive Church' . This you show by citations from several of the Fathers; who likewise believed, as you inform us, that 'evil spirits had power frequently to afflict either the bodies or minds of men'; that they 'acted the parts of the heathen gods, and assumed the forms of those who were called from the dead. Now, this opinion,' say you, 'is not only a proof of the grossest credulity, but of that species of it which, of all others, lays a man most open to imposture' .

2. Of this you seem not insensible already, and therefore fly away to your favourite supposition that 'they were not cured at all, that the whole matter was a cheat from the beginning to the end.' But by what arguments do you evince this The first is, 'The heathens pretended to do the same'; nay, and 'managed the imposture with so much art, that the Christians could neither deny nor detect it, but insisted always that it was performed by demons or evil spirits' (ibid.). But still the heathens maintained, 'the cures were wrought by their gods by Aesculapius in particular.' And where is the difference seeing, as was observed before, 'the gods of the heathens were but devils.' 3. But you say, 'Although public monuments were erected in proof and memory of these cures at the time when they were performed, yet it is certain all those heathen miracles were pure forgeries' . How is it certain If you can swallow this without good proof, you are far more credulous than I. I cannot believe that the whole body of the heathens for so many generations were utterly destitute of common sense any more than of common honesty. Why should you fix such a charge on whole cities and countries You could have done no more, if they had been Christians!

2. And yet I cannot but apprehend there was a much shorter way. Would it not have been readier to overthrow all those testimonies at a stroke by proving there never was any devil in the world Then the whole affair of casting him out had been at an end. But it is in condescension to the weakness and prejudices of mankind that you go less out of the common road, and only observe 'that those who were said to be possessed of the devil may have been ill of the falling sickness.' And their symptoms, you say, 'seem to be nothing else but the ordinary symptoms of an epilepsy' . If it be asked, But were 'the speeches and confessions of the devils and their answering to all questions nothing but the ordinary symptoms of an epilepsy' you take in a second hypothesis, and account for these 'by the arts of imposture and contrivance between the persons concerned in the act' . But is not this something extraordinary, that men in epileptic fits should be capable of so much art and contrivance To get over this difficulty, we are apt to suppose that art and contrivance were the main ingredients; so that we are to add only quantum sufficit of the epilepsy, and sometimes to leave it out of the composition. But the proof, sir where is the proof I want a little of that too. Instead of this we have only another supposition 'that all the Fathers were either induced by their prejudices to give too hasty credit to these pretended possessions or carried away by their zeal to support a delusion which was useful to the Christian cause' (ibid.). I grant they were prejudiced in favour of the Bible; but yet we cannot fairly conclude from hence, either that they were one and all continually deceived by merely pretended possessions, or that they would all lie for God a thing absolutely forbidden in that book.

'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.

Sir, you are the most obliging disputant in the world; for you continually answer your own arguments. Your last observation confuted all that you had advanced before. And now you are so kind as to confute that. For if, after all, these demoniacs were real epileptics, and that in so high a degree as to be wholly incurable, what becomes of their art and practice and of the very good correspondence between the ventriloquist and the exorcist Having allowed you your supposition just so long as may suffice to confute yourself, I must now observe it is not true. For all that is evident from the testimony of antiquity is this: that although many demoniacs were wholly delivered, yet some were not even in the third century, but continued months or years with only intervals of ease before they were entirely set at liberty. 11. You observe, fourthly, 'that great numbers of demoniacs subsisted in those early ages whose chief habitation was in a part of the church where, as in a kind of hospital, they were under the care of the exorcists; which will account for the confidence of those challenges made to the heathens by the Christians to come and see how they could drive the devils out of them, while they kept such numbers of them in constant pay, always ready for the show, tried and disciplined by your exorcists to groan and howl, and give proper answers to all questions.' (Pages 94-5.) So now the correspondence between the ventriloquist and the exorcist is grown more close than ever! But the misfortune is, this observation likewise wholly overthrows that which went before it. For if all the groaning and howling and other symptoms were no more than what they'were disciplined to by their exorcists' , then it cannot be that 'many of them could not possibly be cured by all the power of those exorcists' . What! could they not possibly be taught to know their masters, and when to end as well as to begin the show One would think that the cures wrought upon these might have been more than temporary. Nay, it is surprising that, while they had such numbers of them, they should ever suffer the same person to show twice.

5. I observe you take much the same liberty in your next quotation from Cyprian. 'He threatens,' you say, 'to execute what he was ordered to do " against them in a vision "' . Here also the last words, 'in a vision,' are an improvement upon the text. Cyprian's words are, 'I will use that admonition which the Lord commands me to use.' 'Utar ea admonitione, qua me Dominus uti jubet' (Epis. ix.). But neither was this in order to introduce any questionable point either of doctrine or discipline, no more than his using the same threat to Pupianus, who had spoken ill of him and left his communion. 6. You go on: 'He says likewise he was admonished of God to ordain one Numidicus, a confessor, who had been left for dead, half burnt and buried in stones' (pages 103-4). True; but what 'questionable point of doctrine or discipline' did he introduce hereby or by ordaining Celerinus, 'who was overruled and compelled by a divine vision to accept that office' So you affirm Cyprian says. But Cyprian says it not at least, not in those words which you cite in the margin, which, literally translated, run thus: 'I recommend to you Celerinus, joined to our clergy, not by human suffrage, but by the divine favour.' 'Non humane suffragatione, sed divina dignatione,conjunctum' (Epis xxxiv.). 'In another letter, speaking of Aurelius, whom he had ordained a reader, he says to his clergy and people, " In ordaining clergy, my dearest brethren, I use to consult you first; but there is no need to wait for human testimonies when the divine suffrage has been already signified."' An impartial man would wonder what you could infer from these five passages put together. Why, by the help of a short postulatum, 'He was fond of power' (you have as much ground to say, 'He was fond of bloodshed'), you will make it plain, 'this was all a trick to enlarge his episcopal authority.' But as that postulatum is not allowed, you have all your work to begin again.

7. Hitherto, then, the character of Cyprian is unhurt; but now you are resolved to blow it up at once. So you proceed: 'The most memorable effect of any of his visions was his flight from his Church in the time of persecution. He affirms that he was commanded to retire by a special revelation from heaven. Yet this plea was a mere fiction, contrived to quiet the scandal which was raised by his flight; and is confuted by himself, where he declares it was the advice of Tertullus which prevailed with him to withdraw.' (Pages 104-5.) You here charge Cyprian with confuting himself, in saying he 'withdrew by the advice of Tertullus'; whereas he had 'before affirmed that he was commanded to retire by a special revelation from heaven.' Indeed he had not: there is no necessity at all for putting this construction upon those words, 'The Lord who commanded me to retire'; which may without any force be understood of the written command, 'When they persecute you in this city, flee ye into another' (Matt. x. 23). It is not therefore clear that this plea of a special revelation was ever advanced. And if it was advanced, it still remains to be proved that 'it was nothing else but a mere fiction.' 8. Your citing his editor here obliges me to add a remark, for which you give continual occasion: If either Rigalt, Mr. Dodwell, Dr. Grabe, Mr. Thirlby, or any editor of the Fathers ever drops an expression to the disadvantage of the author whom he publishes or illustrates, this you account so much treasure, and will surely find a time to expose it to public view. And all these passages you recite as demonstration. These are doubtless mere oracles; although, when the same person speaks in favour of the Father, his authority is not worth a straw. But you have 'none of those arts which are commonly employed by disputants to palliate a bad cause'! (Preface, p. 31.)

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

There can, therefore, no shadow of doubt remain with any cool and impartial man but that these apologies were presented to the most eminent heathens, to the Magistrates, the Senate, the Emperors. Nor, consequently, is there the least room to doubt of the truth of the facts therein asserted, seeing the apologists constantly desired their enemies 'to come and see them with their own eyes' an hazard which those 'crafty men' would never have run had not the facts themselves been infallibly certain. This objection, then, stands against you in full force; for such a public appeal to their bitterest enemies must exclude all reasonable suspicion of fraud in the case of the primitive miracles. 6. You tell us it is objected, thirdly, 'that no suspicion of fraud can reasonably be entertained against those who exposed themselves even to martyrdom in confirmation of the truth of what they taught' (ibid.). In order to invalidate this objection, you assert that some of the primitive Christians might expose themselves to martyrdom out of mere obstinacy, others from a desire of glory, others from a fear of reproach, but the most of all from the hope of an higher reward in heaven, especially as they believed the end of the world was near and that the martyrs felt no pain in death. 'All which topics,' you say, 'when displayed with art, were sufficient to inflame the multitude to embrace any martyrdom.' (Pages 200-4, 208.) This appears very plausible in speculation. But fact and experience will not answer. You are an eloquent man, and are able to display any topic you please with art enough. Yet, if you was to try with all that art and eloquence to persuade by all these topics, not an whole multitude, but one simple, credulous ploughman, to go and be shot through the head, I am afraid you would scarce prevail with him, after all, to embrace even that easy martyrdom. And it might be more difficult still to find a man who, either out of obstinacy, fear of shame, or desire of glory, would calmly and deliberately offer himself to be roasted alive in Smithfield.

7. Have you considered, sir, how the case stood in our own country scarce two hundred years ago Not a multitude indeed, and yet not a few, of our own countrymen then expired in the flames. And it was not a general persuasion among them that martyrs feel no pain in death. That these have feeling as well as other men plainly appeared in the case of Bishop Ridley crying out, 'I cannot burn! I cannot burn!' when his lower parts were consumed. Do you think the fear of shame or the desire of praise was the motive on which these acted Or have you reason to believe it was mere obstinacy that hindered them from accepting deliverance Sir, since 'human nature has always been the same, so that our experience of what now passes in our own soul will be the best comment on what is delivered to us concerning others,' let me entreat you to make the case your own. You must not say, 'I am not one of the ignorant vulgar; I am a man of sense and learning.' So were many of them not inferior even to you, either in natural or acquired endowments. I ask, then, Would any of these motives suffice to induce you to burn at a stake I beseech you, lay your hand on your heart, and answer between God and your own soul what motive could incite you to walk into a fire but an hope full of immortality. When you mention this motive, you speak to the point. And yet even with regard to this both you and I should find, did it come to a trial, that the hope of a fool or the hope of an hypocrite would stand us in no stead. We should find nothing else would sustain us in that hour but a well-grounded confidence of a better resurrection; nothing less than the 'steadfastly looking up to heaven, and beholding the glory which shall be revealed.' 8. 'But heretics,' you say, 'have been martyrs.' I will answer more particularly, when you specify who and when. It may suffice to say now, whosoever he be, that, rather than he will offend God, calmly and deliberately chooses to suffer death, I cannot lightly speak evil of him.

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'

11. And he who seeks no praise cannot fear dispraise. Censure gives him no uneasiness, being conscious to himself that he would not willingly offend and that he has the approbation of the Lord of all. He cannot fear want, knowing in whose hand is the earth and the fullness thereof,and that it is impossible for Him to withhold from one that fears Him any manner of thing that is good. He cannot fear pain, knowing it will never be sent unless it be for his real advantage, and that then his strength will be proportioned to it, as it has always been in times past. He cannot fear death; being able to trust Him he loves with his soul as well as his body; yea, glad to leave the corruptible body in the dust, till it is raised incorruptible and immortal. So that, in honour or shame, in abundance or want, in ease or pain, in life or in death, always, and in all things, he has learned to be content, to be easy, thankful, happy. 12. He is happy in knowing there is a God, an intelligent Cause and Lord of all, and that he is not the produce either of blind chance or inexorable necessity. He is happy in the full assurance he has that this Creator and End of all things is a Being of boundless wisdom, of infinite power to execute all the designs of His wisdom, and of no less infinite goodness to direct all His power to the advantage of all His creatures. Nay, even the consideration of His immutable justice, rendering to all their due, of His unspotted holiness, of His all-sufficiency in Himself, and of that immense ocean of all perfections which centre in God from eternity to eternity, is a continual addition to the happiness of a Christian. 13. A farther addition is made thereto while, in contemplating even the things that surround him, that thought strikes warmly upon his heart These are Thy glorious works, Parent of good Paradise Lost, v. 153.;

while he takes knowledge of the invisible things of God, even His eternal power and wisdom in the things that are seen the heavens, the earth, the fowls of the air, the lilies of the field. How much more while, rejoicing in the constant care which He still takes of the work of His own hand, he breaks out in a transport of love and praise, 'O Lord our Governor, how excellent are Thy ways in all the earth! Thou that hast set Thy glory above the heavens!' While he, as it were, sees the Lord sitting upon His throne, and ruling all things well; while he observes the general providence of God co-extended with His whole creation, and surveys all the effects of it in the heavens and earth, as a well-pleased spectator; while he sees the wisdom and goodness of His general government descending to every particular, so presiding over the whole universe as over a single person, so watching over every single person as if he were the whole universe; how does he exult when he reviews the various traces of the Almighty goodness, in what has befallen himself in the several circumstances and changes of his own life! all which he now sees have been allotted to him, and dealt out in number, weight, and measure. With what triumph of soul, in surveying either the general or particular providence of God, does he observe every line pointing out an hereafter, every scene opening into eternity! 14. He is peculiarly and inexpressibly happy in the clearest and fullest conviction, 'This all-powerful, all-wise, all-gracious Being, this Governor of all, loves me. This Lover of my soul is always with me, is never absent no, not for a moment. And I love Him: there is none in heaven but Thee, none on earth that I desire beside Thee! And He has given me to resemble Himself; He has stamped His image on my heart. And I live unto Him; I do only His will; I glorify Him with my body and my spirit. And it will not be long before I shall die unto Him; I shall die into the arms of God. And then farewell sin and pain; then it only remains that I should live with Him for ever.'

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.

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.

7. You charge me, thirdly, with 'putting on a sanctified appearance, in order to draw followers, by a demure look, precise behavior, and other marks of external piety. For which reason,' you say, 'Mr. Wesley made and renewed that noble resolution not willingly to indulge himself in the least levity of behavior or in laughter no, not for a moment; to speak no word not tending to the glory of God, and not a little of worldly things.' (Pages 18-19.) Sir, you miss the mark again. If this 'sanctified appearance was put on to draw followers'; if it was for 'this reason' (as you flatly affirm it was) that 'Mr. Wesley made and renewed that noble resolution' (it was made eleven or twelve years before, about the time of my removal to Lincoln College), then it can be no instance of enthusiasm, and so does not fall within the design of your present work; unless your title-page does not belong to your book, for that confines you to the enthusiasm of the Methodists.

8. But to consider this point in another view: you accuse me of 'putting on a sanctified appearance, a demure look, precise behavior, and other marks of external piety.' How are you assured, sir, this was barely external, and that it was a bare appearance of sanctity You affirm this as from personal knowledge. Was you, then, acquainted with me three - or four - and-twenty years ago 'He made and renewed that noble resolution' in order to 'draw followers.' Sir, how do you know that Are you in God's place, that you take upon you to be the searcher of hearts 'That noble resolution not willingly to indulge himself in the least levity of behavior.' Sir, I acquit you of having any concern in this matter. But I. appeal to all who have the love of God in their hearts whether this is not a rational, scriptural resolution, worthy of the vocation wherewith we are called. 'Or in laughter no, not for a moment.' No, nor ought I to indulge it at all, if I am conscious to myself it hurts my soul. In which let every man judge for himself. 'To speak no word not tending to the glory of God.' A peculiar instance of enthusiasm this! 'And not a little of worldly things.' The words immediately following are, 'Others may, nay must. But what is that to me' (words which in justice you ought to have inserted), who was then entirely disengaged from worldly business of every kind. Notwithstanding which, I have often since engaged therein when the order of Providence plainly required it. 9. Though I did not design to meddle with them, yet I must here take notice of three of your instances of Popish enthusiasm. The first is that 'Mechtildis tortured herself for having spoken an idle word' . (The point of comparison lies, not in torturing herself, but in her doing it on such an occasion.) The second, that 'not a word fell from St. Katharine of Sienna that was not religious and holy.' The third, that 'the lips of Magdalen di Pazzi were never opened but to chant the praises of God.' I would to God the comparison between the Methodists and Papists would hold in this respect! yea, that you and all the clergy in England were guilty of just such enthusiasm!

11. You cite as a fourth instance of my enthusiasm that I say, 'A Methodist (a real Christian) cannot adorn himself on any pretence with gold or costly apparel' . If this be enthusiasm, let the Apostle look to it. His words are clear and express. If you can find a pretence to set them aside, do. I cannot; nor do I desire it. 11. My ' seeming contempt of money' you urge as a fifth instance of enthusiasm. Sir, I understand you. You was obliged to call it seeming, lest you should yourself confute the allegation brought in your title-page. But if it be only seeming, whatever it prove besides, it cannot prove that I am an enthusiast. 12. Hitherto you have succeeded extremely ill. You have brought five accusations against me, and have not been able to make one good. However, you are resolved to throw dirt enough that some may stick. So you are next to prove upon me 'a restless impatience and insatiable thirst of traveling and undertaking dangerous voyages for the conversion of infidels; together with a declared contempt of all dangers, pains, and sufferings; and the designing, loving, and praying for ill usage, persecution, martyrdom, death, and hell' . In order to prove this uncommon charge, you produce four scraps of sentences , which you mark as my words, though, as they stand in your book, they are neither sense nor grammar. But you do not refer to the page or even the treatise where any one of them may be found. Sir, it is well you hide your name, or you would be obliged to hide your face from every man of candor or even common humanity. 13. 'Sometimes indeed,' you say, 'Mr. Wesley complains of the scoffs both of the great vulgar and the small' ; to prove which you disjoint and murder (as your manner is) another of my sentences. 'But at other times the note is changed, and "till he is despised no man is in a state of salvation."' 'The note is changed'! How so When did I say otherwise than I do at this day namely, 'that none are children of God but those who are hated or despised by the children of the devil'

But 'Mr. Wesley says, "A poor old man decided the question of disinterested love. He said, I do not care what place I am in: let God put me where He will or do, with me what He will, so I may set forth His honor and glory."' He did so. And what then Do these words imply 'an ardent desire of going to hell' I do not suppose the going to hell ever entered into his thoughts. Nor has it any place in my notion of disinterested love. How you may understand that term I know not. But you will prove I have this desire, whether I will or no. You are sure this was my 'original meaning , in the words cited by Mr. Church See letter of June 17, 1746, sect. II. 8. Doom, if Thou canst, to endless pain, Or drive me from Thy face. 'God's power or justice,' you say, 'must be intended; because he speaks of God's love in the very next lines But if Thy stronger love constrains, Let me be saved by grace.' Sir, I will tell you a secret. Those lines are not mine. However, I will once more venture to defend them, and to aver that your consequence is good for nothing: 'If this love is spoken of in the latter lines, then it is not in the former.' No! Why not I take it to be spoken of in both; the plain meaning of which is, 'If Thou art not love, I am content to perish. But if Thou art, let me find the effects thereof; let me be saved by grace.' 16. You next accuse me of maintaining a stoical insensibility. This objection also you borrow from Mr. Church. You ought likewise to have taken notice that I had answered it and openly disowned that doctrine: I mean, according to the rules of common justice. But that is not your failing.

17. Part of your thirty-ninth page runs thus: 'With respect to all this patient enduring hardships, c., it has been remarked by learned authors that "some persons by constitutional temper have been fond of bearing the worst that could befall them; that others from a sturdy humor and the force of education have made light of the most exquisite tortures; that when enthusiasm comes in, in aid of this natural or acquired sturdiness, and men fancy they are upon God's work and entitled to His rewards, they are immediately all on fire for rushing into sufferings and pain."' I take knowledge of your having faithfully abridged your own book, shall I say, or the learned Dr. Middleton's But what is it you are endeavoring to prove Quorsum haec tam putida tendant Horace's Satires, II. vii. 21: 'Whither tends this putid stuff' The paragraph seems to point at me. But the plain, natural tendency of it is to invalidate that great argument for Christianity which is drawn from the constancy of the martyrs. Have you not here also spoken a little too plain Had you not better have kept the mask on a little longer Indeed, you lamely add, 'The solid and just comforts which a true martyr receives from above are groundlessly applied to the counterfeit.' But this is not enough even to save appearances. 18. You subjoin a truly surprising thought: 'It may, moreover, be observed that both ancient and modern enthusiasts always take care to secure some advantage by their sufferings' . Oh rare enthusiasts! So they are not such fools neither, as they are vulgarly supposed to be. This is just of a piece with the 'cunning epileptic demoniacs' in your other performance. And do not you think (if you would but speak all that is in your heart, and let us into the whole secret) that there was a compact likewise between Bishop Hooper and his executioner, as well as between the ventriloquist and the exorcist See letter of Jan. 4, 1749, IV. sect. III. to Dr. Conyers Middleton.

26. As a farther proof of my enthusiasm you mention 'special directions, mission, and calls by immediate revelation' ; for an instance of which you cite those words, 'I know and am assured that God sent forth His light and His truth.' I did know this. But do I say 'by immediate revelation' Not a little about it. This is your own ingenious improvement upon my words. 'However, it was by a special direction; for your own words in the same paragraph are, "From the direction I received from God this day, touching an affair of the greatest importance"' (pages 68-9). What, are these words in the same paragraph with those, 'I know and am assured God sent forth His light and His truth' Why, then, do you tear the paragraph in two, and put part in your sixty-seventh, part in your sixty-eighth and sixty-ninth pages Oh for a plain reason to make it look like two instances of enthusiasm, otherwise it could have made but one at the most! But you cannot make out one till you have proved that these directions were by immediate revelation. I never affirmed they were. I now affirm they were not. Now, sir, make your best of them. You add: 'Let me mention a few directions coming by way of command. Mr. Wesley says, "I came to Mr. Delamotte's, where I expected a cool reception; but God had prepared the way before me."' What, by a command to Mr. Delamotte Who told you so Not I, nor any one else, only your own fruitful imagination. 27. Your next discovery is more curious still that 'itinerants order what they want at a public-house, and then tell the landlord that he will be damned if he takes anything of them' .

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

'From those words, "Beloved, believe not every spirit; but try the spirits whether they be of God," I told them they were not to judge of the spirit whereby any one spoke, either by appearances, or by common report, or by their own inward feelings no, nor by any dreams, visions, or revelations, supposed to be made to their souls, any more than by their tears, or any involuntary effects wrought upon their bodies. I warned them all these were in themselves of a doubtful, disputable nature; they might be from God, and they might not; and were therefore not simply to be relied on, any more than simply to be condemned, but to be tried by a farther rule; to be brought to the only certain test, the law and the testimony.' Sir, can you show them a better way 32. The last proof that you produce of my enthusiasm is my 'talking of the great work which God is now beginning to work upon earth' . I own the fact. I do talk of such a work. But I deny the consequence; for if God has begun a great work, then the saying He has is no enthusiasm. To bring sinners to repentance, to save them from their sins, is allowed by all to be the work of God. Yea, and to save one sinner is a great work of God; much more to save many. But many sinners are saved from their sins at this day in London, in Bristol, in Kingswood, in Cornwall, in Newcastle-upon-Tyne, in Whitehaven, in many other parts of England, in Wales, in Ireland, in Scotland, upon the continent of Europe, in Asia, and in America. This I term 'a great work of God' so great as I have not read of for several ages. You ask how I know so great a work is wrought now - 'by inspiration' No; but by common sense. I know it by the evidence of my own eyes and ears. I have seen a considerable part of it; and I have abundant testimony, such as excludes all possible doubt, for what I have not seen.

33. But you are so far from acknowledging anything of this, as to conclude in full triumph that 'this new dispensation is a composition of enthusiasm, superstition, and imposture' . It is not dear what you mean by a new dispensation. But the clear and undeniable fact stands thus: A few years ago Great Britain and Ireland were covered with vice from sea to sea. Very little of even the form of religion was left, and still less of the power of it. Out of this darkness God commanded light to shine. In a short space He called thousands of sinners to repentance. They were not only reformed from their outward vices, but likewise changed in their dispositions and tempers; filled with 'a serious, sober sense of true religion,' with love to God and all mankind, with an holy faith, producing good works of every kind, works both of piety and mercy.

To John Bennet Date: LONDON, February 9, 1750. MY DEAR BROTHER, Poor William Darney! I suspected as much (although I could hardly believe it), and therefore purposely wrote in the manner I did. If he could be so weak as to show any one that letter he must take it for his pains. As to those Societies unless they desire it I have no desire to see them any more. I have employment enough elsewhere. So that, if they will acquit me of a part of my charge, I shall thank them and bless God. I have wrote to Mr. Grimshaw this afternoon. I dare not consent to any person's talking nonsense either in verse or prose to any who remain under my inspection. What account do you hear of Eleazer Webster How does he behave See letter of Nov. 25, 1748. There has been little order in the Yorkshire Societies yet, and this has occasioned their want of money. If they are regulated thoroughly, that want will cease. But I should think they should not yet attempt so expensive a work. There can be no good understanding between you and me so long as you encourage those tale, bearers. A villain most certainly he was whoever sent you that account from London. I doubt he is the same person I have traced through several parts of England a smooth, fawning, bad man, and not only a tale-bearer, but a liar and slanderer. Such are enough to separate chief friends. From the time I left you I have continually set a watch before my lips. I spoke my heart once, and no more, between Cheshire and London, where my brother had spoke; there I spoke, just as much as I believed the glory of God required. And all to whom I spoke said with one voice, 'You are still as much prejudiced in favor of her as ever.' I have been equally wary in all my letters. Even when the copy of your letter was sent me from Limerick, the sharpest word I wrote in answer was, 'John Bennet is not wise.'

My brothel beware you do not hurt yourself. I have not found God so present with me for so long a lime, ever since I was twelve years old. When he was a boy at Charterhouse. This throws welcome light on his religious life at school. See sect. 14 of letter in Dec. 1751 to Dr. Lavington. If I have any choice of anything left, it is that God would lighten my burden as to these Societies, if He sees good, by taking me to Himself. Adieu!

To Mrs. Bennet On the same sheet he wrote these few words to Mrs. Bennet: MY DEAR SISTER, God forbid that I should cease to pray for you as long as I am in the body. This morning my eyes were filled with tears of joy from an hope that my time here is short. Many times in a day I commend you to God. May His grace supply all your wants!

To James Brewster Date: LONDON, February 22, 1750. SIR, I return you my sincere thanks for your plain dealing, and doubt not but it springs from an upright heart. With regard to my political principles, I have never had any doubt since I read Mr. Higden's View of the English Constitution, which I look upon as one of the best-wrote books I have ever seen in the English tongue. William Higden (died 1715); Prebendary of Canterbury 1713; defended taking oaths to the Revolution monarchy 1709 and 1710. Yet I do not approve of the imposing that oath, no more than of many other things which yet are not mentioned in the Appeal. The design of that tract not only did not require but did not admit of my mentioning them; for I was there arguing with every man on his own allowed principles, not contesting the principles of any man. Besides my conscience not only did not require but forbade my mentioning this in a tract of that nature. I dare not thus 'speak evil' of the rulers of my people whether they, deserve it or not. John Baptist no more authorizes me to do this than it does. He did not tell the faults of Herod to the multitude but to Herod himself. If occasion were given, I trust God would enable me to 'go and do like-wise.' I admit none but those to our lovefeasts who have 'the love of God' already 'shed abroad in their hearts,' because all the psalms and prayers and exhortations at that time are suited to them, and them alone. Any farther advices which you are pleased to favor me with will be acceptable to, sir, Your very humble servant.

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.

I do make use (so far as I know) of all the means of grace God has ordained exactly as God has ordained them. But here is your grand mistake: you think my design is 'to form a Church.' No: I have no such design. It is not my deign or desire that any who accept of my help should leave the Church of which they are now member. Were I converting Indians, I would take every step St. Paul took: but I am not; therefore some of those steps I am not to take. Therefore I still join with the Church of England so far, as I can; at the same time that I and my friends use several prudential helps which our Church neither enjoins nor forbids, as being in themselves of a purely indifferent nature. What I affirm of the generality both of teachers and people in the Church of England, I affirm of teaches and people of every other denomination I mean so far as I have known them; and I have known not a few both in Europe and America. I never saw an unmixed communion yet, unless perhaps among the Moravian Brethren or the Methodists. Yet that God does bless us even when we receive the Lord's Supper at St. Paul's, I can prove by numberless instances. If I were in the Church of Rome, I would conform to all her doctrines and practices as far as they were not contrary to plain Scripture. And, according to the best of my judgment, I conform so far only to those of the Church of England. I have largely explained myself in the third volume of Sermons touching the stress which I judge is to be laid on opinions. This likewise I have learned by dear experience. However, I thank God that I have learned it at any price. I am not conscious of embracing any opinion or practice which is not agreeable to the Word of God and I do believe the doctrine, worship, and discipline (so far as it goes) of the Church of England to be agreeable thereto. I wish your zeal was better employed than in persuading men to be either dipped or sprinkled. I will employ mine by the grace of God in persuading them to love God with all their hearts and their neighbor as themselves.

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

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

'That on February 28, as she was going out of her lodgings, she was met by Butler and his mob: that Butler, without any manner of provocation, immediately fell upon her, striking her with both his fists on the side of the head, which knocked her head against the wall: that she endeavored to escape from him; but he pursued her and struck her several times in the face: that she ran into the schoolyard for shelter; but he followed, and caught hold of her, saying, "You whore, you stand on consecrated ground,' and threw her with such force across the lane that she was driven against the opposite wall: that, when she had recovered herself a little, she made the best of her way to her lodging; but Butler still pursued, and overtook her as she was going up the stairs: that he struck her with his fist on the stomach, which stroke knocked her down backwards: that, falling with the small of her back against the edge of one of the stairs, she was not able to rise again: that her pains immediately came upon her, and about two in the morning she miscarried.' 16. These, with several more depositions to the same effect, were in April laid before the Grand Jury. Yet they did not find any of these bills. But they found one against Daniel Sullivan the younger (no preacher, but an hearer of the people called Methodists), who, when Butler and his mob were discharging a shower of stones upon him, fired a pistol without any ball over their heads. If any man has wrote this story to England in a quite different manner, and fixed it on a young Methodist preacher, let him be ashamed in the presence of God and man, unless shame and he have shook hands and parted. 17. Several of the persons presented as vagabonds in autumn appeared at the Lent Assizes. But, none appearing against them, they were discharged, with honor to themselves and shame to their prosecutors; who, by bringing the matter to a judicial determination, plainly showed there is a law even for Methodists; and gave His Majesty's Judge a full occasion to declare the utter illegality of all riots, and the inexcusableness of tolerating (much more causing) them on any pretence whatsoever.

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

15. Ought these things so to be Are they right before God or man Are they to the honor of our nation I appeal unto Caesar unto His gracious Majesty King George, and to the Governors under him, both in England and Ireland. I appeal to all true, disinterested lovers of this their native country. Is this the way to make it a flourishing nation happy at home, amiable and honorable abroad Men of Ireland, judge! Nay, and is there not some weight in that additional consideration that this is not a concern of a private nature Rather, is it not a common cause If the dams are once broken down, if you tamely give up the fundamental laws of your country, if these are openly violated in the case of your fellow subjects, how soon may the case be your own! For what protection then have any of you left for either your liberty or property what security for either your goods or lives, if a riotous mob is to be both judge, jury, and executioner 16. Protestants! What is become of that liberty of conscience for which your forefathers spent their blood Is it not an empty shadow, a mere, unmeaning name, if these things are suffered among you Romans, such of you as are calm and candid men, do you approve of these proceedings I cannot think you yourselves would use such methods of convincing us, if we think amiss. Christians of all denominations, can you reconcile this to our royal law, 'Thou shalt love thy neighbor as thyself' O tell it not in Gath! Let it not be named among those who are enemies to the Christian cause, lest that worthy name whereby we are called be still more blasphemed among the heathen!

To Thomas Walsh DUBLIN, June 19, 1750 My DEAR BROTHR, It is hard to judge what God has called you to till trial is made. Therefore, when you have an opportunity you may go to Shronell, and spend two or three days with the people there. Speak to them in Irish.

To Joshua Strangman Date: BIRR, June 28, 1750. You did not expect this from me; but I am constrained to write, for you are much upon my heart. God has given you strong desires, and you see the nature of religion. But, O my friend, do you experience it In some measure I hope you do. Yet I am often afraid lest the good seed should be choked. Whom have you to stir you up to press you forward to strengthen your hands in God Do not most who speak to you think you religious enough God forbid you should think so yourself! O what is the fairest form of godliness either the Methodist form or the Quaker form I want you to experience all the power, all the life, all the spirit of religion; to be all dead to the world, all alive to God; a stranger, a sojourner on earth, but an inhabitant of heaven; living in eternity, walking in eternity. Possibly I may not see you any more till we meet in our own country, for my day is far spent. Take this, then, as a little token of the affection wherewith I am Your sincere friend and brother.

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.

16. I beg leave to conclude the address to your Lordship with a few more words transcribed from the same letter. 'Allow Mr. Wesley,' says Mr. Church, 'but these few points, and he will defend his conduct beyond exception.' See letter of June 17, 1746, sect. vi. 9. That is most true. If I have indeed been advancing nothing but the true knowledge and love of God; if God has made me an instrument in reforming many sinners and brining them to inward and pure religion; and if many of these continue holy to this day and free from all willful sin, t hen may I, even I, use those awful words, 'He that despiseth me despiseth Him that sent me.' But I never expect the world to allow me one of these points. However, I must go on as God shall enable me. I must lay out whatsoever talents He entrusts me with (whether others will believe I do it or no) in advancing the true Christian knowledge of God, and the love and fear of God among men; in reforming (if so be it please Him to use me still) those who are yet without God in the world; and in propagating inward and pure religion, 'righteousness, peace and joy in the Holy Ghost.' Sincerely wishing your Lordship all happiness in time and in eternity, I remain Your Lordship's most obedient servant.

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

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

To his Wife Date: EVERSHAM, March 30, 1751. MY DEAR LOVE, Methinks it is a long, long time since I wrote to you. So it seems, because while I am writing I see you before me: I can imagine that I am sitting just by you, And see and hear you all the while Softly speak and sweetly smile. Oh what a mystery is this! That I am enabled to give you up to God without one murmuring or uneasy thought! Oh who h so great a God as our God Who is so wise, so merciful My dear Molly, who can have such reason to praise Him as we have And I chiefly, to whom He has given an help so meet for me, as well as power to enjoy you to His glory, and to let you go whenever He calls. Mrs. Seward, Probably the widow of William Seward, Whitefield's friend and helper in Georgia (see letter of May 8, 1739). Mr. Keech had been buried on March 20, and 'his widow and daughter were sorrowing; but not as without hope, neither did they refrain from the preaching one day. So let my surviving friends sorrow for me' (Journal, iii. 518). Mrs. Keech, and many more here desire to be tenderly remembered to you. The first day you was here one of them said, 'There is a wife for Mr. John Wesley,' and earnestly affirmed 'it would be so.' And when the newspaper came, they all agreed 'you was the person.' Now, my deal is the time for you to overcome evil with good. Conquer Sally Clay and Sister Aspernell Two devoted London Methodists. See Journal, vi. 9-10, 390; and letter of Nov. 9, 1755, to Mr. Gillespie. altogether, with as many more as come in your way. Oh if God would give us Mr. Blisson too! Spare no pains. Let not the interview Mr. Lloyd spoke of See next letter. be forgotten or delayed. I hope Mr. Crook See previous letter. is entered upon his business, and that you find him capable of it. He had grace too once! Whatever you do, do not lose your hour of retirement. And then in particular let my dearest friend remember me! I hope my dear Jenny Jenny Vazeille, his step-daughter. gains ground.

To Ebenezer Blackwell Date: LEEDS, May 14. 1751. I am much obliged both to Mrs. Blackwell and you on my own and on my wife's account. She has many trials; but not one more than God knows, and knows to be profitable for hen I believe you have been and will be a means of removing some. If these outward encumbrances were removed, it might be a means of her spending more time with me; which would probably be useful as well as agreeable to her. As the providence of God has called you to be continually engaged in outward things, I trust you will find Him continually present with you, that you may look through all, and Serve with careful Martha's hands And loving Mary's heart. I am glad Mrs. Dewal has not forgotten me. I hope you all remember at the throne of grace, dear sir, Your most affectionate servant.

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

5. The sum of our doctrine with regard to inward religion (so far as I understand it) is comprised in two points the loving God with all our hearts and the loving our neighbor as ourselves; and with regard to outward religion, in two more the doing all to the glory of God, and the doing to all what we would desire in like circumstances should be done to us. I believe no one will easy confute this by Scripture and sound reason, or prove that we preach or hold any other doctrine as necessary to salvation. 6. I thought it my duty, sir, though a stranger to you, to say thus much, and to request two things of you: (1) that the damage these poor people have sustained may be repaired; and (2) that they may for the time to come be allowed to enjoy the privilege of Englishmen to serve God according to the dictates of their own conscience. On these conditions they am heartily wiling to forrget all that is past. Wishing you all happiness, spiritual, and temporal, I remain, reverend sir, Your affectionate brother and servant. To a Friend 12 SALISBURY, August 21, 1751. I see plainly the spirit of Ham, if not of Korah, has fully possessed several of our preachers. So much the more freely and firmly do I acquiesce in the determination of my brother, 'that it is far better for us to have ten or six preachers who are alive to God, sound in the faith, and of one heart with us and with one another, than fifty of whom we have no such assurance.'

To his Brother Charles LONDON, December 4 1751. On some points it is easier to write than to speak, especially where there is danger of warmth on either side. In what respect do you judge it needful to break my power and to reduce my authority within due bounds I am quite ready to part with the whole or any part of it. It is no pleasure to me, nor ever was. There is another tender point which I would just touch on. The quarterly contribution of classes (something more than two hundred a year) is to keep the preachers and to defray all the expenses of the house. But for this it did never yet suffice. For you, therefore (who have an hundred and fifty pounds a year to maintain only two persons), 100 a year was guaranteed to Charles at his marriage. He had no child in 1751. to take any part of this seems to me utterly unreasonable. I could not do it, if it were my own case: I should account it robbery yea, robbing the Spittle. Spittle (or spital), hospital for 'poor folks diseased' or for lepers (Brewers Dic. Of Phrase and Fable). I have often wondered how either your conscience or your sense of honor could bear it; especially as you know I am almost continually distressed for money, who am expected to make up the deficiencies of this as well as all the other funds. I am willing (if our judgments differ) to refer this or anything else, to Mr. Perronet or Mr. Blackwell. I desire only to spend and be spent in the work which God has given me to do. Adieu.

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

Thus all the Apostles built up believers: witness all the Epistles of St. Paul, James, Peter, and John. And upon this plan all the Methodists first set out. In this manner not only my brother and I, but Mr. Maxfield, Nelson, James Jones, Westall, and Reeves all preached at the beginning. By this preaching it pleased God to work those mighty effects in London, Bristol, Kingswood, Yorkshire, and Newcastle. By means of this twenty-nine persons received remission of fins in one day at Bristol only, On May 21, 1739. Thomas Maxfield was one of the number. See letter of the 28th of that month. most of them while I was opening and enforcing our Lord's Sermon upon the Mount. In this manner John Downes, John Bennet, John Haughton, and all the other Methodists preached, till James Wheatley For the trouble with James Wheatley, see letter of June 25. came among them, who never was clear, perhaps not sound, in the faith. According to his understanding was his preaching an unconnected rhapsody of unmeaning words like Sir John Suckling's Verses, smooth and soft as cream, In which was neither depth nor stream. Yet (to the utter reproach of the Methodist congregations) this man became a most popular preacher. He was admired more and more wherever he went, till he went over the second time into Ireland and conversed more intimately than before with some of the Moravian preachers. The consequence was that he leaned more and more both to their doctrine and manner of preaching. At first several of our preachers complained of this; but in the space of a few months (so incredible is the force of soft words) he by slow and imperceptible degrees brought almost all the preachers then in the kingdom to think and speak like himself. These, returning to England, spread the contagion to some others of their brethren. But still the far greater part of the Methodist preaches thought and spoke as they had done from the beginning. This is the plain fact. As to the fruit of this new manner of preaching (entirely new to the Methodists), speaking much of the promises, little of the commands (even to unbelievers, and still less to believers), you think it has done great good; I think it has done great harm.

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.

To Dr. Lavington, Bishop Of Exeter Date: LONDON, December 1751. SIR, 1. You have undertaken to prove (as I observed in my former letter, a few sentences of which I beg leave to repeat) that the 'whole conduct of the Methodists is but a counterpart of the most wild fanaticisms of Popery' (Preface to the First Part, p. 3). You endeavor to support this charge by quotations from our own writings, compared with quotations from Popish authors. It lies upon me to answer for one. But in order to spare both you and myself, I shall at present consider only your Second Part, and that as briefly as possible. Accordingly I shall not meddle with your other quotations, but (leaving them to whom they may concern) shall examine whether those you have made from my writings prove the charge for which they were made or no. If they do, I submit. But if they do not, if they are 'the words of truth and soberness,' it is an objection of no real weight against any sentiment, just in itself, though it should also be found in the writings of Papists yea, of Mahometans or Pagans. 2. In your first section, in order to prove the 'vain boasting of the Methodists,' you quote a part of the following sentence: 'When hath religion, I will not say since the Reformation, but since the time of Constantine the Great, made so large a progress in any nation within so short a space' (I beg any impartial person to read the whole passage, from the eighty-fourth to the ninetieth page of the third Appeal. A Farther Appeal to Men of Reason and Religion, Part III. See Works, viii. 205-9.) I repeat the question, giving the glory to God; and, I trust, without either boasting or enthusiasm. In your second you cite (and murder) four or five lines from one of my Journals 'as instances of the persuasive eloquence of the Methodist preachers' (pages 1, 9). But it unfortunately happens that neither of the sentences you quote were spoke by any preacher at all. You know full well the one was used only in a private letter, the other by a woman on a bed of sickness.

4. The passage which you quote from the third Appeal I am obliged to relate more at large: 'There is one more excuse for denying this work of God, taken from the instruments employed there' that is, that they are wicked men; and a thousand stories have been handed about to prove it. 'Yet I cannot but remind considerate men in how remarkable a manner the wisdom of God has for many years guarded against this pretence, with regard to my brother and me in particular.' 'This pretence that is, "of not employing fit instruments."' These words are yours, though you insert them as mine. The pre-fence I mentioned was 'that they were wicked men.' And how God guarded against this is shown in what follows: 'From that time both my brother and I, utterly against our will, came to be more and more observed and known; till we were more spoken of than perhaps two so inconsiderable persons ever were before in the nation. To make us more public still, as honest madmen at least, by a strange concurrence of providences, overturning all our preceding resolutions, we were hurried away to America.'

6. In the close of your fourth section you charge me with 'shuffling and prevaricating with regard to extraordinary gifts and miraculous powers.' Of these I shall have occasion to speak by-and-by. At present I need only return the compliment by charging you with gross, willful prevarication from the beginning of your book to the end. Some instances of this have appeared already. Many more will appear in due time. 7. Your fifth charges me with an 'affectation of prophesying.' Your first proof of it is this: 'It was about this time that the soldier was executed. For some time I had visited him every day. But when the love of God was shed abroad in his heart, I told him, "Do not expect to see me any more: I believe Satan will separate us for a season." Accordingly the next day I was informed the commanding officer had given strict orders that neither Mr. Wesley nor any of his people should be admitted' (ii. 339-40.) I did believe so, having seen many such things before; yet without affecting a spirit of prophecy. But that I do claim it, you will prove, secondly, from my mentioning 'the great work which God intends, and is now beginning, to work over all the earth.' By what art you extract such a conclusion out of such premises I know not. That God intends this none who believe the Scripture doubt. And that He has begun it, both in Europe and America, any who will make use of their eyes and ears may know without any 'miraculous gift of prophesying.' 8. In your sixth section you assert that I lay claim to other miraculous gifts . As you borrow this objection from Mr. Church, I need only give the same answer I gave before. 'I shall give,' says Mr. Church, 'but one account more, and that is what you give of yourself.' The sum whereof is, 'At two several times, being ill and in violent pain, I prayed to God, and found immediate ease.' I did so. I assert the fact still. 'But if these,' you say, 'are not miraculous cures, all this is rank enthusiasm. 'I will put your argument in form: 'He that believes those are miraculous cures which are not is a rank enthusiast: 'But you believe those to be miraculous cures which are not:

'Therefore you are a rank enthusiast. 'Before I answer, I must know what you mean by miraculous: if you term everything so which is "not strictly accountable for by the ordinary course of natural causes," then I deny the latter part of the second proposition. And unless you can make this good, unless you can prove the effects in question are strictly accountable for by the ordinary course of natural causes, your argument is nothing worth.' See letter of Feb. 2, 1745, sect. III. 12. Having largely answered your next objection relating to what I still term 'a signal instance of God's particular providence,' I need only refer you to those answers, not having leisure to say the same thing ten times over. Whether I sometimes claim and sometimes disclaim miracles will be considered by-and-by. 9. In your seventh section you say, 'I shall now give some account of their grievous conflicts and combats with Satan' (page 53, c.). O sir, spare yourself, if not the Methodists! Do not go so far out of your depth. This is a subject you are as utterly unacquainted with as with justification or the new birth. But I attend your motions. 'Mr. Wesley,' you say, 'was advised to a very high degree of silence. And he spoke to none at all for two days, and traveling fourscore miles together. 'The same whim,' you go on, 'has run through several of the Religious Orders. Hence St. Bonaventura says that silence in all the religious is necessary to perfection. St. Agatho held a stone in his mouth for three years, till he had learned taciturnity. St. Alcantara carried several pebbles in his mouth for three years likewise, and for the same reason. Theon observed a continual silence for thirty years. St. Francis observed it himself, and enjoined it upon his brethren. The rule of silence was religiously observed by St. Dominic.' I have repeated more of your words than I otherwise should in order to show to a demonstration that a man of a lively imagination may run a parallel to any length without any foundation in nature.

You begin, 'The same whim which led Mr. Wesley to observe an absolute silence for two days'; and so run on to St. Bonaventura, St. Agatho, and I know not whom. But did Mr. Wesley 'observe an absolute silence for two days' No, not for one hour. My words, 'I spoke to none at all for fourscore miles together' (ii. 462) imply neither more nor less than that I spoke to none 'concerning the things of God,' as it is in the words immediately preceding. And you know this as well as I. But it is all one for that. Wit, not truth, is the point you aim at. My supposed inconsistency with regard to the Moravians, which you likewise drag in (as they say) by head and shoulders, I have shown again and again to be no inconsistency at all, particularly in both the letters to Mr. Church. 10. Well, but as to conflicts with Satan. 'Nor can Mr. Wesley,' you say, 'escape the attacks of this infernal spirit' namely, 'suggesting distrustful thoughts, and buffeting him with inward temptations.' Sir, did you never hear of any one so attacked, unless among the Papists or Methodists How deeply, then, are you experienced both in the ways of God and the devices of Satan! You add, with regard to a case mentioned in the Fourth Journal (vol. ii. p. 346), 'Though I am not convinced that these fits of laughing are to be ascribed to Satan, yet I entirely agree that they are involuntary and unavoidable.' I am glad we agree so far. But I must still go farther: I cannot but ascribe them to a preternatural agent, having observed so many circumstances attending them which cannot be accounted for by any natural causes. Under the head of conflicts with Satan you observe farther: 'Mr. Wesley says while he was preaching the devil knew his kingdom shook, and therefore stirred up his servants to make a noise; that, September 18, the prince of the air made another attempt in defense of his tottering kingdom; and that another time the devil's children fought valiantly for their master.' I own the whole charge; I did say all this. Nay, and if need were, I should say it again.

You cite one more instance from my Fourth Journal: 'The many-headed beast began to roar again.' So your head is so full of the subject, that you construe even poor Horace's bellua multorum capitum Epistles, I. i. 76: 'A many-headed beast.' into the devil! These are all the combats and conflicts with Satan which you can prove I ever had. O sir, without more and greater conflicts than these, none shall see the kingdom of God. II. In the following sections you are equally out of your element. The first of them relates to 'spiritual desertions' (sect. viii. p. 75, c.); all which you make the subject of dull ridicule, and place to the account of enthusiasm. And the case of all you give in the following words: 'We may look upon enthusiasm as a kind of drunkenness, filling and intoxicating the brain with the heated fumes of spirituous particles. Now, no sooner does the inebriation go off, but a coldness and dullness takes place.' 12. As wildly do you talk of the doubts and fears incident to those who are 'weak in faith' (sect. ix. p. 79, c.). I cannot prevail upon myself to prostitute this awful subject by entering into any debate concerning it with one who is innocent of the whole affair. Only I must observe that a great part of what you advance concerning me is entirely wide of the question. Such is all you quote from the First and a considerable part of what you quote from my Second Journal. This you know in your own conscience; for you know I speak of myself during the whole time as having no faith at all. Consequently the 'risings and fallings' I experienced then have nothing to do with those 'doubts and fears which many go through after they have by faith received remission of sins.'

To any who knew something of inward religion I should have observed that this is what serious divines mean by desertion. But all expressions of this kind are jargon to you. So, allowing it to be whatever you please, I ask only, Do you know how long I continued in this state how many years, months, weeks, or days If not, how can you infer what my state of mind is now from what it was above eleven years ago Sir, I do not tell you or any man else that 'I cannot now find the love of God in myself'; or that now, in the year 1751, I rarely feel more than a cold attention in the Holy Communion: so that your whole argument built on this supposition falls to the ground at once. 26. Sensible, I presume, of the weakness of this reason, you immediately apply to the passions by that artful remark: 'Observe, reader, this is the man who charges our religion as no better than the Turkish pilgrimages to Mecca or the Popish worship of Our Lady of Loretto!' Our religion! How naturally will the reader suppose that I fix the charge either on the Protestant religion in general, or on that of the Church of England in particular! But how far is this from the truth! My words concerning those who are commonly called religious are: 'Wherein does their religion consist in righteousness and true holiness, in love stronger than death, fervent gratitude to God, and tender affection to all His creatures Is their religion the religion of the heart, a renewal of the soul in the image of God Do they resemble Him they worship Are they free from pride, from vanity, from malice, from envy, from ambition and avarice, from passion and lust, from every uneasy and unlovely temper Alas, I fear neither they (the greater part at least) nor you have any more notion of this religion than the peasant that holds the plough of the religion of a Gymnosophist. Ancient Hindu philosophers and ascetics who discarded all clothing.

'It is well if the genuine religion of Christ has any more alliance with what you call religion than with the Turkish pilgrimages to Mecca or the Popish worship of Our Lady of Loretto. Have not you substituted in the place of the religion of the heart something, I do not say equally sinful, but equally vain and foreign to the worshipping of God in spirit and in truth What else can be said even of prayer, public or private, in the manner wherein you generally perform it as a thing of course, running round and round, in the same dull track, without either the knowledge or the love of God, without one heavenly temper, either attained or improved ' Works, viii. 202. Now, sir, what room is there for your own exclamations - 'What sort of heavenly temper is his How can he possibly, consistently with charity, call this our general performance' Sir, I do not. I only appeal to the conscience of you and each particular reader whether this is or is not the manner wherein you (in the singular number) generally perform public or private prayer. 'How possibly, without being omniscient, can he affirm that we (I presume you mean all the members of our Church) pray without one heavenly temper or know anything at all of our private devotions How monstrous is all this!' Recollect yourself, sir. If your terror is real, you are more afraid than hurt. I do not affirm any such thing. I do not take upon me to know anything at all of your private devotions. But I suppose I may inquire without offence, and beg you seriously to examine yourself before God. So you have brought no one proof that 'skepticism, infidelity, and Atheism are either constituent parts or genuine consequences of Methodism.' Therefore your florid declamation in the following pages is entirely out of its place. And you might have spared yourself the trouble of accounting for what has no being but in your own imagination. 27. You charge the Methodists next with 'an uncharitable spirit' (sect. xv. p. I15, c.). All you advance in proof of this, as if it were from my writings, but without naming either page or book, I have nothing to do with. But whatever you tell me where to find I shall carefully consider.

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

Why do you leave out those words 'for these souls' Because they show the sentence means neither more nor less than, 'If these souls perish, he, not I, must answer for them at the Great Day.' The second passage is still more wide from the point. The whole of it is as follows: 'I have often inquired who were the authors of this report (that I was a Papist), and have generally found they were either bigoted Dissenters, or (I speak it without fear or favor) ministers of our own Church. I have also frequently considered what possible ground or motive they could have thus to speak; seeing few men in the world have had occasion so clearly and openly to declare their principles as I have done, both by preaching, printing, and conversation, for several years last past: and I can no otherwise think than that either they spoke thus to put the most favorable construction upon it) from gross ignorance they knew not what Popery was, they knew not what doctrines those are which the Papists teach or they willfully spoke what they knew to be false, probably thinking thereby to do God service. Now, take this to yourselves, whosoever ye are, high or low, Dissenters or Churchmen, clergy or laity, who have advanced this shameless charge, and digest it how you can. 'But how have ye not been afraid, if ye believe there is a God, and that He knoweth the secrets of your hearts (I speak now to you preachers more especially of whatever denomination), to declare so gross, palpable a lie, in the name of the God of truth I cite you all, before "the Judge of all the earth," either publicly to prove your charge, or, by publicly retracting it, to make the best amends you can, to God, to me, and to the world.' (Journal, ii. 262-3.) Sir, do I here 'summon my opponents to the bar of judgment' So you would make me do by quoting only that scrap, 'I cite you all before "the Judge of all the earth"!' You then add, with equal charity and sincerity: 'Here you have the true spirit of an enthusiast, flushed with a modest assurance of his own salvation and the charitable prospect of the damnation of others.' O sir, never name modesty more!

You say, first: 'The Moravians.' Hold, good sir! you are out of the way already. You well know the Moravians are to answer for themselves. Our present question concerns the Methodists only. You say, secondly: 'A general temptation prevails among the Societies of Methodists of leaving off good works' (Journal, ii. 349). Sir, you are wrong again. The Societies of Methodists are not there spoken of, but the single Society of Fetter Lane. Among these only that temptation then prevailed. You quote, thirdly, as my words: 'The poor, confused, shattered Society had erred from the faith.' My own words are: 'I told the poor, confused, shattered Society wherein they had erred from the faith' (ii. 351) namely, with regard to the ordinances; not in general, as your way of expressing it naturally imports. Nor had all the Society erred even in this point. Many of them were still unshaken. You quote, fourthly: 'A woman of Deptford spoke great words and true. She ordered Mr. Humphreys to leave off doing good.' Must not every reader suppose, as you have placed these words, that they were all spoke at one time and that the 'great words and true' were those whereby she 'ordered Mr. Humphreys to leave off doing good' What, then, must every honest man think of you, when he observes that one half of the sentence (which you thus artfully put together) stands in another page, and at a considerable distance from the other and that I immediately subjoin to the latter clause, 'We talked largely with her, and she was humbled to the dust, under a deep sense of the advantage Satan had gained over her.' You quote, fifthly, a part of the following sentence to prove that I 'undermine morality and good works': '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.' (And yet how strongly do I insist upon all these! Sir, do not you know this). 'He sees it is the life of God in the soul, the image of God fresh stamped on the heart.' It is so. Sir, can you deny it What, then, will you prove by this You quote, sixthly, part of these words:

As a full answer to this I need only transcribe a page or two from the last Appeal Works, viii. 237-8.: 'God begins a glorious work in our land. You set yourself against it with your might; to prevent its beginning where it does not yet appear, and to destroy it wherever it does. In part you prevail. You keep many from hearing the word that is able to save their souls. Others who have heard it you induce to turn back from God and to list under the devil's banner again. Then you make the success of your own wickedness an excuse for not acknowledging the work of God! You urge "that not many sinners were reformed! and that some of those are now as bad as ever!" 'Whose fault is this Is it ours, or your own Why have not thousands more been reformed Yea, for every one who is now turned to God, why are there not ten thousand Because you and your associates labored so heartily in the cause of hell; because you and they spared no pains either to prevent or to destroy the work of God. By using all the power and wisdom you had you hindered thousands from hearing the gospel, which they might have found to be the power of God unto salvation. Their blood is upon your heads. By inventing or countenancing or retailing lies, some refined, some gross and palpable, you hindered others from profiting by what they did hear. You are answerable to God for these souls also. Many who began to taste the good word and run the way of God's commandments, by various methods you prevailed on to hear it no more. So they soon drew back to perdition. But know that for every one of these also God will require an account of you in the day of judgment!